AN EXPOSITION of the Symbol of the Apostles, or rather of the Articles of Faith. In which the chief points of the everlasting and free covenant between God and the faithful is briefly and plainly handled.  
GATHERED OUT OF THE catechizing Sermons of GASPER OLEVIAN TREVIR,  
And now translated out of the Latin tongue into the English for the benefit of Christ his Church.  
By JOHN FIELD.  
AT LONDON, Printed by H. Middleton, for Thomas Man, and Toby Smith.  
ANNO. 1581.   

To the right honourable and my very good Lord, Ambrose Earl of Warwick, Master of the Queen's majesties Ordinance, Knight of the noble order of the Garter, one of her majesties most honourable privy counsel, I. Field his faithful servant wisheth with his heart, grace from God the Father by jesus Christ, and constancy in the truth of the Gospel, to the end. Amen.  
OF all the faults that we fall into, in these days of our vanity, (right honourable & my very good Lord) I know none that deserve greater blame, than to be unthankful where we have received benefits. And this is the cause that I having taken some pains in this profitable work, (which I am bold under your honour's name, to offer to the whole Church of God:) I thought good to leave it in am of thankfulness, as a testimony both of your honour's love towards the truth of God, and of my humble duty again towards your honour and the whole Church of God to all posterity: for who am I that I should not, whiles life lasteth, live to the profit of the Church? and who are you with all your honour, authority, wealth, and liberty, & all the gifts which God in mercy hath bestowed upon you, that you should not employ all to the maintenance of the truth, and defence of the Church, under her Majesty, wherein both high and low, receive the assurance of spiritual blessings, sealed in the hope of an everlasting kingdom? And as the glory of God, is showed most herein, that he defendeth his spouse, & hath beautified her with gifts from above, that she might be a pure and undefiled spouse, chaste and holy unto himself: so this is our greatest glory of what state or condition so ever we be, to be members of this Church, by the Communion whereof, we are his members. For he is the only head of his Church, to give it gifts, to govern it, & to lead it, to that great and everlasting salvation. There is no life, but from this head, nor any salvation but in this Church: wherein as sincere doctrine is professed and out of his word shineth and dwelleth, so that holy obedience, of children towards their father, and of servants towards their Lord, framed and conformed to his will, always appeareth and showeth itself, And therefore it is called his house, because he is the husband of it, the householder and master that ruleth in it, setting down his own orders to his children and family: wherein it is intolerable presumption, (if not blasphemy) for any man to dare to alter or change the least jot against his will. He is the King and Pastor of it, 
Luke 12.4.  and his friends stand and hear him: 
Io. 10.4.5.  his sheep follow his voice, and will not go after a stranger. They love him that keep his words, and he beautifieth them, not only as guests & strangers, but as Citizens and Saints, 
Ephes. 2.19.  and such as are of his own household. These are they that fly as the clouds, (such is the multitude of them dispersed upon the face of the earth) and they mount up as Doves to his window. 
Esay. 60.8.  And this is both called & is the Church of the living God, 
1. Timot. 3.15.  the foundation and pillar of truth, the body of Christ, the house of the highest, the keeper & teacher of the Gospel, the mother of the faithful, cleansed of Christ and precious unto him. This is no particular synagogue, whorish and disobedient, impure and filthy, full of rebellion and falsehood, as is that synagogue of Rome which hath departed from her first faith and love: which although the Papists would advance above the skies, (always like Cuckoo's singing one & the same song, and shamelessly begging that which they should chief prove:) yet they shall never be able, though they burst their hearts for it, to prove it to be either the Catholic Church of jesus Christ, or a member of it. For they maintain another head besides Christ, another word besides the word of Christ, unwritten verities or rather absurd untruths, preferring the commandments of a sinful man, before the unchangeable and everlasting truth of God. And truly, I do not a little wonder, what madness is entered into their brains, that with such Owls faces, they dare in the open light of the Gospel, screech forth their old absurdities, as though now after the great instruction of the truth, they were able to thrust forth unto us (as in times past when they lead us in the dark) their counterfeit ware, to deceive us, and so turn us away from the glorious light of our salvation. We had thought they had received their answer long ago, & would never have durst to look the truth in the face again: but now as they are continually instructed from that same enemy of truth, so they bring forth their old rotten stuff, and their new jesuits have furbushed over their old arguments of their blind predecessors, & as if they were spick & span new, they offer them unto us. But we find them all of one metal. This only is the difference, that whereas they were wont to speak in their own language and like themselves, now they speak in an other dissembling voice, and being in case to couch for fear of the whip, they have turned their rusty roughness into some smoothness, and like Angels of light, that they may have some entertainment amongst us: and to the end they may infect the land again with their idolatries, and turn upside down the quiet peace the blessing of the Gospel hath brought us, and drink up our blood, (as together with Antichrist their head they have done in times past, and in the countries, where they have had entertainment round about us;) with strong flattery, they prepare even to creep into our bosoms. And hence are those speeches used by Parson's Owlet, in that fraudulent and doubling Epistle, that he of late hath presumed to whoop in the ears of her Sovereign Highness, wherewith because I have dealt more fully in another place, now I do but touch it. But as there is greatest danger when foes begin to feign, so have we greatest cause to distrust these enemies of God and of the common weal, when they have made their tongues most glib and smooth to deceive withal, 
August. in Psal. 9  that as one saith very well, they may bind men's souls in their sins. For a sinner delighteth to do those things, wherein not only the reprover is feared, but also the praiser is heard. There are therefore more dangers under the tongue of a flatterer, then under the hand of a persecutor. For where as the hand reacheth but to the body, the false praise and feigned love of a flatterer, turneth men's hearts from the sincerity of the truth. And therefore we ought to take heed of these flattering Papists, as of the enemies, 
August. ad Demetriadem. Epist. 142,  not of our bodies, but of our souls, whose softest speeches and glavering praises, which they pounce out to the uttermost, to steal in upon us, & to gain against the truth, are so many swords & darts to our souls. They corrupt light minds with their feigned praises, & in the minds of those that are light of credit, they give gentle wounds. They cover their poison with honey. And this vice hath so increased in this our age, that it stands at the last stint & cannot be increased: every man apply this study, & giveth himself wholly to follow this school, that he may deceive & be deceived. we receive that willingly of others, which we offer as a gift to others, & the hope of receiving praise maketh us to praise those to their faces of whom we would be praised. We oftentimes refuse the praise of flatterers, when they speak to our faces, and yet we nourish their flatteries in our minds, and think we have gained much with men, when God knoweth & our consciences tell us that they are forged and feigned. We do not think what we are ourselves in deed, but what we seem to be to others. And hence it is, that the most men push at the opinion of the world: they labour to be well thought of, fetching the testimony of their credit, rather from a lying fame, than a sound conscience. But happy are they that perfectly overcome this vice, that neither flatter, nor believe those that flatter, that depend not upon the blasts of men's mouths, but study to approve themselves to God, whose judgement is according to truth. And I beseech the Lord, that her Highness with all her Counsel & Nobles, may be endued with this wisdom from above, (because such as they are, are in most danger of these sweet poisoners) that they may shun & avoid their pleasant hissings. For albeit now they creep, because they can not go, yet the time was when they ran & made deep furrows even upon our backs: when her majesty should have found courtesy, they executed cruelty; when all should have found truth and loyalty, they bent themselves and their whole powers to kill both soul and body. But I see Satan is like himself, and his children bear his resemblance: that which they can not compass one way, they will attempt another. And therefore I wonder not, that they are suddenly turned for a time from that rough course which yet lurketh hidden in their bones, and which in times past was wont to be their way, 
That traitor Story said it openly in the parliament house. Ann. prim. of her highness most gration● reign.  that now they flatter her whom they then persecuted & put in danger of life; whom they so uncourteously entreated, & some with such sorrow repent that they had not grubbed up the stock, & passed over the branches: against whom they have moved so many rebellions, and entered into such traitorous and cursed practices, some of their greatest Clerks, appearing in actual rebellion, and invading her majesties terretories and countries: I wonder not I say, that now they call her highness Christ's substitute, their sovereign princess, so extolling her virtues, as though her highness government, the establishing of Christian religion, and the execution of her highness laws against such traitorous offenders were enforced and against her will and purpose. Thus they kiss and kill together. The Pope their god in earth hath excommunicated her highness, and  (as it were their own mouth) to witness their persuasion, by virtue of that Bull which Mourton procured, and Felton (whom with Thomas Becket for treason they make a martyr) set up, hath pronounced them all free from all duty and allegiance: and yet forsooth now they will needs be counted faithful subjects. Allen in his seditious Apology of his english Seminary, speaketh fair for obedience, and yet malapertly presumeth, to confute her highness proclamations, made against such runagates. Their going beyond sea, is for nothing but religion, & yet from them, & out of their schools hath sprung, the ground of all seditious practices, the stirring up unto sedition & rebellion, in diverse places both at home and abroad, the attempts of compassing her majesties life, which the lord long preserve to the maintenance of the gospel, & their confusion. And because the man is so hot, for that we assure all rank papists to be right traitors: he telleth us that those priests & jesuits, have express commandment from their superiors, not to move any sedition, or to meddle with matters of state or temporal government, 
Allen Apolog. Cap. 6. Fol. 72.  but only by their priesthood & functions, to do such duties as be requisite for christian men's souls, which consists in preaching, teaching, catechizing, 
Owlets auctor saith in the 7. reason, that none can be called Priests, but in respect of that sacrifice.  ministering the sacraments & such like. First therefore we answer, that preaching, teaching, catechizing, and ministering the sacraments is no part of popish priests office. For they are in deed (as also he will have them called) mass priests, in respect of their abominable sacrifice. And as they scarce knew any practice of these he nameth, so for catechizing or teaching the principles of Christian religion, they never knew what it meant. For they could not so much as abide, the Lords prayer, or creed, commonly called the Creed of the Apostles, to be in our mother tongue. As for ministering the Sacraments, they had neither calling so to do, neither yet kept any right form in the administration, or taught the use of them. And if their commission from their spiritual superiors there, be sufficient calling to enable them to intrude themselves here, or to go into other countries, like gadding Circumcellions: to disturb both Churches and common weals, where they have neither place allotted, nor being assigned, either by God or man: how can they show us the seal of these commissioners commission from above? But if they will draw all authority from that stranger, that man of sin and perdition, who as he taketh upon him to give a spiritual commission, (I should have said a spiteful) In foro conscientiae to excommunicate and to absolve from all sins: then they should first prove that he received his authority from God, and so they might have some better allowance. But what authority can this strange usurper challenged over the Lord's inheritance? How can he absolve from sins, who is the very son of perdition? And what authority can these substitutes have, to free from schism and heresy, who are the greatest schismatics and heretics of the world, renting themselves from the spouse of Christ, from Christ himself, and joining so fast to Antichrist? Let them show us by what tenor they hold this privilege, whether in Fee farm, in Socage, or in Capite. Sure I am that these spiritual keys, in their several privileges are annexed to the true ministery and ministers of Christ. And though Master Allen now be somewhat abated in his reckoning, who fraudulently beginneth to distinguish betwixt the Ecclesiastical jurisdiction and Temporal, and would persuade us, that these new creatures of the Pope's making, take upon them no dealing in state matters, and therefore, that they are far from being traitors: yet he knoweth, and all the world knoweth who it is that hath usurped the authority of both sword; and who they are that think both unlawful without his allowance; and whether they have a Bull or no Bull, yet he can not be so ignorant, or rather impudent to deny the Pope, and Papists intermeddling by their Bulls even with our Prince's person and state. Her person crown and dignity, her right over all persons in governing them according to God's word, and keeping her subjects in order, are matters of state. And therefore the matter is not mistaken, concerning the Bull of Pius Quintus, that hath, if it be of force, taken the crown which God hath set upon her highness head, from her, and discharged all her subjects from her obedience. And howsoever he flattereth, yet he insinuateth too plainly, that our Parleaments are no Parleaments, our civil Officers & Church Ministers, no Officers and Ministers, because they have not the approbation & allowance of his holy father. And yet forsooth, these Romish romanists, though they tug with tooth and nail for to bring in this Romish jurisdiction which is foreign, against the word of God, and against the laws of this realm, which the Pope challengeth jure divino, & yet can show no evidence out of that law for it, and that over all causes & persons, bereaving her Highness of that principal part of her office, which is to look to God's matters, yea though he excommunicate her as a schismatic, laying her as a pray open to the swords of her enemies, yet must they be friends and no enemies, loyal and not traitorous. If this be their truth, what is their treason? Neither doth the example of Christ and his Apostles suffering for the truth, nor of Daniel serving the true God, help their cause one whit. For Christ and his Apostles were wrongfully charged, and these truly. They stood for the truth & glory of God, and these against it, and therefore all other idolaters, and false worshippers of God, may aswell challenged Christ and his Apostles for their patrons, as they, & with the same truth. Besides, Daniel served the true God, & was faithful to an heathen Prince; these serve a false God, and are unfaithful to their Sovereign a Christian Prince. And albeit it were to be granted, that Mass, Matins, Confession, Absolution, Beads, Agnus Deies, and such consecrated tokens as they call them, indeed superstitious trash, and idolatrous trumpery, were in themselves no matters of treason, yet when runagates, enemies to her Highness, maliciously bring them in as tokens of reconciliation to the Pope, withdrawing her people from the dutiful obedience they own her, disturb her state, and hazard her Crown and dignity; 
The Bull from Mourton, from Cuthbert Maine executed in Cornwall, from Stranguidge obtained for the Queen of Scots, prove all this to be true.  they doing all by the commission of a foreign usurper, breaking in tyrannously both upon the Church and civil government, which always in it own nature hath been deemed treason by the laws of this Realm, & so standeth adjudged, having neither place nor calling, roaring out against her highness rightful possession by their Bulls; these superstitions considered in these circumstances, can no more be sundered from treason, than light from the Sun, heat from the fire, or moistness from water. And as true religion is an enemy to all vices, so superstition most commonly is friendly, & a companion with them. Truth and treason hardly agree, but falsehood and treason are conceived in the same womb, and nourished up with the same milk, and this is the cause that Popery hath had in all ages, her greatest maintenance by treason, & treason by it. How wickedly soever this runagate, to discredit her highness most honourable and trusty Counsellors, would bear the world in hand, that she and h●r government are parted, that she is enforced, and as it were ravished by some about her, of her free right and power of ruling, so malapert is this perking proctor of the Popes, that upon the sudden is become so loyal, and yet feareth not to show his traitorous heart, by such overt and manifest treasons. In deed it were an easy thing here not to find a staff, to beat this dog, (that I may use his own word) but a sword, or rather being unworthy of the honour of heading, a rope, to put an end to his wicked attempts. It had been an happy thing both for our church & country, if he had been in his man's place in the late rebellion & invasion into Ireland, procured by such dutiful subjects as himself to have excused him. I doubt not but our Lions, would have found out his horns, what soever vizard of ears, he and such have put on. True it is, that the temporal state & Ecclesiastical are distinguished. And as a man may be a good civil man, & yet no godly man, so a man may be a civil subject, & yet is not a faithful & religious subject. But yet even as the church & common wealth are twins, and the happiness and flourishing of the elder, gives comfort and glory to the younger, so is it in these two states. If the ministery, the only mean to the felicity of the Church, cause it to flourish: the common wealth is the better. The soul is the life of the body, and whilst they continue together in perfect state, it goeth well with the whole man, and so is it with whole mankind. No soul hath true life, that is separated from Christ the life thereof, neither are bodies any thing else, but dead carcases & carrions, from which the soul is departed. First therefore the Ecclesiastical state is occupied about the soul, & the Civil about the body. Each keep them within their lists to the preservation of both, & intrude not one into an others office. The Church state and government is wholly occupied in Church matters, and the Civil in common wealth matters. And albeit the Christian Prince hath authority from God, over all persons; yet the Prince enforceth no laws in God's matters to bind the conscience against his laws. The Christian Prince, looketh that God's laws be had in price, that all estates keep themselves in order, that every man do his duty according to his order, and inflicteth bodily punishments upon malefactors and offenders: and the other execute that spiritual sword, that pierceth further than the temporal, even to the soul and conscience. When both these meet together, dwell in one kingdom, and kiss each other, there is a blessed state; and in regard of Christian Princes, though treason against the one, can not be with any loyalty to the other; yet we exempt such ignorant and seduced Papists from the gilt of treason; as (being led by such captain Romanists, as  and Allen are) only have a dislike of the truth, & yet bear dutiful hearts to their Prince and Country, having not in such overt and actual manner, hatched forth that cursed and treacherous seed. But I wish these with all my heart in time to take heed, lest whilst they nourish and foster this conceived superstition in them, they grow to the same wretched attempts, that they see others have done & do daily to their great cost, & they pay (as they are worthy) the same price for it. Let them in time therefore fear God, and honour the King, obey God that they may obey their Prince.  
Popery is the nurse & mother of treason, rebellion, and confusion. Popery hath always been a perker and prior in to prince's greatest secrets and intentions, for the maintenance of it own kingdom. True religion in deed teacheth all estates, and taketh knowledge to reprove, whatsoever is contrary to the light: But popery, rusheth into all matters and causes, and challengeth and usurpeth authority over all persons, it taketh upon it the alteration of kingdoms, overturneth Princes crowns, alienateth inheritances, & intermeddleth unjustly in all things: as I will (if god assist me) show further if I be further urged. I beseech your Honour pardon me, that I have passed the bounds of an epistle. These creaking papists even compel me, who are so shameless, in the clear light of the gospel, still to provoke us: But a day shall come, that shall reveal all things: in the mean time I nothing doubt of his merciful goodness (if we go cheerfully forward, and draw not his judgements upon us by our slackness & coldness towards the sincerity of his truth) towards his poor Church, towards her Majesty, and the whole body of this common weal. And thanks be to God, for that rich and unspeakable knowledge of his truth, whereby he hath enabled us to discern and see their errors. Of all benefits this is most precious; and I beseech your honour in your place, to seek the advancing of it. Let them not be able to prevail with you, that bewray their own shame, whilst with boasting words, they would seem to mount up to heaven, and yet lie flat groveling upon the earth, having no spark of heavenly wisdom, or understanding from the word of God. Only they have a few waste words, & a little lavish latin, wherewith they think to overgo and overthrow the settled truth of God. We looked for high matter from our challenging champion, at the least, seeing he cometh after all others; we looked for some show of weighty and grounded arguments▪ but alack, our hope is frustrate, for nothing appeareth, but that a man may find in these golden days of knowledge, 
〈…〉  even in those youths and boys that yet have scarce a far of saluted divinity. His ten arguments are nothing else, but so many paralogisms, all taken from others, that wrote long before him; only he hath turned the wrong side of ●heir coats outward. Because some men have refused certain books to be numbered in the Canon of the scriptures; for which yet they are not destitute of some testimonies, and yet some of those books have not been denied of us: therefore we fly the scriptures, and Campion hath won the field already: because the sense and meaning of the scriptures have been diversly taken of some particular, men in some controversies, therefore the meaning of the scriptures are on his side. Thus he braineth himself with his own hammer, and cutteth his own throat with his own sword. As though all that profess papistry, keep one sense and meaning in the interpretation of the scripture: because they boast of the name of a Church, & the name of the Church is glorious, we look wan at it, and must needs fly, because they come against us only with the bare name. We make a church of our own fashion, a Platonical Idea, and an idle fancy. In describing a church, we utterly overthrow it etc. All the heretics that ever were, are our predecessors, because papists say so; & we must subscribe to their church, or else to a church that is no where. Then forsooth all general Counsels are theirs, and we refuse all: because some have erred, and many have been contrary one to another. The Council of Trent shall live, when Kemnitius shallbe buried (if he take not heed) with Arrius, & now we may trust them; for john Hus broke the conditions that the Emperor had set him, and running away, which the Emperor had forbidden upon pain of his head, was justly not headed, but burned: and yet the Council of Constance debated specially of this matter, & thought they were not bound to the emperors promise. Hierom of prague, spoke freely in the Council, & recanting, departed freely, but falling into his heresy again, drunk of the same cup. We refuse all fathers, he alloweth all and refuseth none, tag and rag are welcome to him, all their errors shallbe defended for manifest truth. Not so much as Dionysius & Hippolytus, but must be ranked amongst the Doctors. And if ever any searched the scriptures, these did it, and spent their whole lives in it. And all histories make for them, and our historiographers, for 1500 years together, are empty of all matter, saving of that they writ for them and to maintain their cause. And we can not deny but that Rome was an holy Church, that their faith was famous, that Paul preached there, that a Church was gathered in that Babylon, where Peter ruled, 
Whether Clement succeeded Peter or Linu● I would feign have determined.  and Clement succeeded, etc. therefore all are his & for his religion. We further maintain nothing but Paradoxes, and monstrous opinions, of God, of Christ, of man, of grace, of righteousness, of manners, etc. And we must needs speak and be understood as this lusty challenger will have us to speak and be understood. Our Sophistications are palpable, and our bareness in testimonies are miserable, he hath from heaven, from the earth, from Roses, from Lilies, the one purpuled with martyrdom, the other whited with innocency. They have those that were shepherds to all lands, and all flocks of all faithful, all were theirs, of all sorts, and none ours. And thus we are confuted. But, my Lord, it hath been an old said saw: The greatest barkers are not the best biters, nor the greatest boasters the best fighters. I doubt not but he shall receive a full answer in time. In mean time let him & all the papists in the world, if they can, overthrow the truth of doctrine which we hold, the articles of whose faith & religion, dependeth not upon any man or man's authority, but upon the undoubted scriptures. If they can show better warrant for that they hold, let us hear their evidence, but if their store be so beggarly, that the richest of them, and he that comes so appointed to challenged all in the name of all the rest; writing, (which is with greater advice than any sudden speaking can be) be feign to limp, & sink in his entry; what shall we think will be done ere the battle be fought? Surely if we came with carnal weapons, it is like he would overmatch us, having man's wisdom, the world and the devil on his side: But thanks be to God, we come appointed with spiritual weapons, we come in the name of the Lord, armed with the mighty word of God, against all counterfeit catholics and heretics. And if God bless her majesties government, so that the Gospel may proceed in a full ministery, that the youth may be catechized & seasoned with such sound instructions as this book yieldeth, & those that are ancient may be confirmed, and the froward by an holy discipline ordered: our youth, our aged, our common people of all sorts, shallbe able to vanquish & put to flight all such empty & vain boasters. And this is the thing that I sought for, in translating this excellent & sound work. Which I hope your honour will accept, according to that humble duty and service wherewith I have evermore held myself specially bound to your good Lordship as my singular patron, & as a principal member in the church of God. The Lord jesus establish your honours heart, & give you a settled persuasion in that everlasting truth, that evermore you may feel the comfort & assurance of that blessed kingdom, which he so freely hath purchased for you. Amen.  
Your good Lordship's faithful servant ever to command. JOHN FIELD.   

To the most mighty and noble Prince and Lord, Friderike County Palatine by the Rhine, Duke of either Bavaria, Elector of the sacred Roman Empire, his most gracious Prince and Lord, Gasper Olevian Trevir, wisheth from his heart, grace and peace from our Lord jesus Christ.  
THere are two special cause● (most noble Prince Elector, and my very good Lord) which have moved me to the publishing of this little book. One, that I might profit the studious youth by this easy & plain doctrine, to wit, to the end that by the taste thereof, they may be stirred up and provoked to the ministery of the word of God. For verily, they chief serve the Church of Christ, who alured by the sweetness of the heavenly doctrine (because they have tasted how good the Lord is) and being stirred up with a care of promoting his glory, offer up to the faithful people, yea rather to Christ himself, their diligence, yea and in a sort themselves also. And truly it is a great matter, even from the tender years to have deeply tasted Christ in his heavenvly doctrine: for from thence doth necessarily flow (as Peter calleth it) that same desire of the sincere milk of his word, 
1. Pet. 2.2.  and that same fervent desire of communicating of it unto others. Many good and learned men here, know that this was the best and principal cause of the publishing hereof, unto whom I communicated (some years past) those things which now I set forth, and also declared the purpose of the publishing thereof: But hitherto, I have deferred the same, because I feared lest this simplicity of teaching, and writing not so filled and laboured, should not satisfy many, wherewith I endeavoured not so much to feed their ears as their minds. another cause was, that it might be a testimony of doctrine, against that same tempest which in many places is stirred up against this Church. Against this, I would set this bulwark of sand, if peradventure God who is mighty in the weak, would vouchsafe to appease the same in the minds of certain more moderate than the rest, & also assuage it a little in others. For I have thought of that same great power of God, whereby he hath set unto the sea her bounds: which when it would seem with his hugeness, to overwhelm the whole earth, by the commandment of God, all his force is broken against the soft sand: I have trusted therefore that through this simple and plain declaration, of the grounds of our religion, which hitherto we have used, that the Lord would bring some good thing to pass, for the appeasing of certain men's minds, unto whom peradventure our innocency, hitherunto hath been less known. Many keep a great stir, as though horrible doctrine sounded in the congregation of this Church, and such rumours are scattered abroad far and wide. Some may say that even a sea of slanderous reproaches, is vomited out against us, wherewith we might be drowned. But why rage you, o good sirs? (for let it be free for me, by your highness leave, even to compel them) consider all the articles of our Christian faith, will you find in any one any such matter of raging? Be not all things exacted to the rule of God his word, and are they not directed to edification in true and sound godliness? If you yourselves do not feel that same consolation in your consciences of this doctrine, I will freely grant, that justly you rise up against us: But take heed I beseech you, that you rise not up against your own conscience, against God himself, who in the conscience hath erected his high seat. For certainly nothing hath been done of us in corners. We have many, yea innumerable witnesses of the exposition of this christan doctrine, yea your highness itself, who shall read the self-same things here, which publicly you heave now hard these fourteen years past, in which it hath pleased the Lord that I should deliver here unto his Church these principal grounds of the christian faith. You have now (most noble prince Elector) the causes of the publishing hereof, which as I know to be true, so I doubted not to lay them open to your highness.  
Now as touching that, which may privately concern your highness, this short treatise lately drawn out of those catechizing sermons of the former years, shallbe at the least wise some signification of a thankful mind, for a special benefit, for that, your highness hath given entertainment to that same heavenly doctrine, the undoubted word of the prophets and Apostles revealed unto men; and also hath procured to many of the children of God, (being gathered together under the wings of your highness, with more than a fatherly clemency) the pure doctrine of salvation, administered altogether with an heroical and principal spirit, and altogether through the grace of God, with a cheerful mind. Now if again, in this your highness age, (which the Lord vouchsafe to renew, as the age of the Eagle) your highness by the reading of the doctrine of God his providence, of the power of Christ his resurrection, of the everlasting righteousness now brought into light, and of the glorious government of all things, of Christ sitting at the right hand of God the father, in the heavens, and especially of his Church, of which he is the head: if your highness (I say) by his merciful acceptation an elect and noble member of his, do conceive any spiritual gladness in the midst of these miseries of the Church, whereby God doth always exercise your highness faith, this certainly shallbe my greatest desire, and the matter of all our joy. The Lord jesus continue your highness, (who have by so many means so favourably comforted me in this sickness, and chief with that same excellent gift of God, I mean with that clear well water) to enrich the same again with all kind of blessings, together with all your posterity, to the advancement of his glory, and the consolation of God's children. Amen: until that same eternal son of God fill us with joy, gathered together unto himself into heaven, with that same sweet and everlasting sight of himself: your highness (I say,) with all that call upon his name, & lead us to those fountains of everlasting waters. Amen. Faithful is he that hath promised & he will bring it to pass. Given at Heydelberge the 19 day of March Anno D. 1576.  
Your excellent highness his most bound. Gasper Olevian, minister of God's word.   

To the youth addicted to true godliness, health etc.  
THou hast understodde, most dearly beloved youth, and flower of the Church, the purpose of this my little work, by the preface to the most noble Elector Palatine, only it remaineth that thou take it with the same hand wherewith it is reached unto thee, that is with the right hand and not with the left. That shallbe done, if I shall acheive my purpose, and by the grace of God, shall kindle many from amongst you, to the fervent study of the holy scriptures. Surely I myself being but yet a boy, was wonderfully kindled with a desire both of learning & teaching others concerning God; in outward show upon very small occasion, but indeed upon very great: for I fell upon the writing of a certain excellent learned man, where almost even to this purpose he exhorteth youth: there is nothing more excellent (saith he) than for men to teach others, concerning God as touching the creation of mankind, of man's fall into sin, of reconciliation and restoring of him again through the son of God that same promised seed of the woman, that shall bruise the head of the serpent, etc. These seemed to me altogether religious and holy sayings, and it pleased the Lord by these words to kindle in me the sparks of a fervent desire both of learning and in time to come, of instructing others, either in the school, or in the Church. For I set before mine eyes the company of young men in the school, also the flock of learners in the Church: What can be more notable (thought I) then to have there before me, not only young men, but also hoar headed husbandmen, who together with thyself are banished from paradise, for sin, & like Adam till the earth, who for their old age are reverend, and as fathers: many women also, who are as mothers: if the Lord will have thee to speak his word unto these, and to instruct them of God, of the creation and preservation of the world, of the subtlety of the serpent deceiving man, of the promised salvation by the seed of the woman: what can be more comfortable, what can happen unto thee, more to be wished for of God? seeing without the knowledge of these things men live more miserably than brute beasts. The Lord continually after that time nourished these sparks in me, by his holy spirit, and by the reading of the holy scriptures. I was then a boy of fifteen years old, and a little before, for study's sake, sent to Paris by my parents. But to what end speak I these things so familiarly? I speak as a young man, to young men: hoping, that it will come to pass, that those things which were not of small moment in my mind, will likewise in your minds kindle the sparks, which may engender that earnest desire aswell of learning, as of teaching. And so much the more, when you shall perceive yourselves, not only provoked by my example, but also (God giving you grace,) helped by this my little labour. For although before I was sixteen years old, when I was sent to Paris, I had some direction by my schoolmasters, who yearly before Easter did expound unto us in the school called Treviror, the passion of our Lord jesus Christ, and were wont according to the measure God had given them, to confer the figures of the old Testament, with the accomplishing thereof by the passion of Christ (a thing very comfortable, & which afterwards, by the grace of God, opened unto me the whole scope of the scriptures:) yet notwithstanding that handleading was more dark & obscure, by reason of the multitude of men's traditions, in which, Christ dead & raised up again was wrapped & darkened, in the popedom, so, that I could not well use that light, which by the conference & comparing of those figures, and the fulfilling of the things themselves I did see to shine in the passion of Christ: But yet for all that, that same weak foreknowledge in his time, God blessing it, wanted not his excellent fruit. But here dearly beloved youth, you shall see Christ, dead, and raised up again, without any mazes of men's traditions, so lively set before your eyes, that by the sure and undoubted prophetical and apostolical word, as it were by the hand, yea as by a light shining in a dark place being brought unto him, you may know him truly to be the same, who was made unto us of God, to be our wisdom, righteousness, sanctification and redemption, as it is written. All that glory, let them glory in the Lord. 1. Cor. 1. and that we are complete in him: to the Coloss. 2. Last of all for as much as the unthankfulness of the world, doth drive away and fear many both from learning and teaching, go to, shall not Christ punish the world for this unthankfulness? If he remain faithful, ought not this to satisfy us? Christ the Lord of heaven and earth will not suffer you serving him, to be altogether destitute of necessary things: but he that provideth seed to the sour, he also will provide bread for food. I have oftentimes thought of that same saying of Christ, Luk. 22. When I sent you without bag and scrip and shoes, wanted ye any thing? his disciples answered, Nothing: yea, they did not once remember, whether they should need any help, for their journey, & executing of their office. The same Christ yet liveth & reigneth God for ever, who hath the hearts of all in his hands, that he may do good to all faithful pastors: even as he had commanded (be it that he spoke never a word) to the widow of Sarepta, that she should give food to her servant Elias. I have also oftentimes thought of that same saying of Daniel: that the reward of Christ his servants are laid up for them, in the heavens. The teachers (saith he) shall shine, as the brightness of the firmament, and they that have brought others unto righteousness, shall shine as the stars in everlasting times. Let us therefore content ourselves in our calling, with mean things, and resign over ourselves to our heavenly father to be fed through Christ at his hands, we, our wives and our children: for he is the true father, and will never be unmindful of compassion, & a fatherly care over us, and so much the less he will be unmindful, by how much we shall be more mindful of our calling. We may therefore safely commit ourselves and ours to his providence, which ought to suffice for the overcoming of all hinderances & lets, specially to them to whom God is all in all.  
Farewell.   

¶ An Exposition of the Apostles Creed, or rather of the articles of the Christian faith.  


That the kingdom of Christ is offered unto us in the Articles of our faith; and that the faithful are partakers of it, whilst they live here.  
IT is certain, that there are two spiritual kingdoms, even in this world: to wit, the kingdom of darkness, and the kingdom of light: & it must needs be, that every man be of one of these, whilst he liveth here. For so Christ the king himself speaketh to his elect vessel: Acts. 26. For this cause have I appeared unto thee, that I might appoint thee a minister and witness of those things which thou hast seen: And a little afterwards; That thou mightest open their eyes, that they might be turned from darkness to light, and from the power of Satan to God, and might receive remission of sins, & a lot amongst the sanctified, through the faith which is in me. So to the Colossians the first: Giving thanks unto God the father, who hath made us fit to be partakers of the lot of the Saints in the light: who hath delivered us from the power of darkness, and translated us into the kingdom of his dearly beloved son. Hereby it is clear that there are two spiritual kingdoms, even in this world: the kingdom of Christ, in which in very deed are all they that truly repent & believe in Christ, and are also baptised into his name: as also their children, unless when they shallbe grown and come to age, through unbelief they reject the benefit offered: But the other the kingdom of Satan and darkness, in which all they are, which do not repent, and believe not in Christ, these partly are not baptised, but open contemners of baptism: as the Turks and jews: and partly again are baptised, but yet are impenitent, & unbelievers: these albeit they be baptised and join themselves to the visible Church, remain notwithstanding in very deed so long in the kingdom and power of darkness, until they be converted and believe. Mat. 28.1. Cor. 6 vers. 8.9.10. 12. and 2. Cor. 12. vers. 21. Now forasmuch as the Articles of the faith contain the sum of that doctrine delivered by Christ the king to his Apostles: it is certain, that in them the kingdom of Christ and all the privileges thereof are offered and exhibited to all them that repent and believe: & again that we are taught by this confession, whence we may assure ourselves, that we are true Citizens of the kingdom of Christ, yea and that in this life, & that we have a partaking with Christ the king himself with all his benefits: to wit, if we believe with our heart, and confess with our mouth. For that saying of the Apostle is sure, in the 10. to the Romans: The word is near thee, in thy mouth and in thy heart. This is that word of faith which we preach, to wit, that if thou shalt confess with thy mouth the Lord jesus, and shalt believe in thy heart, that God hath raised him up from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. For the scripture saith: whosoever believeth in him shall not be ashamed.   

What the kingdom of Christ is, and that the new covenant is administered therein.  
LEt us then see what the kingdom of Christ is, which beginneth in the faithful in this world; which also in the same sense is named the kingdom of God, and the kingdom of heaven. Mat▪ 3. vers. 2. Luk. 4. vers. 43. and Chapter 7. vers. 28. The kingdom of Christ in this world▪ is the administration of salvation, whereby jesus Christ the king himself, outwardly gathereth to himself through the Gospel and sacrament of baptism, a people or visible Church, (in which many hypocrites are mingled,) and calleth them to salvation, and administereth and giveth himself the same salvation to which he calleth them, in those, whom he accounteth for his elect in this congregation, whilst that he maketh this outward vocation effectual, that is to say, calleth them to repentance and faith, by which they answer to him that calleth: and whom he thus calleth, those also he justifieth, not imputing their sins unto them: whom he justifieth, those also he glorifieth, purging them daily more and more from their sins, and so instructing, framing, and perfecting them to all godliness, righteousness, and that to life everlasting, that the glory of Christ their king may shine in them: using to that purpose, the dispensation of his word and sacraments by meet ministers, and that both public, domestical, and private, and therewithal also the diligent administration of his discipline, aswell of repentance and ceremonies, as of man's whole life. The universal administration of this kingdom of Christ, is that same new covenant, that God hath promised in the last times to make with us by jeremy the Prophet, not according to that same covenant he made with our fathers, when he brought them out of the land of Egypt, because they had made that covenant void: but that this should be the covenant, that he would give his law in the midst of us; and that he would write it in our hearts, and that he would be our God, and we should be his people, and that we should know him, because he would be merciful unto our iniquity, and would not remember our sins any more. jerem. 31. And by Hoseas the Prophet: Cap. 2. I will marry thee in faith, and thou shalt know the Lord. This covenant Christ the king and priest of his Church, hath ratified for ever by his merit, between God and us, and every day worketh in us through his efficacy. Daniel the 9 Verily by his merit, seeing that Christ by his priesthood, that is, by his intercession and sacrifice, laying an everlasting foundation unto his kingdom, hath satisfied the righteousness of God, and so delivereth us from sin and the curse of the law, and from the kingdom and power of the devil, and obtaineth the spirit of sanctification, through which he may reign in us: and through his efficacy or operation, whereby, as the king of his Church he first bringeth our hearts to the knowledge of their evil, and to the consideration of the divine righteousness, and createth in them the study of reconciling themselves to God, and converting them to his wil Now afterwards, things thus set in order, he offereth the word of reconciliation, and engendereth faith in them, through which he communicateth himself (after whom they thirst,) unto them; to this end, that having obtained through his merit, justification, they may use it to the everlasting peace of their conscience, and may daily also through his spirit be restored and builded up. Lastly he exhorteth those that are reconciled, and thus endowed with his spirit, to bring forth works, worthy those that repent, to the end, that the glory of their king may shine in them. Rom. 8. ver. 29 30. These degrees, in the administration of the kingdom of Christ, and of his new covenant, the Lord comprehendeth in that same speech to Paul, when he saith, that thou mayst open their eyes: that is done, when through the working of that king Christ, their conscience is illuminated through the holy Ghost. (For it is he that maketh his ministery effectual) so as they know both themselves and their sins, and again God, his holiness and righteousness, to which they must be conformable, that through faith turning unto him, they may receive in Christ a double benefit, forgiveness of their sins, & a lot amongst the sanctified, who daily study (Christ exhorting them) to bring forth the worthy fruits of repentance. For whom he hath chosen, those also hath he called: whom he hath called, those also hath he justified: whom he hath justified, those also he hath glorified. First therefore let us see how Christ our king by calling into his kingdom, doth engender in men a desire of being reconciled to God; then how he offereth unto them the forgiveness of their sins, or rather the free grace of reconciliation and justification, and therewithal how he beginneth, their restoring to everlasting life and glory: how daily he setteth it forward, and at length in the world to come doth fully finish the same.   

How Christ the King engendereth in his elect the study of reconciling themselves to God, and how he preserveth and increaseth in them which are reconciled, the study of holding that reconciliation.  
CHrist the King doth engender in his elect the study of reconciling themselves to God: first of all by shewing that all men are under sin, and in the kingdom of darkness, especially because that when all men have the knowledge of God, naturally engrafted in them, and the work of the law by nature written in their hearts, and by the things created are constrained to know God, notwithstanding do not glorify him, but do sin contrary to the law of nature. Rom. 1. The which thing they witness in their deeds, and their own conscience doth convince their thoughts, either accusing or excusing them. Again by uncovering all and every of their wickednesses, and in accusing them by the law written, and by the threatenings which are manifest every where throughout the whole prophets, many wickednesses also being heaped together as plainly may be seen in the Epistle to the Romans, Chap 3. vers. 9, 10, 11, 12, 13, 14. And also by showing that this is the unchangeable will of God, whereby he will not only that all men be conformed to the law of nature, but also to the law written, otherwise that he will so long account them for sinners and enemies till they be converted, and through faith be reconciled unto God. john. 3 verse 36. Rom. 5. vers. 10, 11. Secondly by showing what a great evil sin is. Such and so great an evil sin is, that it deserveth the everlasting destruction of man, yea verily so great an evil, that it cannot by the everlasting destruction of man be cleansed. Whereupon it followeth that sin is a greater evil, then man's everlasting damnation, seeing that the damned cannot by everlasting pains cleanse or overcome so great an evil. To conclude, it is so great an evil, to have offended the majesty of God but with one sin, that the destruction of all creatures were a less evil. For certainly neither the destruction of all creatures, yea if they should be brought to nothing, were a sufficient price for the cleansing of one only sin: which could not otherwise be cleansed, but by the death of the son of God. Thirdly by showing that the nature of God is righteous, and therefore that it doth accurse all sinners, to wit as well their bodies as souls, as well in this world as in the world to come, Deut. 28. unless reconciliation be made. For so immutable is this righteousness of God, and will to judge sins, that not so much as one sin amongst so many thousands, which daily are committed, shall escape unpunished. For either it is punished in us or else in Christ: in Christ it is once perfectly punished, so that we repent and amend and believe in him: in ourselves it shallbe punished, if we have an unbelieving heart and such a a one as cannot repent, as Christ saith: verily I say unto you, that men shall make account for every idle word in the day of judgement. Also if this be done in the green wood, what shall be done in the dry? 1. Peter, 4. verse 17, 18. To be short, god is so righteous; and so great an evil is sin, that even when he doth forgive sins, he doth not yet allow them: and that he may show this thing he doth chastise them, in those that are converted, yea, after the forgiveness thereof with most sharp scourges, as in David, yea, after God had spoken unto him by Nathan the Prophet: The lord hath taken from thee thy sins: We see by how sharp whips he declared that he did not allow the sin of David, 2. Sam. 12. ver. 11.12.13. also 2. Sam. cap. 24 vers. 10.12. Fourthly by setting forth the execution of the righteousness & judgement of God, against the impenitent & unbelieving. First in the examples which he hath exercised & daily doth exercise: aswell in the wring terrors of conscience, wherewith the unrepentant are afflicted: as also in those same temporal punishments which although they be great, yet are the only signs of the wrath of God to come, far greater, yea most great. For like as the patience & gentleness of God is greater than the gentleness of all creatures: so also his wrath doth exceed the wrath of all creatures. Secondly by setting before their eyes the day of this wrath or the everlasting judgement: as the scripture doth often times set the same aswell before the eyes of the faithful as of the unfaithful. By these & the like reasons & means taken out of the word of god Christ the king doth engender in the ministery of the word through his spirit, in them whom he hath first called, that same study of reconciling themselves unto God: & in them which are effectually called & reconciled, he preserveth & increaseth that same study of holding their reconciliation, and bringeth to pass that they greatly esteem so great grace of reconciliation: and truly somuch they esteem it, that denying themselves and all ungodliness, they wholly give themselves through faith unto him, who with so great a price hath redeemed them from so many evils.   

After that Christ the King and Priest of his Church hath engendered in those whom he calleth, the study of reconciling themselves unto God he offereth, and giveth also unto them that same reconciliation & that in the form of a covenant, the sum whereof is contained in the articles of the faith.  
NOw as I have said already, that same study of reconciling themselves to God, in those that are called of Christ the King being wrought, he offereth and giveth to them reconciliation itself, and that in the form of a free covenant, 2. Cor. 5. vers. 18.19.20.21. and chap. 6. vers. 15.16.17.18. Now the reconciliation of man with God, or rather this matter of salvation in saving by his merit and power the elect, is therefore called a covenant, and also set forth unto us in form of a covenant from God, because there is no apt form or meeter way of doing it, to make mutual agreement between the parties and to the establishing of faith. For even like as men after great enmities are then at length pacified in their minds, when they have bound themselves by promises and by an oath each one to other, to embrace peace; so also God, that our consciences might be quiet, hath not spared of his mere goodness even by an oath and covenant to bind himself unto us that are repentant and believe in him; and to seal the same with the seal of holy baptism, that he might adopt us freely to be his children, that he might cleanse us through his blood from all sin, and being endowed with the holy ghost might renew us to everlasting life; yea and that freely, that we again being bound, unto the faith and worship of this true God the son and the holy Ghost, we might set forth and advance this great goodness of his. Moreover even like as there are wont to be propounded, in men's covenants certain heads, which they call articles, by which peace is begun and put in practice, both sides being sworn: so also that same divine covenant, wherein God doth reconcile us unto himself for ever, is contained in certain heads or articles, which are the foundations of this holy reconciliation and where in God will have eternal peace between himself and all believers to be ratified. Now God had promised by jeremy the Prophet that he would strike a new covenant with us, not according to that covenant which he had made with our fathers when he brought them out of the land of Egypt, because they had made that covenant void: but that this should be the covenant; that he would give the law in the midst of us, and write the same in our hearts, and that he would be our God, and we should be his people, and that we should know him, because he is merciful unto our sins and will remember our iniquities no more. jeremy, 31, isaiah. 53.54. Ozee. 2. This covenant the Lord hath made with us through faith in Christ: and therefore we must know that the articles of our faith, contain the sum & as it were the heads of that covenant which standeth in faith between God and us.   

That the covenant between God and us is free and undeserved, and standeth only in faith: through which after that he hath put out the remembrance of our sins, he reneweth the believers to his own image.  
THat this covenant between God and us is free and undeserved, and leaneth upon no condition of our worthiness or merits, but standeth by faith alone, hence it may easily appear. For in respect of God he properly maketh the covenant with us, and he sealeth in our hearts by his holy spirit, that same promise of undeserved reconciliation offered unto us in the Gospel. Titus 3. ver. 5.6.7. 2. Tim 1. ver. 9 Gal. 3. ver. 6.28.29. In respect of v● this covenant is received only by faith, whiles that freely and undeservedly the holy Ghost is given unto us, who bringeth to pass that both we will and are able to believe the free promise of reconciliation through Christ. Eph 1. joel. 2. Esay. 59 If you respect the mediator verily our heavenly father hath received o● him the price of reconciliation, and we have satisfied in him: notwithstanding because the mediator is freely given unto us, and imputeth also freely this merit unto us, even by this reason also the covenant is free. And so this whole covenant is merely free, and consisteth in faith alone: the oblation of promise of grace in Christ, and also the giving of Christ himself in respect of God is free: the receiving on our part is also free, because it is the work of God in us, whereby he sealeth his promise in our hearts, that being driven we should work, that is to say, that being made believers by him we might believe. Ephe. 2. ver. 1.5.6.7.8.9.10. All these things are plainly comprehended in that same promise of the new covenant, which even now I brought out of the 31. Chapter of jeremy. Now the end why God would have this same covenant to be free by all means, is that the glory of God might return to him alone: the which drift of his counsel he hath expressed in plain words in the same Prophet. Chap. 33. And it shallbe to me a name of joy, a praise and an honour before all the nations of the earth which shall hear all the good that I do unto them, etc. And to the Ephe. Chap. 1 ver. 5.6. another end is the peace of our consciences. Rom. Chap. 4. For if they which are of the law are heirs: faith is become void, and the promise is made of none effect, etc. Sith therefore God saith that this whole covenant is free and undeserved, and that it consisteth in the knowledge of him, or rather by faith: through which also after that he hath abolished the remembrance of our sins, he will renew our hearts; which he calleth to write his laws in our hearts: it is plain and evident that in the articles of our faith, such a faith and knowledge of God is set forth unto us, which embraceth the free remission of sins in Christ, and also thereof engendereth the instauration or renewing of man according to the image of God. Therefore in the meditation of the articles of our faith we must especially turn our eyes to these two points.   

The Articles of faith or that which is commonly called the Apostles Creed.  
I Believe in God the father almighty maker of heaven and earth: and in jesus Christ, his only son our Lord, which was conceived by the holy Ghost, borne of the virgin Mary, suffered under Pontius Pilate, crucified, dead, and buried: he descended into hell, the third day he rose again from the dead, he ascended into heaven, and sitteth at the right hand of God the father almighty: from thence he shall come to judge the quick and the dead: I believe in the holy Ghost, the holy Catholic Church, the Communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.   

What faith is.  
seeing therefore Christ the king himself in the articles of the Christian faith, which contain the sum of the Gospel, offereth that same kingdom of his unto us: and through faith, by the virtue of his spirit doth effectually confederate himself unto us to the end he may reign in us: go to, let us briefly show what faith is. Faith is to assent unto God, his will being known, in every word of his, as to the only true & omnipotent God, and so to give glory to God: and not to consider any thing either in ourselves or in any other of his creatures, that seemeth to be against him: and in this word, to behold as the special mark the promise of the Gospel, for that the father truly offereth himself unto us in Christ, and through his holy spirit freely justifieth us that are engrafted in Christ, and more and more sanctifieth us, and preserveth us by the same power, through which Christ was raised from the dead, whereby he hath all things subject to himself, that the hope of everlasting life being founded in this truth and power, it may be most certain. This description of faith, first comprehendeth the whole life of man: whose singular actions and moments, must needs lean and rest upon faith. For surely, that which is said to the hebrews, Without faith it is impossible to please God, is most true, in all and singular matters that are to be taken in hand. Rom. 14. ver 23. Then after that it setteth forth that peculiar grace of justification offered in Christ, and that restoring to everlasting life, as the foundation of all believers. Now this same description of faith is specially taken out of the fourth Chap. to the Romans, from the sixteenth verse, and out of the first Chapter of the Ephesians, from the 17. verse, to the end of both the chapters. That which is put in the description, of the will of God known, is therefore done, because Satan is oftentimes wont to feign another meaning of the word of God, besides the will of God. Lest therefore that faith should stray from the will of God, we must endeavour, that as the Apostle commandeth in the 12. to the Romans, all prophesying or interpretation of the scripture, be according to the analogy, or rule of faith: lest the interpretation fight with the foundation or with any article of faith. We will show it also more familiarly after this manner: this is faith, to acknowledge that this is the unchangeable will of God, and to rest in it, that freely he will give us that promised salvation by the Prophets, and that through Christ the same is given in deed, (as the Articles of our faith witness,) that is, to acknowledge, that these things which are contained in them, are freely given unto us of God, according to the testimony of all the Prophets which were from the beginning of the world, yea, and of Christ himself, and to rest in this constant will of God, and give this glory to God, that hath now already showed his omnipotent power in performing these promises, fulfilling in deed the most part of the Articles of our faith: and also as yet doth still exercise the same, in the applying of those benefits: and will certainly show it, in those that remain yet to be fulfilled in the Articles: neither to consider any thing either in us, or yet without us in any creature that seemeth contrary to that same grace and divine truth promised unto us, and already offered in Christ, and at length fully to be accomplished.   

The partition or division of the Creed.  
THere are four principal parts of the Creed. The first containeth what we believe of God the father, who as he hath chosen us of his mere mercy, in Christ before the foundations of the world were laid: Ephe. 1. so there is set forth in the first part of the Creed the first fountain of the covenant, or reconciliation: and therewithal is also taught what we must believe of the creation of all things. The second, what we must believe of jesus Christ the son of God: in which part, is comprehended the whole sum of the covenant & of our reconciliation. The third, what of the holy Ghost, who by engrafting us through faith in Christ, maketh us confederates with God, applying unto us the mercy of the father, and the redemption of the son. The fourth part is concerning the people, or of the Church with whom God had stricken his covenant: which part containeth the effects of all the former, and the fruit of our faith, aswell which we enjoy in this life, as also, which we shall enjoy everlastingly, being fully knit both body and soul with jesus Christ our head.   

Rules which shall help both our understanding and faith, in every article of faith.  
THe rules, which we ought always to have before our eyes, aswell in the expounding, as also in the meditating of the Creed, are these. First that a man's mind know in every of the articles not only the history (which knowledge alone is not to salvation, forasmuch as the devils have that and do tremble: james. 2.) but also that the heart itself embrace through true faith the promise of God, and the performance of the promise in Christ and for Christ, which lieth hid in every of the articles. Acts. 13. vers. 32. and the 39 Resolve therefore all the articles into the promises, or into the performance of them, & so thou shalt have in the articles of faith all the kinds of that wonderful union that we have with the father, with the son jesus Christ, and with the holy Ghost, which throughout all the Gospel is promised and given to the believer. 1. john. 14. and the 15. The second rule; In the applying of the promise, look upon the counsel of God to wit, that to the son of God a body & soul was so fashioned and fitted, that those things that were done in them, were done in the name of all believers: & so done in deed, that the obedience, which was offered up to the father in his person, by the counsel and gift of the father, are as truly thine, as if they had been offered up in thy soul & body, and that by the same efficacy, wherethrough that everlasting word quickened from death that whole mass and glorified it, shall also quicken and glorify thee. For this is the counsel of God, this is his unchangeable will, whereupon we may safely lean: now it is made manifest in the writings of the Prophets and Apostles: to the Hebr, Cap. 10. out of the 40. Psalm. Wherefore entering into the world he said, Sacrifice & oblation thou wouldst not, but a body hast thou framed unto me, etc. Then I said, Lo I am present (in the beginning of the book it is written of me) that I should do thy will O God. And a little after, Through which will we are sanctified, through the oblation of the body of jesus Christ once made. Upon this counsel of God also, leaneth the reason of the Apostle in the 10. to the Romans, whilst he saith, the righteousness which is of faith, so he saith: Say not in thy heart who shall ascend into heaven: For this is to fetch Christ out of heaven: or, who shall go down into the deep? this is to bring Christ from the dead? But what saith he? The word is near thee, in thy mouth and in thy heart. This is that word of faith, which we preach, to wit, if thou shalt confess the Lord jesus with thy mouth: and shalt believe in thy heart, that God hath raised him up from the dead, thou shalt be safe. For we believe with the heart to righteousness, but we confess with the mouth to salvation. See the 1. Corinth. 1. vers. 30. Luk. 1. vers. 10. to the Hebr. 2. vers. 14.15. to the Romans, 5. vers. 12.15.16 17.18. Also 1 Cor. 15. vers. 20.21.23. 1. Thess. 4. vers. 14. and Chapter. 5. verse 3.  
I believe in God the father almighty maker of heaven and earth.   

Testimonies out of the Prophets and Apostles of the nature of God, and of the creation of all things.  
EXodus, 34. The Lord of Hosts, The Lord of Hosts, a mighty, merciful and gracious God: long suffering, and much in goodness and saith: who showest mercy to thousands, pardoning iniquity, and defection and sins: before whom the innocent is not innocent, who recompencest the iniquity of the fathers upon the children, and upon the children's children, and upon the kinsfolks. Gene. 1. In the beginning God created heaven and earth. Now the earth was desolate and void: and darkness was upon the utmost face of the depth, and the spirit of God moved itself upon the face of the waters. Io. 1. In the beginning was the word, and the word was with God: and that word was God. All things were made by it, and without it was nothing made that was made. And to the Colossians the first, and Psal 104. Thou shalt send forth thy spirit, and they shallbe created, and thou shalt renew the face of the earth.   

The description of God.  
GOD is a spiritual substance, everlasting, good, pure, aswell of an incomprehensible glory as of an infinite wisdom and power, of an unchangeable righteousness, unspeakable mercy and most constant truth, to be short the only & sovereign happiness, and the father is everlasting, the son the everlasting image of the father, and the holy ghost proceeding from both. The nature of God is shortly and diligently expressed in the description which is in Moses, Exod. 34. The Lord of of Hosts, the Lord of Hosts, a mighty, merciful and gentle God, long suffering and of great mercy and true. etc.   

The profit of this description of God.  
THe use of this description is, that the nature of God being known, we should embrace by true faith, as our only and most sovereign God, and should fear to offend him: to the end that through true faith and fear, or amendment of life, he might be glorified of us. For first when we hear that God, who hath promised by an everlasting covenant that he willbe a God unto us, is an understanding, wise, everlasting, good, righteous and merciful God &c. we conclude very rightly upon it, of the very form of that free covenant: that he is not only such a one by nature, but also that he will show himself to be such a one to us believers; and that by an everlasting covenant, though all creatures should seem to persuade us to the contrary. He that knoweth this nature of God, of whom he is received into covenant: he hath large matter of trusting in him, and of framing his life by faith, according to the will of God. Both of these, to wit how the knowledge of God maketh to faith and repentance, and so to the establishing of the kingdom of God in us, we will make plain out of some of his attributes. So great and so constant is the truth of God, that one word of the divine truth, passeth the truth of all Angels and men: because the truth of all creatures, dependeth upon the truth of God, and hath the original from that, and consisteth in that alone: so that the truth of god, is the cause and foundation of all truth both in Angels and men. When therefore we waver or doubt of any matter, why do we not consult, whether there be not some word of the Lord concerning that matter, whereof we doubt? which being found, we may give our minds to rest, knowing assuredly, that the least title of the truth is more firm, than the whole frame of heaven and earth. jeremis 31. Matt. 5. vers. 18. therefore it is said in the second book of the Kings, Cap. 10. vers. 10. Know you now, that there shall not fall any thing of the word of the Lord to the ground. Also his infinite power ought to encourage us, to trust in him: in him I say, that mighty God, who calleth those things which are not as if they were. Ro. 4. Like as also, that same Apostle further speaketh of the faith of Abraham: He doubted not of the promise of God through unbelief, but was made strong in faith, giving glory to God: Being fully assured that he which had promised, he also was able to perform it. And surely how greatly distrust displeaseth God, as which defraudeth him of his glory and how greatly the holiest men that are aught to beware of it, the Lord teacheth Num. 20. And the Lord of Hosts said unto Moses and Aaron, Forasmuch as ye have not believed me, that you might sanctify me before the sons of Israel, therefore you shall not lead this congregation into the land which I have given them. And in the 32. of Deut. 50.51.52. Now he is not only able to do that, which he will, (as in very deed he willeth that thing which he hath promised in his word:) but also in that which he willeth not, he abideth no resistance, which is as it were the other part of the omnipotency of God. Isai. 43. There is none that can take out of my hand: And if I do any thing, who shall let it? The first is therefore, that in every thing we have the will of God known out of his word, which being once known, let us not doubt, but that God's truth is most constant, & altogether unchangeable. Moreover let our minds mount up to the almighty nature of God, who mightily performeth in deed whatsoever he will, neither abideth any resistance joh. 10. I give everlastnig life to my sheep, neither shall they perish for ever: neither shall any man take them out of my hand. My father who hath given them unto me, is greater than all, neither can any man snatch them out of the hand of my father. I and the father are one. Here thou hast both the most constant truth of the word of Christ, and also his omnipotency. And so thou must trust: that God offereth himself unto us in Christ, a true and almighty God, in an everlasting covenant. And further, should not this self-same nature of God, wherein he is true and almighty, prick us forward to amendment, and to lead a life through faith according to his will? For whilst we hear▪ that his truth is one and unchangeable, let us know for a surety, that he will not for ever approve sins, which he hath witnessed to detect by his word. Psal. 5. Moreover, that it is more possible that heaven & earth should be overthrown, then that those punishments should not fall out, which he hath threatened in his word, unless we turn from our sins. Mat. 5. vers. 18. For the nature of God must be changed, if his truth were subject to change. And the same reason is of his omnipotency. For who would not wholly addict himself unto him, and altogether depend upon his beck, and frame all things to his will, in whose hand is life and death, who hath power to cast both body and soul into everlasting fire? As Christ saith, Fear not those which kill the body, but can do nothing against the soul: I say unto you, whom you must fear, even him that hath power to cast both body and soul into hell fire. The infinite wisdom of God availeth much for the establishing of our trust in him, as for example thus: that faith may overcome whatsoever is objected of the flesh and of sin against the word and works of God, and that it may at once break all the broils & assaults of distrusts, & give itself to rest: it must needs be that the mind ascend up to that infiniteness of the wisdom & understanding of God, & that it safely rest in that, as doing all things wisely and well, and be fully persuaded that God is the governor of the world, and not men: and that he doth so govern all things, that we neither can nor aught to wish them wiselier or better done, than they are or may be done of God. Paul teacheth us to rest in that same infinite wisdom of God, in the 11. to the Romans, O the depth, saith he, of the riches, aswell of the wisdom, as of the knowledge of God, how unsearchable are his judgements, and his ways past finding out! Who hath known the mind of the Lord? or who hath been of counsel with him? or who hath given unto him first, and he shallbe recompensed again? for of him, by him, and in him are all things, to him be glory worlds without end Amen. And Isai in the 40. chapter, vers. 13.14. and in the 104. Psal. vers. 24. O Lord of hosts how are thy works multiplied? Thou hast done all things in wisdom. And Psalm. 147. vers. 5. Our Lord is great and mighty in strength, there is no number of his understanding. When therefore we hear our most wise, yea, our only wise God, who hath promised that he will show himself such a wise God towards us; who should not receive his words with high reverence, and have a contented mind in all, and those most daily works of his providence as done most wisely, an so rest in his wisdom? The which divine wisdom the Apostle wondering at, doth therewithal praise it. To the only wise God, be glory, Romans cap. 16. vers. 37. Therefore also the wisdom of God doth encourage us to confidence: seeing he hath promised to show himself such a one towards us. Also who knowing his wisdom doth not according to his word, as the brief rule of wisdom, frame his his life? Psal. 119. Now after that we have by faith laid hold upon the omnipotency and wisdom of God in all his works, having utterly denied our own wisdom of the flesh, Rom. 8. it followeth that he be acknowledged also to be good. Now his goodness is considered, aswell in all effects, as in forgiving of sins. Concerning the first, whatsoever is done of God, it is good, and thou must acknowledge it as very good. For how can any other thing but good proceed from him in whom there is nothing but good? Therefore David gravely and shortly saith, jehova is good to all, and his mercy is over all his works. Psal. 145. Thou hast a singular use and practise of this doctrine in the 107. Psalm. Furthermore his goodness & mercy, whereby amongst the rest of his works he taketh away iniquity & wickedness, ought so to rear up our faith, that if the flesh fear, lest he should cast us off, for our iniquity and wickedness, faith ought fully to be resolved, that this is the nature of God, as Moses saith, to take iniquity and sins, to wit from the believers. Now the nature of God is unchangeable, wherefore undoubtedly he would take them from us, so that we believe. This nature of God shineth in the face of Christ, when he saith, Be of good cheer my son: Thy sins be forgiven thee. Who therefore would not trust in him? who also having heard of this so great goodness, would go on willingly and wittingly to offend him? As the Apostle saith in the 2. to the Rom. vers. 4.5. Dost thou despise the riches of his goodness, long sufferance and gentleness, not knowing that his goodness doth provoke thee to repentance? But thou after thy hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath, and of the just declaration of the righteous judgement of God? Who also having heard of his mercy, doth not fear to do any man wrong, or unjustly to oppress his neighbour? like as in very deed by this his nature, that he is merciful, he turneth us away from all hardness of heart, and inhumanity. Exo. 22.26.27. If thou take the garment of thy neighbour for a pledge (saith he) before the sun go down, thou shalt restore it again unto him, because it is his only covering, it is his garment to cover his skin, in which he should sleep. And when he shall cry unto me to hear him, I will hear him: because I am merciful. Yea also the righteousness of God, doth so shine in the face of his Christ, that also the most just nature of God expressed in the law, may comfort us in Christ, and confirm our hope, which otherwise in ourselves may worthily terrify us. For seeing that God is most righteous, and hath once called into judgement the sins of all believers, and hath punished them in his son, in the full rigour of his justice; the most righteous nature of God will not bear, that the same debt once perfectly paid and cleansed, should be twice or again repaid unto him. Again, forasmuch as God is so righteous, that an innocent before him is not innocent, that is, he is such an exact examiner of sins, that even the most righteous in men's judgement, and such as are not guilty of any thing in themselves, 1. Cor. 4. vers. 3. before him are not innocent: but doth visit the sins of the fathers upon the children's children to the third and fourth generation: yea and would rather that his righteousness should be satisfied in his only begotten son, then that he would let sins escape unpunished: should not we earnestly repent, thinking upon the saying of Christ, If this be done in the green wood, what shallbe done in the dry? The righteous nature of God also, doth so draw us back● from all wrong and violence, to the love of our neighbour, as if we think that God hath the same nature, that cannot suffer unpunished, that thy neighbour should be oppressed, no more than thou couldst suffer that any should tread thy child under his feet, thou beholding it, Psal. 103. The Lord of Hosts showing mercies and judgements to all those that are oppressed. See the grave testimonies that are written, concerning this matter, 1. Cor. 6.7.8.9.11. and the first Thes. 4.6.7.8. The everlasting nature of God also doth confirm our faith. For seeing that such a one hath promised in covenant to be our God, who is everlasting, we rightly gather thereof, that not only our souls shall live in God, but also that our bodies shallbe raised up to life: that the everlasting God, may be indeed their God. And surely upon this foundation leaneth that reason of Christ, whereby he proveth against the Saducees out of the works of the covenant, the resurrection of the dead. Matt. 22. vers. 32. Neither that only, but also concerning this life, of that everlasting nature of God, doth a faithful man gather new courage and strength, Isai. 40. vers. 27.29.31. And psal. 103. vers. 5. Also that same everlasting nature of God ought to stir us up to repentance, 1. pet. vers. 22.23.24.25. So ought also the holiness of God, which is joined with his eternity. 1. Pet. 1. vers. 14.15.16.17.18. also, 1 john. 3. vers. 3.  I believe in God the father, is his only begotten son, and in the holy Ghost.  

Certain testimonies of the divinity of the son, according to those things that are attributed unto him in the description of God, and order of the articles of faith.  
IT followeth that we show, that God hath so manifested himself in his word, that these three persons, the father, the son & the holy Ghost, be that one only true God, in whom we profess to believe in the Creed, when we say: We believe in God the father, and in his only begotten son, and in the holy Ghost. Now a person or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a singular thing, understanding, willing, that cannot be imparted, or communicated to another, not upholden of another, nor part of an other. That God the father who hath made heaven & earth, is so manifest, that even the ungodliest heretics denying the divinity of the son and holy Ghost, dare not yet deny the divinity of the father. That the son is a thing by himself subsisting, understanding, willing etc. and by nature God: although to the Citizens of the kingdom of Christ, it is plain and at hand throughout the holy scripture: yet it is pr●●●ble that their memory ever and anon 〈◊〉 refreshed with some clear and divine testimonies. Now we will allege first some testimonies according to the order of those things which are attributed unto God, which we have set down in the description: then afterwards according to the course and order of the articles of the faith.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word or the Son is a spiritual substance. To the Rom. 1. vers. 3. & 4. Heb. 9 ver. 14. & 1. Pet. 3. vers. 18.19. Io. 14. Ye believe in God, believe also in me, he is eternal and incomprehensible aswell in glory as in wisdom: Io, 17. vers. 5. Glorify me thou father, with thy own self, with the glory which I had with thee before the world was. And Proverbs 8. Also Apocalip. 1. vers. 8. Hebr. 7. vers. 3. Good, pure, and undefiled. Io. 10. vers. 11. isaiah. 40. verses 9.10.11. isaiah. 6. Holy, holy, holy, the mighty Lord of hosts: all the earth is full of his glory. These things doth john the Evangelist interpret of Christ. Cap. 12 vers. 41. saying, These things said Esaias, when he saw his glory, and spoke of him, to wit of Christ. And Io. 17. vers. 19 He is also of infinite power, for he createth & preserveth all things together with the father and the holy Ghost: Io. 1. In the beginning was that word, & that word was with God, and that word was God. 
Creator of heaven and earth.  Also, All things were made by it, and without it, was made nothing that was made. vers. 3. And to the Coloss. 1. By the beloved son, through whom we have redemption were all things created, 
vers. 16.  which are in heaven and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities, or Powers. 
17.  All things were created by him and for him: And he is before all things, and in him all things consist. To the Heb. the first. He hath spoken unto us by his son by whom he hath made the worlds. Proverb 8. jehova possesseth me, 
verses 22. etc.  from the beginning of his way: I had the chiefty from everlasting, from the beginning before the earth was. When there were no depths was I fashioned, before there were fountains running with water: before the mountains were, and before the hills was I brought forth. He had not yet made the earth, & the streets, & the height of the dust of the world: when he prepared the heavens, I was there, etc. And Io. 5. ver. 17.18. My father worketh hitherto, & I work. Therefore the jews sought the more to kill him: not only because he had broken that sabbaoth: but said also that God was his father, and made himself equal with God. To the Philippians the 3. vers. 21. He worketh miracles by his own power: to wit, not as one calling upon God, but as one commanding by his own authority. Thou hast examples Mat. 8. vers. 26. Luk. 5. and 7. For he commandeth the wind and the sea, and they obey him, and he rebuketh the fearfulness of his disciples, Mark. 4. vers. 39.41. he giveth power also unto others to work miracles, but by calling upon his name. Mark. 8. Acts. 3. vers. 6.16. and Cap. 4 verse 10. And he is of an immutable righteousness, jerem. 23. And this is the name whereby they shall call him, jehovah, our righteousness, Of an unspeakable mercy. Titus the 3. vers. 4. and the 6. and Chapter. 2. vers. 10. and 12. of a most constant truth. Mat. 24. vers. 35. The heaven and earth shall pass, but my words shall not perish. And the first of john, Full of grace & truth. Io. 14. vers. 9 That same word, is the only begotten son of the father, and the coeternal image of the father. 
His only begotten son.  Io. 1. We have seen his glory, as the glory of the only begotten of God. To the Hebr. 1. who being the brightness of his glory, (the light from the light) and very engraved form of his person of his substance, and bearing up all things by the word of his power, 
Our Lord.  etc. And he is the Lord of all creatures, but chief of the faithful or of the Church, Io. 1. He was in the world, and the world was made by him, but the world knew him not: he came amongst his own, and his own received him not. Before he came into the world he was a subsisting person, and David's Lord, from which Christ maintaineth his divinity in the 22. of Matthew, saying. What think you of Christ? whose son is he? they say unto him, n1g-nn's: he saith unto them, how then doth David in spirit call him Lord? saying: The Lord said unto my Lord, sit at my right hand, till I make thine enemies, thy footstool. If therefore David call him, Lord, how is he his son? Also Luk. vers. 1. verses 16.17.43. and vers. 76.77. And thou child (john Baptist) shalt be called the Prophet of the most high. For thou shalt go before the face of the Lord to prepare his ways, & thou shalt give the knowledge of salvation to his people. Malach. 4. vers. 5. Io. 1. This is he that cometh after me that was before me, etc. Io. 20. vers. 28. Thomas answereth, him my Lord and my God. Acts 16. vers. 31. and Chap. 18. vers. 10. 
Who was conceived by the holy Ghost.  So Christ was conceived by the holy Ghost, that being before that substantial word, and by himself subsisting, he took our flesh: Philip. 2. who being in the form of God, thought it no robbery to be equal with God: but he made himself of no reputation, taking upon him the form of a servant. Hebr. 2. He took not the natures of Angels upon him, but he took the seed of Abraham. Io. 6. I am that bread of life which came down from heaven. Io. 16. I went out from the father, & came into the world, etc. and 1. Timot. 3. Great is the mystery of godliness, God is manifest in the flesh. 
Born of the virgin Mary.  The Prophets foretold that this man which is borne of the virgin, should not be a man, in such sort, as should subsist of himself as Peter and Paul: but the true God, to wit, the second person, bearing and upholding that humane lump, into the unity of the person knit unto him. isaiah 7. Behold a virgin shallbe with child: and shall bring forth a son & thou shalt call his name immanuel, God with us. And in the 9 A child is borne unto us: A son is given unto us: and the principality was upon his shoulders, and thou shalt call his name wonderful, counsellor, the mighty God, father of eternity and prince of peace. jerem. 23. I will rear up to David a righteous branch, and he shall reign king, and shall prosper. etc. And this is his name, whereby they shall call him jehova our righteousness. Miche. 5. And thou Bethlehem Euphrata, although thou be amongst the thousands of jehudah, out of thee shall there come forth unto me, which shallbe the governor of Israel: and his generations shallbe from old, and from the days of everlastingness. Coloss. 2. verse 9 In him dwelleth all fullness of the Godhead bodily. 
He suffered under Pontius Pilate.  He confessed before Pontius Pilate under whom he suffered, that his kingdom was everlasting, and that therefore he came into the world, that he might give testimony of the truth. Io. 18. vers. 36.37. and Acts 4. vers. 25.26.27.30. When the same judge judged him, there is fulfilled that prophecy in the 11. of Zachary, Mat. 27. And they took thirty pieces of silver, the price of him that was valued, whom they of the children of Israel valued. And they gave them for the potter's field, as the Lord appointed unto me. That which the Lord foretold of the children of Israel prising him then, when the covenant was to be taken away, and the people to be forsaken, (which he signified by the breaking of the staff, which was called the staff of meekness, or rather the staff of joy) But in Christ, God manifested in the flesh, this full disanullance being at hand, yea in all circumstances it was fulfilled by a wonderful providence. 
Crucified  Crucified. Zach. 12. vers. 10. They shall look unto him whom they have pierced. This jehova saith of himself; and john saith that this was fulfilled in Christ. Cap. 19 vers. 37. And the 1. Cor. 2. vers. 8. If they had known, they had not crucified the Lord of glory. Acts. 3 vers. 15. Ye have slain the prince of life. Dead. 
Dead.  The Testament was to be confirmed by the death of the Testator. Now the Testator was God. Hebr. 9 vers. 16.17. And Cap. 8. vers. 8.9. Acts 20. God hath purchased the Church unto himself by his own blood.  
Buried, descended into hell. Oze. 13.14.15. 
Buried descended into hell.  God saith, I will redeem them from the power of hell, I will redeem them from death, I will be thy death, O death: O hell, I willbe thy destruction. This was partly fulfilled by Christ, and shall partly be fulfilled hereafter, as the Apostle teacheth. 1. Cor. 15. vers. 55.56.57. Therefore Christ is true God, he rose also by his own power, He rose from death the third day. Rom. 1. vers. 4. Io. 2. vers. 19 Destroy you this Temple, and I will rear it up again in three days. And Cap. 10. vers. 17. & 18. I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and power to take it again.  
That he is the true God that ascended into heaven, 
The third day he rose again from the dead.  the Apostle plainly teacheth in the fourth to the Ephesians, verses 7.8 9 To every one of us is grace given according to the measure of the gift of Christ: wherefore he saith, when he ascended up on high, 
He ascended into heaven.  he led captivity captive. Io. 3. vers. 13. No man ascendeth up to heaven (that is to say by his own power: for others ascend being drawene) but he that hath descended from heaven. And Io 6. vers. 36. and vers. 62. Also in the 16. Cap. vers. 28.  

He sitteth at the right hand of God the father almighty.  He sitteth at the right hand of God, and is worshipped of Angels and men. Hebr. 1. To which of the Angels hath he ever said, sit at my right hand? In the same place, all the Angels of God shall worship him. And 1 Pet. 3. vers. 22. to the Ephesians 1. verses 20.22.23. to the Philippians 2. verses 9.10. wherefore God lifted him up on high & hath given him a name, which is above every name. That at the name of jesus every knee should bow, both of things in heaven and things in earth, and things under the earth. And that every tongue should confess that jesus Christ is the Lord, to the glory of God the father. See the first to the Corinth. 
From thence he shall come to judge both the quick and the dead.  1. vers. 2. Acts 9 verse, 14. He hath power to judge both the quick and the dead; and so he is privy to all the thoughts, sayings and doings of men, and not only that, but also he is most just and mighty to execute sentence. 1. Cor. 4.5. judge nothing before the time, until the Lord come, who will lighten things that are in darkness, and make manifest the counsels of the hearts. Io. 5. He hath given all judgement to the son, that all may honour the son, even as they honour the father. Mat. 3. His fan shallbe in his hand, and he shall purge his floor, and gather his wheat into his garner, but will burn up the chaff with unquenchable fire. To discern hypocrites from the faithful is the only work of God: and to gather these into heaven, and to thrust down the other into everlasting fire is also the only work of God.  
The holy ghost also, in whom we believe, 
I believe in the holy Ghost.  Christ himself giveth, which is a notable testimony of his everlasting godhead. joh. 1. vers. 23. This is he that baptizeth with the holy ghost. Act. 2. compare the 17. verse, I will power out (saith God) of my spirit. etc., with the. 33. verse. He hath shed forth this which you now behold and see. john, 16. verse. 7. and cap. 20. vers. 22.  
He hath chosen unto himself a catholic or an universal Church, 
The holy Catholic Church.  from among all mankind. john. 13.16. I know whom I have chosen, and in the 15. chapter. You have not chosen me, but I have chosen you, that ye go and bring forth fruit, and that your fruit remain. Also in the 10. Chap. vers. 16. and Chap. 11 vers. 52. He was present with this Church even from the beginning, as the everlasting king and priest thereof. Heb. 13. vers. 8. Christ yesterday, to day & for ever. Also the, 1.3. vers. 19.20. and the 1. Cor. 10. Thou art a priest for ever after the order of Melchisedeck. and Heb. 7. ver. 3. To this church from the beginning he revealeth the father & himself. Mat. 11. No man knoweth the father but the son, and to whom soever the son will reveal him. Also 1. Pet. 1. vers. 11. He quickeneth this Church from everlasting death. Io. 5. vers. 25. He will have his Church holy unto him and separated from idolaters and from those which profess not faith and repentance: and therefore he directly opposeth the worship of himself in the Church against the worship of false Gods. 1. Cor. 10 14. My beloved, fly from idolatry, that I may speak more wisely, judge you what I say. The cup of thanksgiving, whereby we give thanks, is it not the communion of the blood of Christ? And a little after: Vers. 19 20. What therefore do I say? that the Idol is any thing, or that which is sacrificed to Idols is any thing? yea this (I say) that that which the Gentiles sacrifice, they sacrifice to devils, & not to God: and I would not that you should have fellowship with devils. Ye cannot drink the cup of the Lord, & the cup of devils; ye cannot be partakers of the Lords table, & of the table of devils, Do we provoke the Lord to anger? Are we stronger than he?  

The communion of Saints.  He communicateth himself with the Saints, that is, with all the elect, and he dwelleth in them howsoever they are thrown out of the world. john, 14 vers. 23. I and the father will come and make our abiding with him. And in the 15 chap. verse 1.4. Also 1. Cor. 12. ver. 12. For as the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: so is Christ. Ephe. 3. That Christ may dwell in your hearts through faith. Gala. 2. vers. 20. Now I live no more, but Christ liveth in me. Also john, 17. vers. 23. and 26. He entereth into league and fellowship with the Church by the ministery of the word and sacraments: & he is present with it even from the beginning of the world, and remaineth present unto the end. 1. Cor. 10. Let us not tempt Christ, as some of them tempted, and were destroyed of Serpents. Also 1. Pet. 1. vers. 11. Matt. 28. Lo I am with you always to the end of the world. He instituted baptism the seal of the covenant, and would have us no less baptized in his name, then in the name of the father & of the holy ghost: making promise of salvation to them that believe and are baptized, Matt. 28. vers. 19 Mar. 16. vers. 16. Collo. 2. verse, 9, 10, 11. Act. 8. vers. 16. and chap. 19 vers. 5. Now it is both blasphemy to be baptized in the name of any creature, and it is only proper unto God, to make promises of salvation, and to fulfil them. Wherefore also Christ is he, which baptizeth with the holy ghost, Mat. 3, verse, 11. Act. 2. vers. 18 32. He instituted the sacrament of thanksgiving, for the divine worship of himself, in the place of the paschal, as he saith: Do this in remembrance of me: Wherefore also Paul calleth it the cup of thanksgiving, whereby we give thanks: And concerning the seal of the new Testament, he speaketh thus: This is the new Testament in my blood. Now it is the same Lord or Hosts, that had promised a new Testament, & who confirmeth the self-same by his death. jerem, 31. vers. 33. and Hebrews, 9 vers. 17.  
The forgiveness of sins, which he not only deserveth by his death, but also giveth by his own power, is also a notable testimony of the Godhead of Christ. 
I believe the forgiveness of sins.  For he justifieth all his elect, from the beginning of the world. Act. 15. vers. 10.11. Why tempt ye God, laying a yoke upon the Disciples necks, that neither our fathers nor we were able to bear? but by the grace of our Lord jesus Christ we believe to be saved, even as they do. john. 8. vers. 56. Psal. 110. The Lord hath sworn and will not repent him. Thou art a Priest for ever after the order of Melchisedeck. By, and for this Priest, were sins always forgiven to the believers. Now that he doth forgive sins by his own power, he confirmeth by a miracle. Matt. 9 But that you may know that the son of man hath authority in earth to forgive sins (than he saith to the man sick of the palsy) Arise, take up thy bed, and go into thy house: And in joh. 13. he saith, Unless I wash thee, thou shalt have no part with me.  

The resurrection of the flesh.  The resurrection also of the flesh is a work of Christ, as also the inward renewing to everlasting life. john. 5. vers. 2. and 28. As my father raiseth up the dead and giveth them life, so also the son giveth life unto whom he will. And the hour shall come, that all that are in their graves, shall hear his voice, etc. Also john, 6. vers. 39.40. and in the 11. chap. I am the resurrection and the life, he that believeth in me, though that he were dead, he shall live, & whosoever liveth and believeth in me, he shall not die for ever. By Christ shallbe fulfilled that of Hoseas, Death is swallowed up in victory. O death, where is thy victory? etc. 1. Cor. 15. vers. 55.57. and in the same Chapter, verses 45.48.  
And Christ himself giveth everlasting life. 
And life everlasting.  joh. 1. Life was in him. joh. 10. I give eternal life unto my sheep, neither shall they perish for ever, neither shall any man take them out of my hand, I and the father are one. All these things which we have rehearsed according to the order of the description of God, and the articles of the faith, seeing they are of that sort, as can agree to none but only to God, they plainly convince Christ to be God by nature.   

What danger there is to be feared, if we believe not in the son, as in the true everlasting God, of the same substance with the father.  
THe truth itself showeth a most present danger. joh. 3. He that believeth in the son, is not judged or condemned, but he that believeth not, is judged already, because he believeth not in the name of the only begotten son of God. And in the 8. Chapter, You are from hell, I am from above. You are of this world, I am not of this world: therefore I have said unto you, that you shall die in your sins. Moreover it is said in the 1. joh. 2. vers. 23. Whosoever denieth the son, hath not the father. Also in the 2. joh. vers. 9.10.11. And in joh. 16 vers. 3. Therefore the holy Ghost hath forewarned us by the Apostle Peter, that we should take heed of these deceivers. 2. Epist. Cap. 2. There were also false Prophets amongst the people, as also there shallbe false teachers among you, who shall bring in deadly heresies, denying the Lord who hath bought them, hasting unto themselves a swift damnation, and many shall follow their condemnation. Now the Lord who hath bought us, is jesus Christ, very God and man, as the scripture witnesseth. Acts. 20. God hath redeemed his Church through his blood. Now therefore if so be that any do not believe, that he is the true God, that hath in man's nature shed forth his blood, he denieth the Lord who hath bought him.   

Testimonies proving the godhead of the holy Ghost, that he is a person and the true & everlasting God, and not any motion or thought, or any other thing that is created.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THat the holy Ghost is subsisting and God by nature, first of all it is showed by the creation, Genes. 1. And the spirit of God moved itself upon the face of the waters. In which words it is attributed to the holy Ghost, that he wrought together in the creation of all with the father and the son. The creation is most clearly attributed unto him. Psal. 104. Send forth thy spirit, and they shallbe created, and thou shalt renew the face of the earth. Therefore the scripture affirmeth that the holy Ghost is jehovah, which is most plain out of the 6. of isaiah, and the 28. of Acts vers. 25. isaiah, 6. And he said (jehovah of whom before in the same Chapter, Seraphim had cried, Holy, Holy, Holy, jehovah, Lord of hosts) Go and say unto this people, in hearing hear you, and understand not: and in seeing, see you and know not. These same words which the Lord spoke. Paul, Acts. 28. saith that the holy Ghost spoke, Very well (saith he) spoke the holy Ghost by Isaias the Prophet unto our fathers, etc. Therefore the holy Ghost is jehovah. The same is also plain by other places, jerem. 31. This is the covenant that I will make with the house of Israel. After these days saith jehovah, I will give my law into their heart etc.  
Now the Epistle to the Hebrews, Cap. 10. vers. 15. affirmeth that these same words of the lord proceeded from the holy ghost. The holy ghost also himself witnesseth unto us. For after he had foreshowed, This is my covenant that I will make with them, etc. The which also joel affirmeth, Cap. 2. whom Peter also citeth and expoundeth, that he may show them as plain effects of the holy Ghost which are altogether belonging to the power of the godhead: I will, saith jehovah power out of my spirit upon all flesh, and your sons and daughters shall prophesy.  
And these things which are alleged now, to show that the holy Ghost is God the creator: by them also is showed that he is an understanding essence, everlasting, good, righteous, merciful, most free, of an infinite power and most constant truth: nevertheless let us yet see also certain testimonies severally concerning those things that are attributed unto him: which as they only agree unto God, so they plainly prove the holy Ghost to be very God.  
That the holy Ghost is an understanding essence, everlasting, and which giveth understanding, it plainly appeareth out of the 61. of isaiah: The spirit of the Lord jehovah is upon me, for that jehovah hath anointed me: to preach unto the mild he hath sent me. Luk. 4. Christ teacheth that he is he, upon whom is the spirit of jehovah, for that he anointed him. But to anoint inwardly, as Christ properly is anointed, and by his own power to send to preach glad tidings, and to give power to preach glad tidings aright, is a work of a person truly subsisting, understanding, and of the everlasting God. Also it appeareth by his effects which are reckoned up in the 5. to the Galathians, that he is also good, just, pure, merciful, most free, and in deed as God communicating his gifts unto other. The fruits of the spirit is love, joy, peace, gentleness, benignity, goodness, faith, softness of spirit, and temperance. And surely the same Apostle teacheth that the holy Ghost is the worker of these, and therefore God. 1. Cor. 12. There are diversity of gifts, but the same spirit. And there are diversity of administrations, but God is the same that worketh all in all. But the manifestation of the spirit is given to every man to profit withal. For to one is given by the spirit, the word of wisdom: and to another the word of knowledge by the same spirit. And a little after, But all these things worketh one and the same spirit, distributing to every man severally as he will. Lo he had said before: There are diversity of administrations, but God is the same that worketh all in all: afterwards showing that the same holy spirit is God himself, he saith: All these things worketh one and the same spirit, distributing to every man severally as he will. That he is true, and that as God looking into the hearts, and trying the thoughts, it is taught in the 5. of the Acts. Peter said, Ananias, why hath Satan filled thy heart, that thou shouldest lie unto the holy Ghost? and by and by he addeth, Thou hast not lied unto men, but unto God. And that he proceedeth from the father and the son, not as a created motion or moving, but as a person existing, understanding, and of the same essence with the father & the son, Christ teacheth in joh. Cap. 14. vers. 26. Now that same holy spirit the comforter, whom the father shall send in my name, he shall teach you all things, and shall put all these things into your mind which I have said unto you. But this belongeth only to God 1. Cor. 2. vers. 10.11.12. He justifieth and sanctifieth the Church aswell as the son: 1. Cor. 1.6. 1. Pet. 1. and reneweth it to everlasting life. joh. 3. & baptizeth into the same body. 1. Cor. 12. He dwelleth in the believers, and raiseth them up from the dead. Rom. 8. If his spirit who hath raised up jesus from the dead dwell in you, he will also quicken your mortal bodies, by his spirit dwelling in you. And verily he dwelleth in us, as in his own temple. Therefore the holy Ghost must necessarily be the true God. 1. Cor. 3. vers. 16. Do you not know that you are the temple of God, and that the sptrite of God doth dwell in you? etc. Now in the 2. Cor. cap. 6. he saith, Ye are the temple of the living God, as God hath said, I will dwell in them, and walk there. etc.  
Out of all which it is understood that the holy ghost is the true and everlasting God.   

What danger there is, if we believe not in the holy ghost.  
IF any believe not in the holy Ghost, he neither believeth in the father nor in the son, and so manifestly believeth not in God: forasmuch as the father and the son cannot be known and be believed of us, unless the holy ghost reveal it, who proceedeth from the father and the son, and is of the same essence with both. 1. Io. 4. ver. 14. So therefore we must determine: that if any man have not the spirit of Christ, the same is not his. Rom. 8. But if any know not the holy Ghost, neither also hath he it. john, 14. The world can not receive the holy Ghost, because it seethe it not, neither knoweth it. Therefore he that knoweth not the holy ghost, he is not of Christ. But you know him (saith Christ) because he abideth with you, and shallbe in you.   

That the father, the son, and the holy ghost are three distinct persons, and yet that they are one and the same substance.  
THerefore those former being dispatched, to wit that the father, the son and the holy ghost, are things subsisting of themselves, understanding, etc. it followeth also that we teach that they are incommunicable, or rather distinct, Gene. 1. In the beginning God created the heaven and the earth, and the spirit of God moved itself upon the face of the waters, And God said, Let there be a light, and the light was made. Mat. 3. The trinity of the persons is plainly described, to wit the son clad in man's nature and baptized, then the holy-ghost in a bodily form as it were a dove descending down from heaven, & abiding upon the son: Lastly the father pronouncing with a clear voice out of heaven, This is my beloved son in whom I am well pleased. Also, Mat. 28. ver. 19 joh. 8. vers. 16, 17, 18. Also cap. 14 Now I will ask the father, and he will give you another comforter, that he may remain with you for ever. And, 15.26. But when that comforter shall come, whom I will send unto you from the father, that spirit of truth who proceedeth from the father, he shall witness of me. Also, cap. 16. vers. 7. Further that these three persons, are one divine essence, these places witness, Deut 6. Hear Israel, Thy Lord thy God is one God. And 32. See, I; am one and there is no other God besides me. Psal. 18. Who is God besides the the Lord? And who is God besides our God? 2. King. 5. I know for a surety (saith Naaman Syrus) that there is no other God in all the earth, but only in Israel. Isai. 42.43.45, and 48. john, 10. I and the father are one. And the 14. Believe me, that I am in the father, and the father in me. isaiah. 6. Seraphin cried Holy, Holy, Holy, the Lord of Hosts. The voice Holy thrice repeated, setteth forth the Trinity of persons: and the word jehovah, the unity of the essence: Matt. 28. Going forth, Teach ye all nations, baptizing them in the name of the father, and of the son, and of the holy ghost. It is very certain that we are baptized into the faith and worship of one God: But that there is mention made of three, to wit of the father, of the son, and of the holy ghost: in the self-same is noted the Trinity of persons, in the unity of substance. 1. Cor. 7. vers. 11. 1. john, 5. There are three which bear witness in heaven, the father, the word, and the holy ghost, and these three are one. Now whatsoever things have been spoken before of the Godhead of the son, and of the holy ghost, they do also prove the same thing, to wit that these three persons are one everlasting God. For neither the father, were an everlasting father, unless he had a son from everlasting, and coessential, or of the same substance with him: neither were the Son the only begotten son of the Father, unless he were of the same substance with him: neither were the holy ghost the spirit of the father and son, proceeding from both, unless it were coessential with the father and the son.   

What fruit we receive by this, that we know and believe the father of our Lord jesus Christ, the son and the holy ghost, to be the only true and eternal God: and that there is no other God.  
FIrst of all, forasmuch as this is the true felicity, that we should know the true God, because God doth communicate himself unto us through the knowledge of himself: and forasmuch as our bodies and souls, were created and redeemed with a great price to this purpose, that they might be the temples of the living God in which he might be praised: we know that this is truly and indeed fulfilled in us, through the knowledge of the true God, of the father, the son, and the holy ghost, as Christ promiseth, john 14.16. I will ask the father, and he shall give unto you another comforter, that he may dwell with you for ever, to wit the spirit of truth, which the world cannot receive, because it seethe him not, neither hath known him: But you know him, because he abideth with you & shall be in you. Also ver. 23. The father and I will come & make our abiding with him. 1. joh. 1. ver. 3. 1. Cor. 6. ver. 19.20. Secondly it is profitable & necessary that in our calling upon God, we should think upon what god we call, to wit, upon that same true God, with whom we have stricken and entered into a covenant of faith, and who hath witnessed in an everlasting league that he willbe a God unto us, and which he hath sealed unto us by the seal of baptism, that so we might separate our invocation, from the invocation of Ethnics, Turks, and such like: who call upon those Gods that are no gods, but are devised of the father of all living. For God cannot tolerate at any hand that there should be any fellowship with his confederates, in the invocation and worship of false gods: the which thing the holy ghost plainly pronounceth, 2. Cor. 6. vers. 14, 15. Now the same Apostle yet further setteth before our eyes, the greatness of the danger, unless through true obedience of faith we cleave unto the true God, whose confederates we are, and altogether abstain from all idolatrous worship or invocation, 1. Cor. 10. That which the gentiles offer, they offer to devils & not to God. Now I would not that ye should be partakers with devils. Ye cannot drink of the cup of the Lord, & of the cup of devils: Ye cannot be partakers of the table of the Lord, and of the table of devils. For there followeth after the fellowship with the devils table, fellowship also in everlasting pains. Apoca. 14. ver. 9, 10, 11, 12. Luk. 11. ver. 49, 50, 51, 52.   

In God the father.  
BY the name of the father, we are put in mind of that same most straight covenant confirmed between God and us, in Christ his only son, and of his unchangeable love towards us. john, 17. O holy father, keep them through thy name, whom thou hast given me, that they may be one, even as we are one. Also, That the world may know that I was sent from thee, and that thou lovest them even as thou hast loved me.  
For albeit he be named father, in respect of his coeternal son: yet we rightly gather thereof, that he is also in a free & undeserved favour our father, because he hath promised in his son, that he will become such a one unto us, and hath performed it in deed, when he gave his only begotten son to be our brother, and made us in his son, reconciled unto himself his members, and so adopted us into his children. Ephe. 1. vers. 5. john, 1. ver. 12 Which thing also (having wrought that same full reconciliation) Christ witnesseth, john, 20. I ascend unto my father, and to your father; to my God and to your God. Wherefore the true Citizens of the kingdom of Christ have God for their father embracing them with the same love, wherewith he embraceth his only begotten son. Ephes. 1. vers. 6. 1. john, vers. 3, 12.   

Almighty.  
I Believe that I am entered into league with almighty God, who also by his omnipotency worketh what soever he will in all the world, & whatsoever things he will not or hath not decreed, he hindereth, confoundeth & scattereth them; so as it is impossible that they should be done. For even like as he is almighty, in bringing that to pass that he will, so in that that he will not, he abideth no resistance, which is as it were the other part of his divine power. Ps. 135. ver. 6, 7.14. isaiah. 43.13. & 8. ver. 10. & 46.10. & 19.3.11.12 14. Ioh, 10. vers. 29.30. Now let this omnipotency be always in sight to the confederates or rather faithful citizens of the kingdom of God, even as the Lord from the very beginning hath set the same before the eyes of Abraham the father of believers in his covenant: I am God almighty, and before in the 15. Chapter, Fear not Abraham, I will be thy shield: Therefore I must not consider any thing whatsoever seemeth to be against the divine promises, either in myself or in all creatures, but I must give praise to the omnipotent power of God, & must cheerfully follow God whither he calleth. Rom. 4.17.18.19.20.21. Heb. 11.17.19.   

Creator of heaven and earth.  
THese words make very much for the confirmation of our faith in God almighty. For first whiles we have a covenant with the creator, who giveth substance and being to all things; we believe that we have a sure help in him against all creatures, because it is as easy for the creator to destroy them and bring them to nothing, as it was once easy for him to create them of nothing. Genes. 1. Psal. 91. and 104. Secondly forasmuch as the creator with whom we are in league, doth give moving & all things else unto his creatures, so that they can do nothing but as they are driven of the creator, we must constantly hold that whatsoever things are sent upon us by the creatures, that they are sent of God, yea and that for our good, and further in respect of the constant and everlasting league that we have with the creator, & so consequently with all creatures, which thing is contained in this article of our faith, and is offered and described unto us by the Prophet Osee in his 2. Chapter, even to the end of it. Thirdly, the consideration also of the works of God, doth make so for the confirmation of our faith, whiles that we know that we have league not with an unknown God, but with him who daily offereth himself unto us to be felt of us. Acts. 17. As also David saith in the Psalms: Taste and see how good the Lord is. Therefore all the creatures which we use daily, are so many testimonies unto us of God's omnipotency, wisdom, and goodness towards us.   

Five chief points of the doctrine of God's providence.  
BEcause we have said that that same omnipotency of God, is not an idle, but a working and an effectual omnipotency, which continually showeth itself in the conservation & governance of the things which are created; it followeth that we set out that same most profitable doctrine of God's providence and of the fruits thereof. Now there are five special points to be marked of every one that is in league with God for the obtaining of that same true knowledge of God's providence, and sure establishing of the confidence and faith of the heart.   

The first point of doctrine concerning God's providence.  
FIrst of all let every faithful man, that is in league with God, undoubtedly determine with himself, that God by the self same omnipotency, whereby he hath created all things, doth also preserve and continue the same, and by his wonderful providence doth govern them. Heb. 1. verses 10.11.12. Coloss. 1.16. And that not only by some universal reason and motion, but also by a particular and special, yea which stretcheth itself even to the least sparrows and to the most contemptible hairs of our heads, yea further even to the direction of lots, so that all things are done by the dispensation and appointment of God, and fall not out at adventure or by chance: and therefore he must have the sight of his mind always bend upon God with whom he is in league as the chief cause of all things. Testimonies, Exod. 21, vers. 13 He that hath not lain in wait for him, but the Lord hath appointed him into his hands: Proverbs. Chap. 16. vers. 33. Lots are cast into the lap, and all the judgement thereof dependeth wholly upon the Lord. Act. 1 26. jam. 4.13.14.15. Go to now ye that say, to day and to morrow we will go into such a city, and let us continue there a year, & buy & sell, & get gain, who know not what shall come to pass to morrow. For what is your life? It is even a vapour that appeareth for a little time, and afterward vanisheth away. And therefore ye ought to say, and if the Lord will, and we live, we will do this or that. Matt. 10.29. Are not two sparrows sold for a farthing, and one of them falleth not on the ground without your father: And the hairs of your head also are numbered? Fear ye not therefore, ye are of more value than many sparrows. Also Deutero. 28. jerem. 10, 23. Proverb. 20. Acts 14. Gene. 25. joseph saith, 
Gene. 45.5.  It was not you that sold me into Egypt, but I was sent before you by the will of God, that I might preserve your life. joseph knew that he was not sold by chance, but by the counsel of God, so that he saith that he was sent thither by the will of God, in which also he resteth. job busieth not himself with complaints against the Chaldeans; but he saith, 
job. 1.21.  The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.   

Is God therefore the author of sin?  
GOd forbidden. For God so governeth all things by his providence, that in mean time he continueth free from all sin: first because he putteth not malice into man, but the same is of the devil. john, 8. Although God use the same as an instrument to the setting forth of his glory. Secondly because all actions are discerned by their ends: God in all actions hath an end agreeable with his unchangeable and everlasting righteousness. Now men whiles they err from the mind of God, and from his righteousness revealed in his word, they sin. The brethren of joseph have an other end then God. You, saith joseph, 
Gen. 50.20.  thought evil against me, but God disposed it to good, that he might bring to pass as it is at this day, and save much people alive. The devil in afflicting job, hath this end, that he may cause him to blaspheme God, 
job. 1.  & draw job to destruction. The Chaldeans also have their scope, that they may wax rich by robbery. But God in all this business so dealeth as he may try jobs faith and patience, 
2 Sam. 16.12.  and manifest his own glory, and at length deliver him with Satan's confusion. So David acknowledgeth God to deal rightly and justly by Simey, as he saith: Suffer him, for God hath commanded him to curse me: When as notwithstanding the same David pronounceth of the same deed that Simey sinned grievously. 1. King. 2.8. And Simey also confesseth the same thing. 2. Sam. 19.19. Because forsooth God used an evil instrument well, to humble David to the end he might give to God the praise of righteousness and mercy: but Simey himself had an end & purpose quite contrary from the mind and law of God. And therefore forasmuch as there is fault in the instrument, at length by the wonderful providence and just judgement of God he is drawn to punishment. 1. King. 2.36.44. Wherefore all things are so done by the providence of God, that he in mean time continueth free from all sin; which is proper alone to the devil and to the corrupt nature of man.   

Arguments taken out of the new Testament, whereby it is plainly showed that God doth so work, that he remaineth void of sin.  
THe passion of Christ is a notable doctrine of this thing. For there were the Pharisees, judas, Pilate, yea and God himself not only permitting but also working in it and striking his son. isaiah, 53. vers. 5 6.7. The Lord cast the iniquities of us all upon him, and the Lord would bruise him and afflict him. Also Acts 4. vers. 27.28. Herod and Pontius Pilate with the gentiles and people of Israel, are indeed gathered together against thy holy son jesus whom thou hast anointed, that they might do those things, which thy hand and counsel had before determined to be done. Every one had their diverse ends; God had this end, that mankind should not perish: judas that he might gain by betraying him: the Pharisees together with Caiphas the high priest that they might provide for their own glory; which they saw to be weakened and shaken of Christ, and also that the Romans might not come and utterly destroy their nation, and therefore that it was much better that one should die for the people: (whereas notwithstanding the high priest of that year unwittingly and thinking a quite contrary thing, prophesied of the end which God had determined with himself:) Pilate that he might not incur the displeasure of Caesar, which the Pharisees threatened. etc. Who will say here that God sinned in giving his son to the death, in punishing our sins with extreme torments, both in the soul and body of his son; offering himself thereunto of his own accord for mankind? Who also will say that judas, Caiphas, the Pharisees and Pilate sinned not in killing Christ, whom they knew to have committed nothing worthy of death, albeit they did not any thing that first, the hand and counsel of God had determined? Because in doing this they regarded not, nor set before their eyes that same scope and purpose of God, but had other ends, altogether strange from the mind and will of God revealed.   

The second point of doctrine concerning the providence of God.  
WE must not only determine that all things are done by the dispensation and appointment of God, but also that all and singular things are done for our good: and therefore thou shalt be sure, that every thing that cometh to pass shall be healthful unto thee. First of all because he hath bound himself unto thee (although unworthy) in Christ, whiles he hath promised. Now there are notable promises set forth in the 91. Psal: He that dwelleth in the help of the most highest, etc. Also in Esaias the 49. Will a woman so forget her infant that she will not have compassion upon the son of her womb? Although she shall forget it, yet notwithstanding I will not forget thee. Behold I have written thee in my hands. Zacharie, 2. He that toucheth you, toucheth the apple of mine eye, etc. Psalm. 22. and 55. Cast thy care on the Lord, and he shall nourish thee, neither will he ever suffer the righteous to fleet. 1. Pet. 5. Cast all your care upon God: for he careth for us. Rom. 8. We know that to them which love God, all things shall fall out to their good. Behold these promises lively painted forth in the creatures, Matth. 6. For this cause I say unto you, be not careful for your life, what you shall eat, or what you shall drink: nor for your body, what ye shall put on. For is not the life more worth than meat, and the body more worth than apparel? Look upon the fowls of the air, they sow not, neither reap, nor carry into the barn, and your heavenly father nourisheth them: are not you much better than they? Now which of you by carcking can add one cubit unto his stature? And why are you careful for raiment? Learn how the lilies of the fields grow, they are not weary, neither spin, but I say unto you, that Solomon in all his glory was not appareled as one of these. Now if God so  the grass of the field which is to day, and to morrow is cast into the furnace: will he not  you much more. O ye of little faith? Be ye not therefore careful, saying what shall we eat, or what shall we drink, or wherewith shall we be clothed? Now because we are fallen from the right of creation: Christ there worthily maketh mention of the father, casting the Ethnics in the teeth with their distrust saying: For the gentiles require all these things: But your heavenly father knoweth that you have need of all these things. By both which, he calleth us to the free covenant or promises in his son; and in him he establisheth our confidence. In the second place therefore, look upon the pledge of all the promises after this manner: to wit upon his only begotten son, by whom not only lilies, but all things aswell visible as invisible are created, and who yet upholdeth and maintaineth them with the word of his power, Heb. 1. Who also is appointed heir of all things, I say our heavenly father hath given this his son for thee to death, and hath freely appointed thee a fellow heir together with his son through faith. How therefore can it be that any creature should hurt thee, which without the present operation of the son of God who is thy pledge, cannot so much as move itself? yea rather how can it be that all creatures through and for the son, in whom they consist, and of whom they are governed, and whereof thou art also a fellow heir, should not necessarily be constrained to serve thee and to work to thy good, yea even then; when they seem greatliest to be against thee? So Paul looketh upon this pledge in the 8. chapter to the Romans: What therefore shall we say to these things, If God be for us, who shall be against us? Verily he which hath not spared his own son but hath delivered him for us all, how should he not also with him, gratify us with all things?   

The third point of doctrine concerning God's providence.  
THou seest without thee, partly men and partly also other creatures. Because therefore thou hast to do with both, thou shalt not doubt that the providence of God doth govern over both. And first of all, the most high hath the counsels, wills, endeavours, and to be short, all the powers of men, whether they be good or bad, in his own hand, aswell for the mitigating and turning of their minds unto thee, as also for the bridling of their malice. Of that we have an example in Gene. 33. where Esau embraceth jacob, who notwithstanding went out against him with a mind altogether deadly. Call also upon the Lord with the same confidence that jacob did in the like danger. Also Exod. 3. I will give this people favour with the Egyptians, and it shall come to pass, that when ye depart, ye shall not departed empty: of this we have an example in Gene. 35. When they went forth (to wit jacob and his sons) the fear of God was upon those Cities which were round about them, so that they did not follow the sons of jacob. Moreover the providence of God doth so govern over other creatures, that what so ever can fall out from them to the faithful; being his confederates, he turneth it to their good & salvation. Rom. 8.28. Now we know that all things work together for the best unto them that love God.   

The fourth point of doctrine concerning God's providence.  
THe other are creatures which we see not, to wit Angels and devils. Of both these, let a faithful man so fully persuade himself: First that God useth Angels themselves as notable and excellent spirits to the ministery and defence of his confederates, as he hath promised, Psalm. 34. and 90. Heb. 1. Gene. 24. And as for the devils that lie in wait against the salvation of his elect, albeit he governeth them not by his spirit as he doth the Angels, yet notwithstanding he so curbeth them in, by his power, as it were with a bridle that they can not so much as move themselves, unless so far forth as he suffereth them: yea, and he constraineth them, though they resist it, to perform his will, will they, nil they. job. 1. Luk. 22 Rom. 16. 1. Cor. 10.   

The fift point of Doctrine concerning God's providence.  
WE must use the means that God offereth, & they are gifts of his providence, not for distrust which turneth the heart from God, or for confidence in creatures, but for obedience: that we tempt not God passing the bounds of our vocation, or despising the means which are instruments of the divine providence, and prescribing unto him an other mean of helping then that he will help us by. Mat. 4. verse 7. When the devil would show the providence of God, to the end Christ should throw himself down headlong, because God had commanded his Angels concerning him, that they should bear him up in their hands, he answereth, it is written again, Thou shalt not tempt the Lord thy God. And Paul in the Acts. 27. vers. 21. saith, O men, ye ought to have obeyed me, and not to have gone from Creta, and have gained this injury and loss. Also vers. 30.31.   

The first use, or fruit; of that doctrine concerning the providence of God  
THe first fruit is the glory of God. For a faithful man will glorify God in all things, aswell prosperous as hurtful, from whom, through whom, and to whom, all things are: and he will undoubtedly persuade himself both morning and evening, that God showeth forth no less power in the preservation and government of all things, then in the first creation. For verily albeit God ceased from the creation of all new sorts or kinds on the seventh day: yet he hath not ceased, neither ceaseth he to make singular things daily, neither doth he cease to conserve & govern all things which are made, & he maketh still, as Christ saith, joh. 5. My father worketh hitherto, and I work. Now to bring forth and fashion all things which grow and spring up daily, by a present operation: to conserve all creatures, to govern all things yea the least, to rule and bow all men's wills: add further, to gather the church daily by the voice of the Gospel, and to raise up the same by the inward voice of the Son from death everlasting, unto life. john, 5. (All which things verily he doth daily:) is of no less power than once to have created heaven and earth  
Moreover, let us extol and glorify his wisdom, which forasmuch as it is altogether infinite, let us think daily that all things that are done or wrought in the world, are so wisely done of God, as they could not be done wiselier, Collo. 1. ver. 16. Dani. 4. vers. 22. isaiah. 40. vers. 14.15.16.17. These things are contained in that saying of Paul. O the depth of the riches aswell of the wisdom as of the knowledge of God And a little after: For of him, by him, and for him are all things. And being moved by these, he glorifieth God, saying, To him be glory world without end, Amen. And surely such is the disposition of the faithful, that the consideration of God's providence, whereby the ungodly take occasion to strive with God: hath this end with them, to make them glorify God. And principally in prosperity, in which we behold more evidently then in adversity the bright face of God, to glorify God; and this doctrine of the providence of God ought to encourage us to true thankfulness of mind. For what soever thing falleth out prosperously, and as we would desire, that, a godly man doth wholly attribute to God, whether he taste his bountifulness by the ministery of men, or else be helped even by insensible creatures. For this will he think with himself, in his mind: Surely it is the Lord who hath bowed the minds of these unto me: it is he likewise who hath inspired his power into other creatures and doth still inspire it, that they should be instruments of his goodness towards me. jeremis, 5. Acts. 3.14.   

The second fruit.  
THe second fruit is patience, aswell in our whole life which is full of miseries, as also in enduring persecutions for the truth of the gospel. And verily; first we will briefly show how the knowledge of the doctrine of God's providence begetteth patience in us. This bringeth forth impatience in us, because we look upon creatures that are adversaries unto us. But indeed we look not upon God, when as notwithstanding he doth these things, not as an adversary against us, but as a father. And undoubtedly those same afflictions, wherewith he exerciseth our faith and patience; what other things are they, than instruments wherewith even himself being present worketh, and that verily for this end he worketh; that all things according to his promise, (no not the lest thing or grief excepted) I say, that all things might work together to our good. Rom. 8. Whatsoever things therefore shall fall out either public or private, aswell joyful as heavy, whosoever is thoroughly persuaded that God most wisely governeth all things by his providence, and is fully reconciled unto him in Christ, he must needs take them no otherwise then as benefits, yea and as benefits of God, and which undoubtedly are to his salvation. Unless therefore we will resist God who is only wise, with the wisdom of our flesh, and become blasphemers against Christ, as not having reconciled the father fully unto us: we must not doubt any whit at all, that the infinite wisdom of God, by and for his goodness worketh all things for our good, how soever it seem otherwise unto us. And therefore a faithful man when he once knoweth the doctrine of God's providence, he sticketh not in creatures by which he is afflicted, or in the contemplation of his own evil, but he will rather lift up his mind to consider the fatherly hand of the most wise God, whereby he is chastised, and to that same undoubted good, that God through that same affliction will have wrought, and in his good time, will make manifest. For God always hath the end joined with his own glory, and the salvation of the faithful. The consideration of either of these must needs be of great force to imprint, both that same quiet moderation of mind, and patience in his children. Whereof we have notable examples in joseph, Gene. 45. in job. cap 1. in the people of Israel, Gene. 15. ver. 13.14. Exo. 2.3.4.5. in David 2. Sam. 16. So likewise the knowledge of God's providence, in suffering persecution for righteousness sake, doth bring forth patience. First because the enemies of the truth cannot think a thought, no nor move a finger against us, but by God not only suffering it, but even working it: To be short, because they cannot exceed that bond appointed from everlasting. For so Acts. 4. the Apostles being in persecution spoke by the holy ghost: Of truth they were gathered together against thy holy son jesus, whom thou anoyntedst, Herod & Pontius Pilate together with the gentiles and thy people Israel, that they might do what soever thy hand and thy counsel had determined before to be done. Also joh. 7.30. & the 8. vers. 20. Like as it was impossible therefore, that Herod, & Pilate together with the gentiles & jews should conclude more, and bring any more to pass in afflicting jesus Christ our head, than the hand and counsel of the Lord hath ordained to be done from everlasting: so also it is as impossible, that the Herod's of our time, the pilate's and the Pharisees together with the mad & bewitched people, should take more in hand & bring more to pass, in afflicting the members of Christ, them the hand and counsel of God hath first decreed to be brought to pass by them. Now he hath decreed nothing, that is not most healthful for us. The reason of this consequence is, because the conformity of the members with the head Christ, first in afflictions, and afterwards in glory, is founded upon the everlasting counsel of God; upon which also is founded the passion of Christ himself, as it is taught. Rom. 8.28.29. verses.   

The last fruit of the doctrine concerning the providence of God.  
THe last fruit is that same incredible security, wherewith the Christian heart is ever afterward fenced for when innumerable evils lie upon the life of man, which threaten as many deaths; when this light of God's providence shall once shine forth unto him, then at length is he relieved from vexation, fear, & in a manner from all care, whereby he fully resolveth that he is received into the faith of God, & is a confederate to him, committed to the care of Angels, free from all danger & hurt of creatures: neither that he can receive any hurt of them, but so far as God being their moderator, shall vouchsafe to give them place; who maketh that same hurt to work together with him, their good. Ps. 27.1.3. & psa. 91. He shall cover thee with his wings, and under his wings thou shalt be safe. His truth is thy shield and helmett. Thou shalt not fear for the fear of the night. Also Psal. 118. vers. 6. Rom. 8. vers. 31.38. So David humbly beholding the nature of God, hopeth that Simeys railings should turn to his good. 2. Sam. 16. vers. 12. Perhaps the Lord will behold my affliction, and render me good for his cursing this day. By what a wonderful providence was Paul saved, with all the rest that were in the ship with him? where even in the midst of the waves of the sea, and in roaring of the winds, all things to the show were confused, there appeared evident and undoubted prints of the divine providence, which drove the ship thither whence they might safely escape. Act. 27. which thing undoubtedly from thenceforth brought great security to Paul against all the hurt of all creatures, and then especially when he must come before Nero, and should weigh with himself, with how great providence of God, contrary to his own determination and counsel, he was brought thither. Moreover he conceived greater security for the time to come by his deliverance, in his first defence, as he writeth in the 2. Tim. chap. 4. No man assisted me, but all forsook me, the Lord lay it not to their charge, but the Lord was present with me, and strengthened me: that through me the preaching should be fulfilled; and all the Gentiles hear: And I was delivered out of the mouth of the Lion. And the Lord will deliver me from every evil work, and will keep me to his heavenly kingdom: to whom be glory world without end, Amen. This is even that covenant, that the faithful, that are confederate to God the creator, have also necessarily with all creatures, because without the will of the creator, they cannot somuch as move, whereof Hoseas speaketh in the 2. chap.    

THE SECOND PART CONCERNING THE son, and our reconciliation. And in jesus Christ.  

Testimonies out of the Prophets and Apostles.  
ESay 9 A child is borne unto us, A son is given unto us, whose government shallbe upon his shoulder, & his name shall be called Wonderful, Counsellor, the mighty God, father of eternity, Prince of peace. Matt. 1. She shall bring forth a son, & thou shalt call his name jesus: For he shall save his people from their sins. Furthermore all this is done, that, that might be fulfilled, which the Lord hath spoken by his Prophet saying: Behold a virgin shall be with child, & shall bring forth a son, and thou shalt call his name Emanuel, which is if thou interpret it, God with us. Luk. 1. The Angel saith unto Marie, thou shalt call his name jesus. This man shall be great, and shall be called the son of the highest. And the Lord God shall give him the seat of David his father, & he shall reign over the house of jacob for ever, and of his kingdom there shall be no end.   

Why we believe in jesus Christ, the only begotten son of God.  
WE believe also in jesus Christ the only begotten son of God: First because the son of God is of one substance & glory together with the Father. Io. 1. We saw his glory as of the only begotten son of the father, Therefore in the first Chapter to the hebrews he is called the brightness of his glory, and engraven form of his person. joh. 10. I and the Father are one. Further because the Father hath commanded, that we believe in the son: Psalm. 2. Kiss ye the son. And in the end of the same Psalm, Blessed are all they which trust in him. Also, This is my beloved son, in whom I rest, hear him. Now we so hear the son, expounding the commandment and promise of the father. Io. 6. This is the will of that my father who hath sent me, that whosoever seethe the son and believeth in him, should have everlasting life: And I will raise him up in that last day. And in the 14. of joh. he saith: Ye believe in God, believe also in me. And this is so severely commanded, that a most grievous punishment is denounced against such as refuse the benefit offered in Christ: He that believeth not the son, shall not see life, but the wrath of God abideth upon him. Io. 3. Also the 8. Unless you believe that I am he ye shall die in your sins. And the 1. Io. 2. Therefore I confess that I believe in the son of God, very God, begotten of very God before all worlds. To the hebrews 3. Proverb. 8. And that from my heart, I submit my will to this commandment and promise of the father, that I am thoroughly persuaded, although I be a wretch, that yet for this eternal son of God, I am indeed received, neither would he I should add this the greatest sin to my great and manifold sins, that I should reject the son of God freely offered, but that his desire is that with all my soul I should resist all unbelief, and should deliver myself altogether devoid of salvation, to be saved to this son, forasmuch as our heavenly father hath so commanded.   

Why the son of God is named jesus.  
THe son of God manifested in the flesh is named jesus, because he hath saved us, through his desert, and yet still saveth us by his power from all our sins. Mat. 1. Acts 4. Hebr. 7 Now the fruit that comes unto me by this knowledge, is this: Seeing God, that can not lie, Tit. 1. hath given this name jesus from heaven, to his son manifested in the flesh, that is to say, of a saviour, I know and undoubtedly assure myself, that he fully and perfectly saveth me, wholly both in soul and body, and in this faith I call upon him. As often as I hear therefore the name of jesus, I ought to remember the promise of the Gospel that lieth hid in it: that he through his merit, hath saved me from my sins, and by his power, mortifieth the remnants of sin in me, until he fully deliver me from them: that he also quickeneth me through his holy spirit, and that he everlastingly keepeth for me that same salvation purchased with so great a price, 1. Pet. 1. and so he beareth that worthy name for my sake, which was given unto him by the father from heaven, that he might show the truth of his name, in truth and effectually aswell in my salvation, as in the salvation of all believers. He is faithful that beareth that notable name of saviour, and he that hath promised, shall do it.   

Christ.  

Testimonies out of the Prophets and Apostles.  
TO the Son he saith, Thy throne O God, 
Psal. 45.  is for ever and ever, thy sceptre, a right sceptre, the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore hath God even thy God anointed thee, with the oil of gladness above thy fellows. Dan. 9 The holy of holy shallbe anointed. Afterwards he saith, The Messiah shallbe cut of; and then the people shall destroy the City and the Sanctuary, with that Captain that shall come. The Angel witnessed the fulfilling of this anointing, Jerusalem yet standing, Luke 2. Behold, I bring you glad tidings of great joy, that shallbe to all the people: that a Saviour is this day borne unto you in the city of David, which is Christ the Lord. The whole multitude of the heavenly hosts, witnesseth the same thing, praising God and saying, glory to God in the highest heavens, and in earth peace, and towards men a good will. Mat. 2. The star and the wise men, witness Christ, or the anointed of the Lord to be sent: and in the second of Luke simeon and Anna the prophetess from the 25. verse, to the 41. where also the prophesy of Esaias is seen fulfilled, Ca 8. ver. 14. A notable prophesy of Isaias in the 61. Cap. is fulfilled. Luke. 4. jesus came to Nazareth where he had been brought up, and entered as he was wont upon the sabbath day into the synagogue and rose up that he might read. Then was given unto him the Book of the Prophet isaiah, and when he had opened the book, he found a place in which it was written, The spirit of the Lord is upon me, because that he anointed me that I should preach glad tidings, he sent me to heal the broken in heart, that I should preach deliverance to captives, and recovery of sight to the blind, that I should se● them at liberty that are distressed: And that I should preach the acceptable year of the Lord. And when he had restored the book closed unto the minister he sat down: and the eyes of all that were in the synagogue were fastened on him. Then he began to say unto them, This day is the scripture fulfilled in your ears. Also Acts the 10 vers. 38. The uniform prayer of the Apostles witnesseth the prophesy in the 2. Psalm, to be fulfilled in our Lord jesus. For so also Luke writeth in the 4. of the Acts: The man was above forty year old, on whom this miracle of healing was showed. Now being let go, they came to their company, and showed what the chief of the priests, and the Elders had said unto them. And when they heard it, they lift up their voices with one accord to God, and said▪ O Lord, thou art the God which hast made heaven and earth, the sea, and all things that are in them: Who hast said by the mouth of thy servant David: Why did the Gentiles rage, and the people imagine vain things▪ The kings of the earth stood up, and the princes were gathered together against the Lord, and against his Christ? For they were gathered together in deed, against thy holy son Jesus, whom thou hast anointed: both Herode, & Pontius Pilate, with the nations and peoples of Israel, that they might do whatsoever thine hand and thy counsel had determined before to be done. These are the testimonies out of the Prophets and Apostles that jesus is the Christ, or the anointed Messiah.   

What we are taught by the name of Christ or anointed.  
BY the term of Christ or anointed, is taught that this person came with the commandment of the father, and that the same was ordained of him, that he should erect that Priestly kingdom, by the sceptre of his word & power of his spirit in this life, and should finish it in the life everlasting. For like as anointing whereby at God's commandment Kings, Priests, and prophets were appointed amongst his people, with an outward and visible oil, was a public testimony, that God would govern & efend his people by this person, & also keep & uphold his divine worship, and likewise teach his people: and this person had commandment of this thing, that they might suffer themselves to be governed▪ cleansed, and taught: so the son of God manifested in the flesh, concerning his manhood is anointed, with the holy Ghost without measure (which is the truth of that outward anointing) and so is ordained and given of the father to be the king, priest, and prophet of his Church. First of all therefore the name Messiah, or Christ, serveth for a notable confirmation of our faith, to wit, whilst we understand by anointing, that the son of God hath commandment, in the very same that he is Christ or anointed; by his kingly power to keep us by his everlasting sacrifice to reconcile us to the Father, and to open unto us all the will of the father: to be short not to rest, until he have beautified his Church with glory and everlasting life. joh. 6. verse 27. cap. 10.18. Psalm. 43.6.7. to the Heb. 2. ver. 8.9. Also cap. 5. ver. 4.5 Heb. 1. ver. 9 And forasmuch as the son of God, that same anointed of the Lord, hath his solemn commandment, it is certain, that he will execute it most faithfully.   

Of the fruit or consolation; which the faithful receive thereby.  
THe first fruit is, that our faith hath a certain object or matter to respect, to wit, this same certain person sent, and appointed from the Father with commandment, which now beginneth in us that same spiritual and everlasting kingdom, which is righteousness, peace and joy in the holy Ghost, in the stead of sin, everlasting heaviness and death; and shall finish it afterwards: and seeing that he holdeth under his government and iron sceptre all things created, both his and our enemies, that is, both wicked men and devils, that they hurt not either his glory, or our salvation, but rather that even against their wills, they advance both. Hence peace and joy arise in the hearts of believers, who are citizens of this kingdom. For as it must needs be that all they be made sad, that doubt under what Lord they are in this life, whether under Christ or Satan: so on the contrary it can not be, but all they must be filled with joy, who by the inward testimony of the anointing of faith, and by the outward of holy baptism are assured, that they are under Christ the King of righteousness, and are translated out of the kingdom of darkness into the kingdom of Christ, Coloss. 1. and have the kingdom of the son of GOD even begun in them, as Christ saith, the kingdom of God is in you, or amongst you. The Angel exhorteth us to this joy▪ in the very manifestation of this king. Luk. 2. verse 10.11. Be not afraid: For behold I bring you glad tidings of great joy, that shall be to all the people, to wit that this day a Saviour is borne unto you, in the city of David, which is Christ the Lord. Hence is the same peace and good will in the hearts of believers, of which afterwards that same multitude of heavenly hosts do mention in their song: Glory in the highest heavens to God, peace to the earth, A good will in men. Like as therefore in times past when Solomon by the commandment of God was anointed, there was public joy amongst the people of God: because they knew that God would do them good, and defend them by the hand of a king: so also we when we hear out of the word of God, that our Lord jesus is Christ, that is, that same anointed of the lord, we ought together with the Angels to be filled with an exceeding joy of mind: being surely persuaded that even in this very thing that the heavenly father, hath appointed, and in very deed given his own son Christ, that is anointed to be our king, that he doth openly from heaven declare, that he by this son will become the everlasting restorer and defender of his Church.   

Why Christ was anointed, not only to be king, but also Priest?  
IT followeth that we declare, why he was not only anointed to be a king, but also a Priest. The reason is because the kingdom of Christ was so to be established, that he must satisfy for ever, the righteousness of God; and so this begun peace & promised grace might stay upon a sure and sound foundation. Now the foundation is the everlasting priesthood of Christ, that is, that same gift which not only by commandment, but also by solemn oath, in a wonderful wisdom and mercy, is from the father laid upon this certain person, whereof these are parts. First the prayer of so great a person, most pure and most holy, together with a sacrifice matchable with the sins and wickednesses of all believers. Io. 17. Heb. 7. the other, the showing of himself before the face of the father in the heavens, after this sacrifice is offered up. Hebr. 9 vers. 24. Because it was ordained of God by an oath, and by an unchangeable decree of God, which we may surely trust to, that Christ should show himself (to wit his own body and soul taken into the unity of his person, in which all our sins were punished) without ceasing before the face of the father, that always the efficacy of that Sacrifice once offered up, might flourish and be of force before the father.   

Of the profit that we take by this that Christ was anointed to be a priest.  
THe chief profit is, that I have a certain person, which hath sacrificed for me, and continually maketh intercession for me that the force of his intercession made, & sacrifice offered up in earth, might always be of force in the sight of God, as it is said in the Psalm 110. The Lord hath sworn and will not repent him: Thou art a Priest for ever. Now an everlasting priest is not without an everlasting use and fruit of his priesthood toward his faithful. But we will speak more aswell of the kingdom, as of the Priesthood in the article of sitting at the right hand of God.   

Why also was he anointed to be a Prophet?  
THe reason why he was anointed to be a Prophet, is because that same priestly kingdom, in which everlasting righteousness and peace should flourish, was to be established by the sceptre of his word, that is by the preaching of the Gospel, and in the power of the spirit whereby he was anointed. And truly so was it foretold by Esay, The spirit of the Lord is upon me, because he hath anointed me, that I should preach glad tidings unto the power; he hath sent me, that I should heal the contrite in heart, as our Lord affirmeth in the 4. of Luke that it was fulfilled in him. Therefore he saith unto Pilate, that his kingdom was not of this world, that he came into the world, that he might give testimony unto the truth. I understand Christ therefore, so to be anointed a Prophet that he being sent out of the bosom of his heavenly father, in man's nature, was anointed with the fullness of the holy Ghost, that being full of grace and truth, he might clearly and manifestly set forth unto us that same mystery hid from the beginning, the everlasting will and counsel of God concerning the redemption of mankind. john 1. The only begotten son which is in the bosom of the father, he hath showed it unto us. Furthermore also, that the same Christ may effectually teach us to the end of the world: For which cause he also hath promised his presence by the office of teaching: Behold I am always with you even to the end of the world.   

Of the fruit of Christ's prophetical office.  
THe Lord jesus is anointed with the spirit of prophesy, to this end, that we should by no means doubt of the unchangeable will of the father toward us. Heb. 1. God in times past, at sundry times and in diverse manners, spoke unto our fathers by the Prophets, but in these last times he hath spoken unto us by his son. Further, who dareth to say, how shall I know the will of God towards believers? seeing the son himself to whom the mind, and will of the father is thoroughly known, hath opened the will and promise of the father in the Gospel. The other fruit is now declared, for that it teacheth us effectually to the end of the world, and transformeth us into that, which we are taught of him, 2. to the Corinth. 2. vers. 17.18.   

How far forth those things which are spoken concerning the office of Christ, or of the priestly & prophetical kingdom of Christ, agree with the doctrine of the free covenant.  
But same man will say, that same priestly kingdom, that thou hast said, to be established by that same Messiah or anointed of the Lord, by the sceptre of the word and power of the spirit, is it not that same everlasting covenant or work of salvation that standeth in the free forgiveness of sins and undeserved gift of the holy Ghost and everlasting life? Yes verily. For that same covenant of salvation made with Abraham, was renewed with David and to him was promised, out of his seed an everlasting king, who should be the mediator of this covenant. Psalm 89. And in the first of Luke the Angel saith to Marie, This shall be great, and he shall he called the son of the most high, and the Lord God shall give unto him the seat of David his father, and he shall reign over the house of jacob for ever, and there shall be no end of his kingdom. And a little after Zacharie the father of john baptist, being full of the holy Ghost, prophesied saying, Blessed be the Lord God of Israel, because he hath visited and redeemed his people, and hath lifted up an horn of salvation unto us, in the house of David his servant, as he hath spoken by the mouth of his holy Prophets, which were since the world began, that it should come to pass, that he would save us, from our enemies, and out of the hand of all that hate us: that he should show mercy towards our fathers, and be mindful of his holy covenant, of the oath which he swore unto Abraham our father, that he would give unto us, etc. to the end of the Chapter. Therefore I understand, that by the title of Christ or anointed the office of the mediator of the covenant is expressed, to wit by what way and means the heavenly father leadeth us, to salvation, promised and sworn in the covenant by the hand of the mediator, that is to say, by his merit and virtue. Now the mean is, because the father hath anointed this jesus to be the prophet or teacher, who can inform us of this free covenant of God: to be the Priest, who confirmeth and ratifieth this covenant by his intercession and sacrifice: and to be a king, who maintaineth his covenant made, and enricheth and defendeth his faithful & confederate ones: & so, that in the whole business of salvation, we fly by faith unto Christ, as to him whom the father hath signed, as Christ himself speaketh of himself. joh. 6. And first for that which concerneth the Prophetical office of Christ, I think, that to pertain to the covenant in such sort: to wit, that first of all, men be instructed of the free covenant of salvation, and therefore When in times past God spoke after sundry sorts and ways by the Prophets, now at length he would speak unto us by his son. Heb. 1. to wit, clothed with man's nature: For otherwise the son also spoke by the prophets 1. Pet. 1. We must therefore fully resolve, that the everlasting Son of God, who is in the bosom of the father, was sent a legate unto us, and taking our flesh upon him was anointed with the spirit of wisdom and power, that he might clearly and fully lay open unto us, that same everlasting Counsel of entering into league and covenant with us, & might declare that same good and unchangeable will of God towards us, whereby he hath freely chosen us to himself in the son, and might frame us to true amendment, & to believe the Gospel: yea might also confirm his doctrine by miracles, as by healing the blind, by raising up the dead etc., which neither the devil nor any creature can follow. That he might also adjoin the sacraments as holy signs to the renewed covenant, to wit baptism, and the Lords supper. Moreover, concerning the priestly officie, I think it so to belong to the covenant: that even like as the Prophetical office of Christ, instructeth us of the covenant and of a full reconciliation with God in Christ; so the priestly office goeth further, and offereth up the very price of this reconciliation, to wit a perfect sacrifice with intercession, whereby the mediator of God's righteousness doth perfectly satisfy for our sins, which did let and keep of the covenant, and without the cleansing whereof that same prophetical ambassage from heaven had been taken in vain to entreat of the covenant: seeing neither we can satisfy for our sins ourselves, neither would God deny his own righteousness. Last of all concerning that kingly office, forsomuch as it was not enough for a mediator to have taught us of the covenant, and to have sanctified it by the offering up of his body and blood, unless he likewise should defend & maintain the covenant against the assaults of the enemy, & should through his might build up a people in himself day by day more and more repair & frame the same, being endued with spiritual gifts to everlasting life: therefore the heavenly father would that the same mediator should be the head and giver, both of the conservation of grace gotten, and of an effectual communicating, and maintaining the same. Ephes. 1.23.24.    

His only begotten Son.  

Testimonies out of the Prophets and Apostles.  
FOr he received of God the Father, honour, 
2 Pet. 1.  and glory, when there came such a voice unto him from the excellent glory: This is my beloved son in whom I am well pleased. And this voice we heard when it came from heaven, when we were together with him in the holy mountain: and we have a most sure word of the Prophets, to the which ye do well, that you take heed as unto a light that shineth in a dark place, until the day dawn and the day star arise in your hearts, so that ye first know this, that no prophesy of the scripture is of any private interpretation. For the prophesy came not in old time by the will of man; but holy men of God spoke as they were moved by the holy Ghost. Psalm. 2. I will show out of the decree. The Lord of hosts hath said unto me. Thou art my son, this day have I begotten thee. Ask of me, and I will give the nations for thy possession; the ends of the earth, I say, for the right of thy possession. And a little after. Kiss the son, that he be not angry. And in the end, Blessed are all which trust in him. All these things agree not to David, but to the son who is appointed heir of all things. And to the Heb. 1. He hath spoken unto us by his son, by whom also he hath made the world: who being the brightness of the glory and the engraved form of his person, and bearing up all things by his mighty word etc. And a little after. Unto which of the Angels said he at any time, Thou art my son: This day have I begotten thee etc. And in the same place: And again when he bringeth his first begotten son into the world, he saith: And let all the Angels of God worship him. Psa. 97. ver. 7. Io. 1. We have seen his glory as the glory of the only son of God. & ver. 10. He was in the world, & the world was made by him: but the world knew him not, He came unto his own, & his own received him not: But as many as received him, to them he gave power that they should be made the sons of God, even to them that believe in his name.   

What the meaning of these words is, His only begotten son.  
THe end of these words is, that our faith should be stable, first, that we believe in the true God, when we believe in his only begotten son, who is begotten of the substance of the father, and therefore by nature is very God, as before is showed. Then also, that we be no less undoubtedly persuaded of the wonderful love of God towards us, surmounting the love of all creatures, who hath so loved the world that he hath given his only begotten son, that all that believe in him should not perish, but have everlasting life. Io. 3. And so God not only dealeth with us by promises, and by oath: but also by giving his son, in whom all the promises are yea and Amen.  
To be short, that all things which he hath suffered for our salvation, and whatsoever things follow in the other articles of faith, be esteemed of the worthiness of this person, which is the only begotten son of God. Galat. 4. verse 4.5. Mat. 3. verse 17.   

Why the scripture calleth him the only begotten, seeing all we which believe, are the sons of God.  
THerefore the Scripture calleth him the only begotten son of God, that he may put a necessary difference between Christ and all the faithful. For Christ is called, and indeed is the only begotten son of God, because he is the only everlasting son of the everlasting father, begotten of the substance of the father before all worlds: and therefore is very God in whom we ought to believe. Pro. 8. joh. 1. Now we are called and are the sons of God, not by nature, but by adoption and grace, through which, God hath vouchsafed to adopt us to be his children, whilst he hath made us, through faith engrafted into his son, his true and lively members, who otherwise were the members of Satan, and by nature the sons of wrath. joh. 8. Ephes. 2. But in mean time, that same adoption, and name of the sons of God, is not only an empty title; but when we are in truth members of the son of God, we have by his grace a true communion and fellowship with him, in respect of which he is called the first begotten amongst many brethren. Rom. 8. And surely if the Adoption made of men be not a vain and an empty title, but such an acceptation of another man's child, to be a son, whereby in truth all the right of sons is communicated unto him, as if he were a true and natural son: certainly by that same adoption of God, whereby we are so engrafted into his son, that we are governed & quickened by his spirit, we do not only receive the title, but the full privilege and right of the sons of God. Rom. 8. For he hath given this privilege, dignity, right, and power to all, as many as have received the Lord jesus, that they should be made the sons of God. joh. 1. And in the first Epistle of john the first Chapter. That which we have seen and heard declare we unto you, that ye also may have fellowship with us, and our fellowship or communion is with the father, and with his son jesus Christ. And these things writ I unto you, that your joy may be full. All the faithful therefore have not a mean and common covenant, but a most excellent covenant with God, whilst he will have his confederates, to be in the place of sons, making them members of his only begotten Son, from whom they are never plucked away, and regenerating or rather renueing them through his spirit; so excellent & notable a covenant, I say, in every respect, that we may freely say with the Apostle to the Rom. 8. that he that hath not spared his own son, but hath given him for us all, how can it be, that he should not together with him give us all things? Yea, but this same covenant grounded upon so excellent love of God towards us, is so sure and unmovable, that we may farther say, with the same Apostle, I am persuaded, that neither death; nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature, shallbe able to separate us from the love of God which is in Christ jesus our Lord.    

Our Lord.  

Testimonies out of the Prophets and Apostles.  
THe Lord hath said to my Lord, etc. 
Psalm. 110.  And Matthew 22. verse 42.43. Acts. 2 verse 36. Therefore all the house of Israel know for a surety, that God hath made him both Lord and Christ, this jesus I say, whom ye have crucified. The end and drift of these words is, that being entered into league with so faithful a Lord (who hath redeemed them from the power of darkness, neither with gold nor silver, but with his own blood, making them his own peculiar, and not only he so purchased them, but he protecteth and preserveth them being so purchased, with a special care) they might safely and with assured confidence of mind commit themselves unto him, yea; and yield up themselves to be kept for ever.  
Again they are also admonished, that they are not in their own power, but are bought with a price that both in body and soul which are Gods, they may glorify God. 1. Corinthians 6. And to the end all that are confederate and believe, should willingly suffer themselves to be governed of such a Lord, to wit, by his word and by his spirit, who to the end he might have us under his lordship & government, was appointed of the father head of the Angels, and of all believers.    

conceived by the holy Ghost, borne of the Virgin Marie.  

Testimonies out of the Prophets and Apostles.  
Genes. 3. I will put enmity between thee and the Woman, and between thy seed, and her seed. It shall bruise thy head, and thou shalt bruise his heel. To the Gala. 4. But when the fullness of time was come, God sent forth his son made of a woman, etc.   

That the son of God must take the nature of man of the stock of Abraham.  
GEnes. 22. In thy name shall all the nations of the earth be blessed. Gala. 3. Act 3. in the end, and Luke. the 2.   

That the stock was restrained to the tribe of judah, and here somewhat concerning the time that the Messiah should be given.  
GEnes. 49. The tribe shall not desist from jehudah, nor the Lawgiver from the midst of his feet: until his son come, and obedience of people's be made unto him: fulfilled in the 2. of Luk. ver. 1. Where the whole world is taxed, and therefore now the sceptre was departed from juda, when the tribe of judah was taxed of Augustus, and therefore also Marry together with joseph. And hereunto belong those prophecies, which are to be seen in the 6. of Zacharie, ver. 11. Take therefore silver and gold, that thou mayst make crowns, and put them upon the head of jehoschuhh the son of jehosadac the high Priest: Thou shalt say unto him after this manner, so saith the Lord God of hosts, in saying: Behold a man whose name is a slip, who shall bud forth out of his place, and he shall build the Temple of the Lord of hosts: He I say, shall build a temple to the Lord of hosts, and the same shall bear away comeliness, and shall sit and bear rule upon his seat, and he shall be a priest upon his seat, and the counsel of peace shall be betwixt both. And let there be crowns for every one, for Helen, for Tobiah and jedaiah, & to Hen, the son of Zephaniah for a memorial in the temple of the Lord of hosts: and they that are far of shall come and build in the Temple of the Lord, etc. And Ezechiel the 21. So hath the Lord God of Hosts said: Remove away the Diadem and the crown: This which is now, shall not be that. I will advance the humble, & will throw drown the proud, I will overturn, overturn, overturn it, and it shall be no more until he come whose right it is, and I will give it him. Of the time of the coming of the Messiah, note both these diligently, that he must be borne, when the sceptre should be taken away from jehudah, as hath been showed: and yet notwithstanding whilst the Temple and Priesthood should yet stand: as Daniel saith in the 9 Chapter. After 62. weeks Christ shall be cut off, and there shall be none to help him, and the people of that captain to come, shall scatter that city and that sanctuary.   

Of the place of his birth, touching the flesh; & also of his coming forth from the days of eternity in respect of his divine nature.  
MIchee 5. And thou Bethlehem Euphratah art little to be among the thousands of judah: yet out of thee shall he come forth unto me, that shall be ruler in Israel Whose doings forth have been from the beginning and from everlasting. With what a wonderful providence of God was this prophesy fulfilled: Whilst joseph and Marie by the edict of Augustus, are called into Bethlehem, where she brought forth Christ? See Luk. 2. in the beginning of the chapter, and with what a wonderful providence the wise men were lead unto the place, being helped of Herod and of the Scribes. See the second of Matthew.   

Of the holiness of his conception.  
IEremie 23. Behold the days come, saith the Lord of hosts. And I will raise up a branch to my servant David, and this is his name whereby they shall call him. The Lord of hosts our righteousness. The prophesy is fulfilled. Luke 1. verses 31.22.33.35. Daniel in the 9 Chapter foretold that the holiness of holinesses must be anointed, whereby in very deed he showeth plainly and clearly, that his conception must be holy, and must be the second Temple yet standing. What, that the Prophet Isaiah, and Haggeus foreshowed that it should come to pass, that the glory of the second Temple should be much greater than the glory of the first, it should be everlasting: was it not truly fulfilled in this most pure conception of the Son of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in which by the power of the holy Ghost, that same everlasting word hath personally united the humane nature, and hath begun to dwell in it, as in his own Temple? As also Christ himself nameth his body a Temple. joh. 2. So both the prophecies are fulfilled, not as in a temple of stone, or a figure, whose glory was much less than the glory of salomon's Temple, neither did that Temple continue everlastingly, but after the Messiah was exalted, to wit, that same true Temple was taken away into the father's glory, never after to be builded again. The prophesy of Isaias is plain in the 60. Chapter, verse 13. The glory of Lybanon shall come unto thee, the fir tree, the elm, and the box tree together, to beautify the place of my sanctuary: For I will glorify the place of my feet. And in the same place, I will make thee an eternal glory, etc. The prophesy of Haggai in the second Chapter is more notable: So saith the Lord there. Speak now unto Zerubbabel, the son of Shealtiel, Prince of judah, and to jehosua the son of jehozadak the high Priest, and to the residue of the people saying, who is left among you that saw this house in her fi●st glory, and how do you see it now? Is it not in your eyes in comparison of it, as nothing? Yet now saith the Lord of hosts, strengthen thyself Zerubbabel, etc. And a little after: Thus saith the Lord God of hosts, yet a little while, and I will move the heaven and earth, and the the sea, and the dry land: and I will move all nations, and the desire of all nations shall come, and I will fill this house with glory saith the Lord of hosts. Silver is mine, and gold is mine, saith the Lord of hosts. The glory of this last house shallbe greater than the first, saith the Lord of hosts.   

Of the virgins bringing forth a child.  
isaiah Chapter 7. The Lord shall give you a sign: Behold a virgin shall be with child, and shall bring forth a son, & thou shalt call his name immanuel. Thou hast the fulfilling of it, in the 1. of Matthew verses 22.23. To which add the prophesy of isaiah. Chap. 9 A little child is borne unto us. A son is given unto us, and the government was upon his shoulder, and he shall call his name wonderful, counsellor, the mighty God, father of everlastingness, Prince of peace. Fulfilled in the 2. of Luke. ver. 11.14.   

The meaning of the words: which was conceived by the holy Ghost, borne of the virgin Marie.  
THe meaning is, that the everlasting Son of God of the same substance with the Father, without any putting off, of his divine nature, without any conversion or commixtion, was made that which he first was not, to wit man, which the Scripture interpreteth. He took the seed of Abraham, that is our flesh of the virgin Marie, and his very human soul, and that by the power of the holy Ghost, that he might be like unto his brethren in all things, sin only excepted, joh. 1. And to the Hebr. 2. and the fourth: 1. Tim. 3. Rom. 1.   

The consolation which a faithful man conceiveth by this pure conception.  
WE conceive hereof this consolation: first, that we have an undoubted and true mediator with God, in all things that we have to do with him, as who hath not only the communion of one, but of both natures, to wit divine and human. Again that he is such a Mediator, whose body and soul in the very conception were sanctified: first that he might be a pure and holy sacrifice, through which all our corruption might be cleansed, that it might not be laid unto our charge. Heb. 7. verses 26.27. Rom. 7. verse 20. and the 8. verse 1. Moreover to the end that the efficacy of his fullness, might by little and little sanctify this defiled lump of ours, until he deliver us fully from that same natural corruption, and by the same holy spirit, whereby that substantial word hath sanctified both soul and body, even from the womb, might also reform our souls and bodies in the time appointed of God, according to his own image, Io. 1. verse 16. & the 1. Cor. 15. verse 45.47.48.   

The drift and purpose of this article, and how necessary the true understanding thereof is.  
THis same article concerning the person of christ, which consisteth of two natures, the human & the divine, knit together by a personal union, everlastingly, & yet the proprieties of either being kept everlastingly, containeth the foundation and pillar of the kingly Priesthood of Christ, and consequently of his everlasting priesthood betwixt God and men. For it is man's happiness, to be joined with God, the fountain of all goodness, 1. joh. 1. Contrariwise it is the greatest unhappiness to be separated from God. But man had separated himself by sin from God, and had entered into covenant with the devil. Even like as therefore there was a certain person by whom sin entered into the world, and by sin death, and so became as it were the cause and foundation of falling away from God, & ending into league with the devil: so also must there be a certain person appointed of God, that might be the foundation and cause of reconciliation, and of never breaking that same conjunction with God, the fountain of all happiness. Now this person is the everlasting son of God, with all the proprieties of the divine nature, and very man, with all the proprieties of man's nature. And even like as there must both these natures, true and sound, the proprieties of either being kept in one person of Christ to reconcile man to God, and to strike this covenant: so also to keep this covenant, that according to the promise & oath of God it may be everlasting, both natures must remain for ever sound with their proprieties, unless we will have the covenant, in the very pillar and foundation to be shaken. Therefore Satan hath always gone about, and yet doth by his instruments, either altogether to deny one of the natures, in the Mediator of the covenant, or else utterly to overthrow it. For even like as when the root of a tree is hurt, the branches also whither, and no fruit can be hoped for: even so the doctrine being corrupt, concerning the person of Christ, and the two natures in the same person, together with their distinct proprieties, the doctrine also of the Priestly, and Kingly office of Christ remaineth corrupt, which are, as it were the fruits of the doctrine concerning the person.   

The causes of this foundation, and first, why the mediator must remain very man, and that everlastingly, keeping the proprieties of the humane nature.  
THe end of once taking & never putting off again man's nature, was that God might declare his unchangeable righteousness and wrath against sin, and his mercy towards us. His justice, I say, and his wrath whilst he will not so make his covenant, that he be found unrighteous and a liar, who had truly and righteously pronounced: in what day soever you shall eat of that tree, you shall die the death. And Psal. 5. Thou art not a God that wilt iniquity. Therefore he punished sin, in the flesh of man, yea in the flesh of his only begotten son: that his high and unchangeable righteousness, truth, and wrath against sin, might be manifest to the whole world: His mercy, whilst he punisheth not our sins in ourselves, which notwithstanding he might justly do, but deriveth his wrath upon his only begotten son, that he might in very deed declare his infinite mercy towards us. Therefore wonderfully, and with great wisdom, the righteousness and mercy of God do meet and agree together, or rather that same love towards mankind in Christ jesus. I will speak more largely that the matter may be more evident. God going about to enter into covenant with man, or willing to reconcile man everlastingly unto himself, would yet so show his mercy, that he denied not his righteousness, which is essential unto him, & which he can no more deny, than he can deny himself. Now the severe & exact righteousness of God required that forasmuch as corruption and transgression cleaved in man's nature, that is to say both in our soul and body: so also in the same, that is in the nature of man taken of the son of God, of the same substance, and like in all things unto us (sin only except, which neither belongeth to the substance nor to the properties of man as he was created of God) there should be a satisfaction, and repair. For like as by one man sin hath entered into the world (as the Apostle saith to the Rom. cap. 5.) and by sin death, and so death hath passed upon all men, in as much as all have sinned: and as by the disobedience of one man many are made sinners: so by the obedience of one many are made righteous. Also. If by the sin of that one many are dead, much more the grace of God, and the gift through grace, which is of one man jesus Christ, hath abounded towards many. Wherefore Christ must be very man both in soul & body, who by obedience even to death, and to the death of the cross, might satisfy the unchangeable righteousness of God, who would not punish that in Angels, because men had sinned, but in the very nature of man, therefore the son of God took not Angels, but the seed of Abraham, that is, the very nature of man of the seed of Abraham. Heb. 2.  
Secondly, it behoved the mediator of the everlasting covenant to be brotherly affected towards us, and therefore he must be our very brother in deed, and abide so for ever, with all the proprieties of a very brother in deed, as is plainly taught in the second chap. to the hebrews: He that sanctifieth, and they which are sanctified are all of one. For which cause he was not ashamed to call them brethren, saying, I will declare thy name unto my brethren: in the midst of the Church I will sing praises unto thee. And that we may know, that like as the Son of God was not ashamed, to become once our brother, with brotherly affection, & other very humane properties: so also that he is not now ashamed of us, neither that he hath put off nature or affection, and other very properties of man, and of a brotherly nature, the Scripture saith in the end of the Chapter. Wherefore in all things it behoved him to be made like unto his brethren, that he might be merciful & a faithful high priest in things which were to be done with God, that he might make reconciliation for the sins of the people. For in that he suffered, when he was tempted, he is able to secure them which are tempted. And lest any man should cavil, that Christ after his ascension into heaven begun to be ashamed of us, and to put off the nature of a brother, that is that very nature of man, and the properties thereof: Hear what the spirit of truth saith farther in 4. cap. of the same Epistle. Having therefore an high priest which hath entered into the heavens, even jesus the son of God, let us hold fast our profession. For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. Let us therefore go with confidence (now he set the foundation of confidence to be in this, that we have an high Bishop, who not only hath the nature of God, but also of man, a very brother in deed, having not put of the properties of nature, so that he can have compassion upon us) to the throne of grace, that we may obtain mercy and find grace to help in the time of need.  
Thirdly, God hath confirmed by oath, that the fruit of the loins of David, should reign for ever. Psal. 133. and the 89. It must needs be therefore that Christ this king be of the substance and loins of David: and continue an everlasting king, and very man; not only in name, but in the very substance and properties of a natural fruit sprung from the loins of David, and abiding and reigning world without end, in the throne of God's majesty in the highest heavens. Hebr. 1. Which thing bringeth us exceeding joy in everlasting life, for that we shall behold our nature, in our brother and head Christ, to be adorned with so great glory in all eternity.   

Causes, for which it must needs be, that the mediator of the covenant, be very God, with all the properties of God.  
THe causes for which it is necessary that the mediator be not only very man, but also very God, be these. The chief cause is, because God would declare his infinite love. And this is the meaning of that, So God loved the world (so I say) that he gave his only begotten son, etc. The second cause is next under this: because he had received a commandment of the father, that required an almighty worker (to wit a commandment, by his merit and virtue to save the elect.) Now there is but one Almighty, even God. joh. 10. vers. 18. Out of this same second cause, which properly belongeth to Christ, these ends are derived: The first concerning desert. For therefore must the Mediator be very God, that, that same obedience of Christ, whereby so great a person, which is equal to the father, humbling himself in the nature of man, that the curse might be made in it, might be from the beginning of the world for all eternity to come a matchable price, or rather a price of redemption for the sins of all the elect of the whole world, even that the price might weigh down our sins. Therefore in the 20. of the Acts it is said, That God redeemed his Church with his blood. And in the 9 to the hebrews, Also, grace hath abounded above the fault. This obedience of the Son when it is made a sacrifice for us, it surmounteth all obedience of Angels, and all other creatures.  
The second end is, that seeing he must be a Saviour, no less in virtue then in merit: he must first in himself overcome our sin, the wrath of God and death▪ Now that the weight of the infinite wrath of God in the manhood might stand & overcome, and moreover that he might raise himself from death, it was necessary that he that should suffer, should be very man in such sort, that he might together be infinite, that is the true and everlasting God: that is, that his manhood should be personally & inseparably united to his godhead, of which it should upholden, that our salvation might not by any mean be in danger, seeing it is impossible that that union should be dissolved. For God alone could not die (as one of the ancient fathers have wittily said) neither could man alone overcome death. Therefore to the Romans Ca 1. he saith that he is declared to be the son of God by the power of his resurrection. Moreover by his power, it behoved him also to overcome sin and death in us (joh. 5.) to wit by giving faith, whereby that merit might be applied unto us, and the holy Ghost through, whom he might restore in us the image of God, and quicken us everlastingly, and also maintain that salvation so gotten: Now forasmuch as all these things are of nature belonging to him who is almighty, it was necessary that he by nature should be God almighty. For who could have performed that, but he through whom man in the beginning was made after the image of God? Coloss. 1.3. who could have given the holy Ghost which is God, but he which is God himself? who could have restored everlasting life, but that same word, the son of God, in whom life is from the beginning? Io. 1. Finally forasmuch as God hath said, I am the Lord, & besides me there is no saviour it was necessary that our saviour Christ, which by the decree of God was appointed, to obtain and bestow salvation, should be very God, with all the properties of the Godhead, omnipotency, eternity, infinite majesty and glory, without which he could neither be a Saviour, nor abide for ever.   

Why those same two natures must be united in the Mediator.  
THat the foundation of that same covenant of grace, or rather of that conjunction betwixt God and us might be firm, GOD would have these two natures in Christ to be knit together after a wonderful manner, to wit, by the union of persons. Now when we say that the divine and humane nature of Christ are personally knit together, we understand that the son who is God, hath taken man's nature into the unity of his person, and so God is manifested in the flesh, and made man, but in the person of the son, and so as the proprieties of both natures remain safe, aswell that the salvation of men might be obtained by that mean, that he had appointed: as also that it might be maintained and continued for ever. For salvation could not have been obtained, unless man's nature, and the nature of God had been knit together in a personal union: First, because it had not been the blood of the Son of God, that was to be shed: and so it had not been a sacrifice worthy enough, for the sins of the whole world. Moreover, the humanity could not have been able to sustain the wrath of God, neither have abolished the sins that were laid upon it, unless the divinity had been coupled unto it, into the unity of the person, by a most firm and altogether unlooseable knot: both which, that same man Christ by the power of his divinity, being personally knit unto him, hath performed. Acts 20. Philip. 2. Hebr. 19.14. Coloss. 1. vers. 14.15. And much less also might salvation now obtained be maintained, unless they were knit together, and might so remain for ever. For even like as it was required for the entry to that priesthood, and for the providing of full satisfaction, that there should be the body and soul of the son of God, in which there might be satisfaction: so also that the priesthood might be everlasting, and an everlasting intercession be made for us, it must be, that that same human nature be properly belonging to the son of God, which he must show before the face of the father in heaven, in which, as our sins are once cleansed, so it might be the pledge of our reconciliation for ever. Psal. 110.1. and the 4. Matth. 22. verse 44. Moreover that same man Christ, could not by his virtue and power be a saviour, unless also he had the divine nature joined unto him, into the unity of person, from which, together as also from the father proceedeth the holy ghost, who bringeth us into the possession of Christ, engraffeth us into Christ, and begetteth us again into everlasting life. 1. Cor. 15. verse 21.45. Rom. 8. verse 8.9. And surely as they can not any more fall from everlasting life, which are truly once engrafted into Christ by the holy Ghost: so that very word, the everlasting Son of God, of the substance of the Father, to wit, that same very fountain of life, in which life was from the beginning, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  john 1. taken in the nature of man to endure everlastingly, must dwell bodily, that is to say, personally. For seeing that same high majesty of God, was most far separated from our wretched condition, and yet notwithstanding, he had appointed for his infinite love toward us most wretched castaways, through grace to join his divinity, which is the fountain of all happiness, to the end it might endure for ever, it was needful, that he should also join our human nature taken out of the lump of mankind unto his divinity by a personal union. Col. 1. verse 9.10. Otherwise we should not have had nearness enough, nor sufficient steadfast kindred (as it were) with God, which might assure our faith, that God doth truly dwell with us, & that Christ is, and everlastingly should be, Immanuel, that is, God with us. Isai. 7. Mat. 1.   

What the personal union is, and wherefore it is that the properties of both natures must remain whole and sound in it.  
THe personal union, is the knitting together of two natures in Christ, to wit, of the divine and human: in which, admit that the one be and remain the maker, and without beginning: and the other be and remain created, and therefore have a beginning: one be of the same substance together with the Father; the other be of the same substance with us: one be almighty, because it is God; the other be not almighty because the creature is not the creator, neither are there two almighty ones, but one almighty one: one be and remain infinite, but the other be not infinite but finite, having a finite head, arms, feet, etc. Admit (I say) that these natures are most diverse, and remain everlastingly distinguished in their properties (for as much as the creator will everlastingly remain distinct from all creatures, yea from that same lump which it hath taken) yet notwithstanding, they are so coupled together, that they make one Individuum, to wit, Christ. All this may be seen by the conception, in which that same personal union was once perfectly made, neither was it ever afterwards otherwise made. joh. 1.3. cap. 14. Hebr. 2.16. Seeing therefore that the covenant of salvation, between God and men, is everlasting, it must needs be concluded that in the person of Christ as in the foundation, these two natures are so everlastingly united together, that in mean season the truth of either nature, remain for ever with their properties, and that neither be swallowed up of the other, unless we would have the covenant to be weakened and plucked up from the very foundations. For even like as for the entering into the covenant and reconciliation with God, that both those natures in the mediator, must be true and sound, keeping their properties: so also forasmuch as the covenant & conjunction must endure in all everlastingness, that this same our true and very flesh and bones may enjoy the same happiness, & that after our resurrection, Philip. 3. it behoveth also that in the foundation, to wit in the mediator, upon whom the office of saving us, is everlastingly laid, there remain for ever the same whole humane nature both soul and body, flesh and bones. For the nature of any one being overthrown, or the properties thereof denied, the covenant itself falleth, that is, it can neither be entered into, nor be preserved, as before is showed    

Suffered under Pontius Pilate.  

Testimonies out of the Prophet's Apostles, whereby it is showed, that Christ must not die by tumult: but must suffer under a judge: and that when a strange magistrate should exercise judgement.  

Isai. 53.  HE was reckoned amongst the wicked. Therefore, be must not perish by tumult, but must be judged or reputed amongst the wicked. Whereto also that belongeth: He was wounded for our iniquities, & smitten for our wickednesses. The chastisement of our peace was upon him, and in his stripes we were healed. And in the same place, He was taken away by judgement: Therefore he must come into judgement. With these Prophetical sayings, agreeth truly that Prophetical explication of Christ, which is extant in the 18. of Luke. Behold we go up to Jerusalem, and all things shallbe fulfilled that are written by the Prophets concerning the son of man. He shallbe delivered up to the nations, and shallbe mocked, and evil entreated of them. And after they shall have whipped him, they shall kill him, and the third day he shall rise again. And Luke the 24. To those that went to Emaus, he saith, O fools and slow of heart to believe all things, which the Prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? And beginning from Moses and all the Prophets; he interpreted in all the scripture, those things which were concerning him. Acts 4. They gathered themselves truly together against thy holy son jesus whom thou anointedst. Herode also and Pontius Pilate with the nations & people of Israel, to do whatsoever thy hand and Counsel had first determined should be done. Now that he must suffer, when a strange magistrate executed judgement (the which thing the very mention of Pontius Pilate showeth) these Prophecies witness: Genes. 49. The prophesy of the Patriarch jacob. The sceptre shall not departed from judah till Schiloh come, is thoroughly fulfilled when the sceptre was translated from judah, and when Pilate in the name of Caesar executed judgement. And the prophesy of Zachary in the 6. cap. that a branch shall build a Temple, the glory whereof should become greater, than the glory of the first Temple. And then must altogether be fulfilled, as Ezechiel also in the 21. Cap. & the 26. ver. hath plainly prophesied, when the golden crowns should be taken from the heads of the Kings of judah. But when Pilate was precedent, the jews acknowledge that they have no other king but Caesar: and so they profess that the crown was taken from the heads of the Kings of judah: therefore now the time was come, that they should destroy the temple of the body of Christ, and that that same branch should re-edify it again, or that he should raise it up the 3. day. The glory of which temple (namely of the body of Christ raised up from the dead, in which the Deity dwelleth bodily) doth surpass at this day, and shall do everlastingly, the glory of the first temple, according to the prophesy of Haggai in the second Chap.   

Why Christ must be condemned by a judge before the judgement seat?  
THou must look upon God himself the judge exercising judgement by the mouth of Pilate. Christ is set before the tribunal seat of GOD here in earth, laden with thine and mine wickednesses ready to receive the sentence of the judgement of GOD, and to bear the pain of condemnation. For seeing that we must have been set before the tribunal seat of the heavenly judge, and there be condemned▪ it behoved Christ for as much as he translated all our guiltiness from us to himself, to be set in our person, as a wicked person, before the tribunal seat, and to be condemned by God, exercising judgement by Pilate, thinking nothing less. Now the end of this is, that all our sins being condemned at once of God himself, exercising a righteous judgement, and being punished in his son, with the greatest rigour of righteousness: we might not be farther called into judgement for them, before God's judgement seat, and much less be condemned for them. The scripture teacheth us that our minds are to be lifted up to God himself the precedent or judge of this most heavy sentence, that we might have sure consolation, that we (if we believe in Christ) are fully exempt from the judgement of God. And that thing doth that horror of Christ declare, when he crieth: Let this cup pass from me, etc. because he knew that he must appear before the judgement seat of God, & must drink of that cup of condemnation for us. isaiah 5.3. God would by weakening him bruise him, and tread him under. To the Romans 8. For that which was impossible to the law, inasmuch as it was weak because of the flesh, this did God, sending his son, in the similitude of sinful flesh, and for sin condemned sin in the flesh. And again in the same place. God spared not his own son, but gave him for us all. And 2. Cor. 5. Him who knew no sin, God and made sin for us, that we might be made the righteousness of God in him. God made Christ sin, that is to say a sacrifice for sin: Lo, God made him: And Act. 4 28.   

Why Christ by the mouth of the judge was condemned as an evil doer, and by the same judges mouth, was pronounced innocent.  
BOth these make for a notable confirmation of our faith. For in that he is condemned and accounted amongst the wicked, our heavenly father doth witness unto us, that he doth bear our person, and in the same is made guilty of the father, for us, to the end that he taking that condemnaon upon himself that lay upon our heads, he might deliver us from it. Again, whilst he is declared innocent by the same judges mouth, by which he was condemned, the father witnesseth by the mouth of the judge that he suffered not for his own faults, but for ours. joh. 8. verse 21.24. For the father would not that his son should suffer in vain: but either for his own, or for others sins, to wit for ours. But he suffered not for his own which were none, by the testimony of the judge himself, and by the testimony of the Prophets: Psal. 69 he paid that which he took not: and Esay 53. Why therefore do we distrust, seeing Christ suffered not in his own sins, but in ours?    

Crucified.  

Testimonies out of the Prophets and Apostles.  
CHrist saith in the 3. of john out of the 21. of Numbers, As Moses lifted up the serpent in the wilderness, so must the son of man be lifted up, that all that believe in him, perish not, but may have life everlasting. For so God loved the world, that he gave his only begotten son, etc. And john 12. Now is the judgement of this world, and the Prince of this world shall be cast forth. And if I shall be lift up from the earth, I will draw all unto myself. Now he spoke this (saith the Evangelist) signifying what death he should die. And in the 3. of the Act. vers. 18. Gala. 3. wherein that same divine sentence is cited out of the 21. chap. of Deut. Christ hath redeemed us from the curse of the law, whilst he is made the curse for us. For it is written, Cursed is every one that hangeth upon the tree, that the blessing of Abraham in the nations, might appear in jesus Christ. Mark. 15. They crusified also with him two thieves, one at his right hand, another at his left. And that scripture was fulfilled which saith, and he was numbered with the wicked. 1. Pet. 3. out of Esay 52. he that did no sin, neither was any guile found in his mouth. And a little after, Who bear our sins in his own body upon the tree, etc. 1. Pet. 1. ver. 10.11.   

Why Christ must rather be crucified then suffer any other kind of death.  
THe death of the cross was accursed of God. Gal. 3. Therefore God pronounced the sentence of a curse, by pilate's mouth against Christ. The end is, that he might take away our curse and the blessing promised to Abraham might come unto us. When God said in the law, Cursed is he that hangeth upon tree, he knew, that his son should be hanged upon the tree, Therefore Christ suffered not this kind of punishment at adventure, or by the only will of the jews, but by the singular providence and counsel of God. Acts 2. For seeing that an execrable and cursed kind of death was due to our wickednesses, & horrible offences, and this same death of the cross was accursed, not only by men's judgement, but by Gods own sentence: Deut. 21. It must needs be that Christ our pledge, must undergo this kind of death, that by satisfying, he might free us from the curse. So Paul admonisheth us, that Christ had taken away our curse, that he might communicate his blessing unto us, whilst he was hanged upon the tree. Gala. 3 Wherefore we more clearly understand by the cross, as the sign of curse, that the burden of the crusse, wherewith we were oppressed, was laid upon him, which we could not understand by any other kind of death.   

That Christ was truly and in deed made a curse for us, neither yet for all that, is there any contumely or reproach offered unto him by us, for so saying.  
CHrist was truly and not seignedlie made a curse for us, as the holy ghost speaketh. Gala. 3 And that very thing the Apostle proveth by that voice of God: Cursed is every one that hangeth on tree. And verily, God did not only know, what manner of death his son should die, when he spoke that, but also the death of the cross, which he pronounceth there accursed, was determined and decreed even then, to the son. For in that consisteth all our hope, in that appeareth the infinite love of God, that our God hath powered forth, truly and not feignedly, all his wrath upon Christ his son, that he hath cursed, truly and in deed without any figure, that he might truly receive us into favour, so that indeed, unless Christ had also been God, he had remained in that curse for ever, whereby it passed from us. For otherwise, if the wrath of God had been feigned: then also had the obedience of the son been feigned, and also the hope of glory which we look for, in vain. Neither is it to be feared, that by this means any reproach is offered to the son of God: For here Christ is to be considered in these qualities which he hath not in himself, but by imputation in respect of the office of a mediator, which condition he willingly took upon him, that we again being justified by faith, might be his brethren, and heirs together with him of the same kingdom. For we believe, that he did truly bear the curse of an other, laid upon him, by doing whereof he both yielded high obedience to God his father; and also by overcoming that curse which he took upon him, manifested his divine power.    

Dead.  

Testimonies out of the Prophets and Apostles.  
IT came to pass neither by chance nor at adventure that Christ died, but so it was foretold of God: Genesis 3. The seed of the woman shall bruise the serpent's head, and thou shalt bite his heel. To this agreeth the place of the Hebrews chapter 2. For as much then as children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death, him that had the power of death, that is the devil. The sacrifices of the old Testament for sin, were shadows, of the sacrifice to come, of which thing it is so written in the 10. to the Hebrews, and also the prophesy out of the 40. Psalm is expounded. The law obtaining a shadow of good things to come, and not the very image of things, can never with these sacrifices which they offer year by year continually, sanctify the comers unto it. And a little after: Wherefore entering into world he saith, (Psalm 41.) sacrifice and offering thou wouldst not: but a body hast thou ordained me.  offerings and sacrifice for sin thou hast not allowed. Then said I, Lo I am present (In the beginning of the book it is writien of me) that I should do thy will, O GOD (which he so expoundeth there of the voluntary death of Christ) through the which will we are sanctified by the offering up of the body of jesus Christ once made for all.  
The sacrifice of Abel, was acceptable to God, and in the sacrifice of Noah it is said that God smelled a sweet smelling savour. Genesis 9 And why? because they were figures of the sacrifice of the Messiah. To which place of the 9 of Gene. Paul had regard in the 5. to the Ephesians, when he saith, Christ gave himself for us an oblation and offering to God, of a sweet smelling savour: The paschal lamb contained a manifest and as it were a visible prophesy of the death of Christ, as john the Evangelists teacheth in the 19 Chapter, that that prophesy was fulfilled by the wonderful providence of God, There shall not a bone of his be broken. Which albeit it was spoken of the bones of the paschal lamb, Exodus 12. yet notwithstanding he saith that it was truly fulfilled in the death of Christ, saying, that when he was dead, his legs were not broken, as were the thieves. Where also john teacheth that an other prophesy which is written in the 12. of Zacharie was fulfilled, They shall see whom they have pierced, when one of the soldiers, had pierced Christ's side, and by and by there issued out water and blood. Of the passover also, thou hast in the 1. Cor. 5. Our passover is sacrificed for us, even Christ. Also that same daily sacrifice, did set before our eyes, the sacrifice of Christ to come. Every day morning and Evening a lamb was offered up. Hitherto belong those same places. john 1. verse. 36 and the 1. Pet. vers. 19 isaiah 5.3. He was cut of, from the land of the living, For the transgression of my people, he was wounded. To this agreeth that of the 9 of Daniel, The Messiah shall be cut off, and this must be fulfilled before jerusalem be destroyed. Again, isaiah 5.3. When he shall have laid down his soul for a sacrifice for sin, he shall see a seed that shall prolong his days. And by the knowledge of himself my righteous servant shall justify many, and he himself shall bear their iniquities. Zacharie 9 Thou also shalt be saved by the blood of thy covenant. I have sent out thy bond ones, out of the cistern wherein there is no water.  
Christ the head of all the Prophets foreshoweth his death in the 12. of john: Verily, verily I say unto you, except a grain of corn falling into the earth be dead, it remaineth alone: but if it be dead it bringeth much fruit. And in the 10. chapter 15.16.17.18. verses. And Matth 20.28. See also a wonderful prophesy by the mouth of Caiphas. Io. 11. vers. 49.50.51.52. 1. Cor. 15. I have delivered unto you first of all that which I received: to wit, that Christ died for our sins according to the scriptures. David in the 114. Psalm prophesieth of the stone refused by the builders, & Christ teacheth that that prophesy had an accomplishment in his death, Matth. 21. in that parable of the son, the heir of the vinyeard, slain of those same husbandmen of the vinyeard. verses 38.39. For so he saith, have ye not read in the scriptures, The stone which the builders rejected, the same is made the chief corner stone? This is done of the Lord, and it is wonderful in our eyes, etc. And when the chief of the Priests and Pharisees had heard his parables, they kneewe those things to be spoken concerning them. Hereunto belongeth that same excellent power which showed itself in the 4. of the Acts, of that reicted stone (by death.) When they had placed them meaning the Apostles in the midst of them: By what power, or in whose name do you this? Then Peter full of the holy Ghost saith unto them: O ye chief of the people, and elders of Israel, forasmuch as the question is this day, of the benefit bestowed upon the sick man, to wit how this man is saved; be it known unto you all, and to all the people: that through the name of jesus Christ of Nazareth, whom you have crucified, whom GOD hath raised up from death, by this I say, doth this man stand whole and sound in your sight. This is that stone that was esteemed as nothing of you builders, which is made the chief corner stone. Neither is there salvation in any other. And a little after, They seeing him stand with those that were healed, they could say nothing against it.   

Why Christ died.  
THE end of Christ's death, was to satisfy the righteousness and wrath of God for our sins, and so by dying to destroy and abolish sin, in which all the power of sathan consisted. For in as much as sin by the just judgement of God raged upon mankind, his wrath was appeased, and satisfied for sin, and all power taken from it, that it might not reign in the believers. 1. joh. 3. To this end was the son of God manifested, that he might dissolve the works of the Devil: both which the Apostle plainly joineth together 2. Cor. 5.15. and Rom. 5.18.21. and Rom. 6.7.8. 2 Tim. 1.10.   

Of the fruits, whereof we are made partakers by the death of Christ.  
THE first fruit is, that the obedience of Christ is our righteousness before God. For in the death of Christ faith specially looketh upon that same voluntary, and special obedience of the son, whereby he was made obedient to the father, even to the death, and to the death of the cross: Philip. 2.8. Hebr. 5.8. And therefore even as by the disobedience of one man, many were made sinners, so by the obedience of one righteous, many are made righteous. Rom. 5. And because by his death he justifieth us from our sins, through which the devil got the power of death, the scripture saith that the son of God through death abolished him, that had the power of death, that is the devil, & set free, as many as through the fear of death through all their life were subject to bondage. Heb. 2. Therefore in this article, there is contained this promise, which I take by faith, that Christ died for my sins, the just for the unjust, that I clothed through faith with this obedience, might be esteemed righteous before God. And surely when isaiah in the 53. chap. had largely set forth that same willing obedience of the death of Christ, as a lamb not opening his mouth, after wards he expressly setteth forth in the same being laid hold on by faith, our justification in these words: My righteous servant by his knowledge shall justify many, because he shall bear their sins. Certainly it must needs be, that the voluntary passion and death of the son of God be an excellent thing, seeing that there are not so many & so evident prophecies of any thing, as of that, so that there was no day passed, but the same in a figure, as in a visible prophesy, to wit, in that continual sacrifice morning and evening, was set before the eyes; and seeing without the shedding of blood there could be no remission, it must of necessity be a most precious thing; and seeing S. Peter saith, that the Prophets have inquired and searched, when or what time, that same forewitnes, which was that same spirit of Christ in them, should declare the sufferings that should come unto Christ, and the glory that should follow. 1. Pet. 1.11.19.20. Now the worthiness of this obedience even to the death, hangeth upon the worthiness of the person, for that so great a person, to wit, as the son of God, who was in the form of God, was made so far forth obedient in his humane nature, that he refused not to undergo that same cursed death upon the cross. By these it is plain that this is the first fruit of the death of Christ, that he might be our righteousness before God, and unless that thing be undoubtedly determined of us, we do not worthily enough esteem the precious death of the son of God.   

Of the second fruit of the death of Christ.  
THe second fruit is the mortifying, or killing of sin. For he hath not only through his death satisfied the judgement of God for sin, but also hath broken the power of the infection of it, which by the just judgement of God it had over us. This I open thus: in that Christ died, he died once, and that for sin. And that he died for sin, I understand thus, that he not only satisfied for it, by his death: but also so broke the power of sin, which was altogether & wholly comprehended in the just judgement of God, by making a perfect satisfaction, that now it cannot any longer, as before, creep & rage's in the body of Christ, which is the church, but must by little and little decay. Heb. 9.14. 2. Tim. 1. ver. 10. For even as when the heart of a man hath received a deadly wound, he is as one for dead, because he cannot escape death: even so sin hath received a deadly wound in Christ, so as we are said to be dead in Christ. Rom 6. And so the Lord speaketh in Hosee the Prophet cap. 13. I will redeem them from the power of hell, o death, I will be thy death, saith he, even I jehovah will be thy death, O death; Therefore Christ who is God, or jehovah manifest in the flesh, by hearing & overcoming death, was the death of death & sin, that is to say, by satisfying for sin, that it should not be laid to our charge, and by breaking the force of sin, (which is the sting of death) that is the power of infection, which the just wrath of God had gotten over us, to wit the wrath of God being appeased. 1. Corinthians 15. Therefore john saith, The son of God was manifested to this end, to dissolve the works of the devil. Therefore the son of God, which is the true jehovah, jere. 23. died, not only that he might satisfy for sin: but also that by satissatisfying, he might destroy sin as the work of the devil. For in satisfying he both took away the curse, and also that might & strength of growing further from sin, all which was contained in the just judgement of God, to which he fully satisfied: and this favour he also obtained for us, that he by his spirit might kill sin in us, who grew up together by one spirit into one body together with him. 1. Corinthians. 12.    

And was buried.  

Testimonies out of the Prophets and Apostles.  
isaiah 53. And he gave his burial, with the wicked, and with the rich in his death: albeit he had committed no iniquity, neither was there deceit in his mouth. This prophesy was fulfilled, joh. 19 verses 38.39.40. where the Lord is buried by joseph of Arimathea. The figure of jonas is applied also to this by the Lord himself. Mat. 12. verse 39.40. And in the 13. of Mark, when jesus was at Bethania, in the house of Simon the leper, when he was set down a woman came having an alabaster box of Spikenard very costly, and breaking the box, she powered it on his head. Now many disdained and were offended amongst themselves saying, to what end is this waist of the ointment? For this might have been sold for more, than three hundred pence, and given to the poor; and they raged against her: But jesus said, let her alone: why trouble you her, she hath wrought a good work on me. For the poor you shall have always with you, & when you will you may do them good, but me you shall not have. She hath done that she could. For she came afore hand to anoint my body to the burying. These things hath Mark. Where we see that the holy ghost by a secret instinct through that woman, hath in that same visible ointment, set before the eyes of all, as it were a visible prophesy of the death and burial of Christ.   

To what end the burial of Christ tendeth: and which are the fruits of it.  
BVrial is a part of the humiliation of Christ. For it is the proceeding of his death. The first fruit therefore of this article is the confirmation of our faith, that we doubt not, Christ being dead in deed and buried for us, that he was so far forth humbled, that neither death nor burial can hurt us, forasmuch as the wrath of the father is truly and and indeed pacified. For even like as jonah, who was a figure of Christ, being once cast into the sea, the storm ceased, and a great calm followed: even so Christ foretold that he should be cut of from the number of those that lived, and should be placed in the heart of the earth, that he might reconcile the father unto us, being angry for our sins. Which thing forasmuch as Christ the mediator of the covenant, hath in deed fulfilled, as is contained in this article, we do worthily believe it. And this in deed is the first fruit of Christ his burial. The second: This article also maketh to repentance and amendment of life. For like as Christ dead by sin, resteth in the grave: so we by the virtue of that communion, which we have with Christ dead and buried, we ought altogether to esteem our old man by the power of faith, and by the testimony of Baptism, to be buried together with Christ, that true rest being restored to our consciences, we may rest from our works, that is from our sins, and so begin here that everlasting Sabbaoth until by the virtue of Christ, it be fully accomplished in us. So Paul when he said in the 6. to the Romans, that we are baptized into the death of Christ, he by and by addeth, that we are also buried with Christ by baptism into death: to wit, that he might express, that by the virtue of that communion we have with Christ, it is brought to pass, in a continual course and proceeding that we mortify our old man. And besides these principal ends and fruits whereof we have spoken, this is also to be added, that burial is an evident sign, that Christ was dead in deed. Upon his death depended satisfaction for sins, and therefore it behoved that to be most certain, and no place to be left of doubting. Now all doubting of his death is taken away, when he was buried as other dead men are, and that according to the scriptures. isaiah. 53. vers. 9 Notwithstanding the principal and proper ends, are those we have before mentioned.    

He descended into hell.  

Testmonies out of the Prophets and Apostles.  
SAint Peter citeth the 16 Psalm in the second of the Acts, of Christ his descending into hell, saying: This man being delivered by the determinate counsel and foreknowledge of God, after you had taken with wicked hands, you have crucified and slain, whom God hath raised up, losing the sorrows of death, because it was impossible that he should be holden of it. For David saith concerning him, I beheld the Lord always before me: For he is at my right hand that I should not be shaken. Therefore did my heart receive comfort, and my tongue rejoiced, and so my flesh doth rest in hope. Because thou shalt not leave my soul in hell, nor suffer thine holy one to see corruption. Thou hast made the ways of life known unto me, and thou shalt replenish me with gladness in thy sight.   

Of the false understanding of this article, where also is entreated of Lymbus, and of the first beginning of the error thereof.  
THat it followeth in the Creed that Christ descended into hell, shall we say that it hath hath this sense: that Christ descended into Lymbus, in which place there is neither joy nor sorrow, that he might deliver the fathers from thence; or else that he descended into the place of the damned? No, not so. For first it is evident, that the fathers also before the death of Christ had joy and comfort, as it appeareth Luk. 16. in Abraham and Lazarus. Besides that the word Hell is not taken for Lymbus in any place of the scripture. Now the beginning of the error concerning Lymbus, is that many thought and yet do think, that sins were not forgiven before that Christ suffered. And the passion of Christ had his effect and power from everlasting. For Christ yesterday and to day, for ever and the same world without end. Hebr. 13.8. And Paul to the Romans 4. defineth justification by David: Blessed are they whose iniquities are forgiven. Therefore in the time of David, before Christ had suffered, sins were forgiven by confidence and trust in that sacrifice of Christ to come. And in the same Chapter he saith, that we obtain happiness and remission of sins by no other means, than whereby Abraham obtained it who is the father of all believers. So Math. 8. Many shall come from the East and from the West, and shall sit with Abraham, Isaac, and jacob, in the kingdom of Heaven. Seeing therefore that this same error prevaileth against the Scripture, that the Fathers had not remission of sins before Christ suffered, from thence sprang this other error concerning Lymbus. For it was too hard to thrust the fathers down into hell: because as they confess, there is no redemption out of hell: & to place them in everlasting felicity, they dust not: because Christ having not yet suffered, they thought their sins were not yet forgiven. They found out therefore a middle place, in which there was neither felicity nor sorrow, which in the schools they called Lymbus, as if they should say the porch of hell. And so the devil endeavoured to darken the greatness of the efficacy of Christ's sacrifice, whiles he denied that the Fathers had remission of sins in the old Testament by faith in the sacrifice to come: and therefore he devised unto them Lymbus: even like as he feigned Purgatory for those faithful ones, who were dead after the suffering of Christ. That to the same end also the power of cleansing from sins might be withdrawn from the passion of Christ, against the manifest word of God. I. john. 1.7.  
2. Neither is it to be suffered in any case, that we say that Christ descended into hell, that is to the place of the damned, that there he should overcome death, and the devil for us, or that he should suffer any new torments, for that he both overcame Satan, by his death, and after death suffered no more sorrows by which he should deliver us from the power of Satan, the Epistle to the hebrews doth witness chapter 2. That he might by death abolish him which had the power of death that is the devil, & might set as many free as by the fear of death through all their life were subject unto bondage, Also to the Coloss. 2.14.15. And Luke the Evangelist witnesseth that he delivered up his spirit to the keeping of his father. Neither can it fitly be taken of the showing forth of the victory of Christ in hell, for that belongeth to that exaltation which at length he began in his resurrection: now the descending of Christ into hell pertaineth to his humiliation, as Peter expressly in the second of the Acts teacheth by David. These things many of the ancient father's more diligently weighing, thought that hell was to be taken here simply for the grave. But if it had been no other thing, it had not been needful that the same should be repeated in the articles more darkly, that before now was spoken more clearly.   

Of the true meaning of this article, He descended into hell.  
THere is no doubt but that the descending of Christ into hell, is the lowest and extremest degree of Christ's humiliation, whereby he hath humbled himself for us, and as it were put off his glory, making himself of no reputation. Acts 2. Now we must see what manner of humiliation that is, by the things that are signified by his descension into hell. The significations are these; hell signifieth the grave, secondly by translation, the place of the damned, thirdly extreme sorrows. Psalm. 18 1. Sam. 2. four it is taken for the condition, which is in burial and which followeth the same; or else for that same full state of extreme ignominy, to wit, whiles they that are buried, lie oppressed and as it were swallowed up of death, Isaias 14.11.15.16.17. Of the first signification we have said, why the descension into hell must not be taken simply for burial in this place. The other signification also to wit, the descension to the place of the damned, we have showed not to agree to this article. There remaineth two significations, to wit, the sorrows of mind and that same state or condition, which followeth those sorrows and burying itself. In the first signification Christ in his whole passion, not only in his body, but in his soul especially felt those same horrible anguishes which Peter calleth the sorrows of death, Acts 2. In the very entrance of this most fearful bottomless pit the voice of Christ doth witness this very thing, Matth. 26. My soul is heavy unto death: in the proceeding into the same bottomless gulf, the drops of blood do also witness a greater anguish of the mind, which fell from his face upon the earth, Luke 22. And from the very bottom of this gulf proceeded that voice of Christ witnessing his extreme torments: O God my God, why hast thou forsaken me? Matth. 27. In very deed because we have not only sinned in body but principally also in soul and deserved the wrath of God: it behoved our pledge Christ, before that righteous tribunal seat of God to feel the wrath of God not only in body, but also in soul, and to appease it, that he might be the redeemer not only of the body, but also of the soul. 1. Cor. 6.20. Of which matter there is a notable place to the hebrews Cap. 5. vers. 7. Who (that is to say Christ) in the days of his flesh did offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was also heard in that which he feared, and though he were the son, yet learned he obedience by the things which he suffered, and being consecrated was made the author of eternal salvation unto all them that obey: where also this is to be observed, that the willing obedience of Christ is seen in that same descending of Christ. And therefore Saint Peter also 1. Epistle cap. 2 calleth Christ the Pastor of souls. Now although that Christ in his passion did only feel these sorrows of hell for a time, yet notwithstanding this same humiliation of the son of God, into those same extreme sorrows of hell enduring only for a time, is equal with those everlasting pains, which in sinning against the eternal God, we have deserved: seeing that same person God is everlasting who hath so humbled itself in his humane nature, that it felt the sorrows of hell. Which also is the cause why those same sorrows in Christ, could but last only for a time, under which the ungodly lie overwhelmed for ever. Neither is there any cause why any man should think, that these things which are attributed unto him of the Evangelists, to wit, heaviness, fear, and to conclude, sorrow, all which do spring of infirmity, to be unmeet for the person of Christ. First for because Christ not for his own, but for our cause took these things upon him of his own accord, and therefore they withdraw nothing from his power and strength. Moreover this infirmity of Christ was pure and free from all sin, aswell because he continued in true obedience, so that he suffered such great torments without any blasphemy against God, as also because he left not off, to have hope in God, admit he were vexed above measure, when he ceased not to call him his God, of whom he crieth out that he was forsaken. hebrews. 5. verses 7.8.9. This signification which is the third in order, to wit, of the sorrows of the mind springing from the curse, doth contain a profitable and necessary doctrine agreeable with the holy Scripture, and this signification were sufficient for the expounding of this article, saving that two points do let, both that in the death of Christ which was accursed those same sorrows springing from the feeling of the curse are comprehended, and that same article of burying is adjoined. The later signification therefore of hell, is that same condition which is in burial and which followeth the same, that is to say, whiles they which are buried, lie oppressed and as it were swallowed up of death. And therefore David saith, Who shall confess thee in the grave? Psa. 49.15.16 isaiah 14.11.15.16.17. Christ also would humble himself even unto this same very state, that he might lie until the third day as jonah in the belly of the whale, swallowed, and as it were overcome of death. For so the Scripture speaketh of jonah, the figure of Christ praying out of the belly of the fish. Chapter 2. verse 2. In my affliction I have called upon the Lord, and he hath heard me, from the belly of hell have I called upon thee, and thou hast heard my voice. And in the fourth verse, But I have said I am cast away from thy sight, yet I will look towards the temple of thy holiness. And verse 6. the bars of the earth have shut me in for ever. Saint Peter joineth both significations together in one & the same verse Acts 2. saying, Whom God raised up losing the sorrows of death, because it was impossible that he should be holden of it. For first in those words, those same sorrows of death without all controversy, are those same extreme torments not only of the body but principally of the mind, wherewith God would bruise him, Esaie. 53. and in which he being set and placed he crieth out, My God, my God, why hast thou forsaken me? Moreover Peter addeth that then those same sorrows of death were loosed, when God raised him up from the dead, because that it was impossible that he should be holden of it: in which words he manifestly joineth that state which followed the sorrows of death, and the burial with the sorrows themselves. And why so? For although the body lying in the grave were void of all sorrow and of all sense and feeling (when Christ was truly, and in deed dead) notwithstanding seeing that death itself, ●●●ch was continued in the grave, seemed to be nothing else, but as it were the victory & full triumph over those same sorrows and torments, Christ is then worthily said to have overcome those same deadly and desperate sorrows, (which are truly the sorrows of hell) when being dead he overcame death, that he with his might live everlastingly with God. Seeing therefore that it is certain, that Peter entreateth there of the extremest degree of the humiliation of Christ, it followeth that by his descending into hell, there is noted not only the sorrows of death, but also that extreme shame, as the victory of sorrows, whiles being holden in the grave even until the third day, he lay as it were oppressed of death. isaiah 53. ver. 8. And in very deed although Christ were greatly humbled upon the cross, and was accounted of the enemies as one forlorn of God, and also cried out that he was forsaken of God: yet notwithstanding their mind was not contented, neither had their rage and madness together with Satan's been satisfied, unless he had lain wholly shut up and oppressed in the grave, and so had been holden of death. They show that same discontentedness, Let him come down from the cross, and we will believe in him: and albeit they do so triumph over him, whiles Christ truly felt those sorrows of hell, (as also he witnesseth the same by his voice) yet notwithstanding it was but half the triumph of Satan, or as it were even begun. For even they by whom Satan had triumphed over Christ as forsaken of God and now oppressed, they were doubtful & careful to continue the same victory, and therefore desire that the sepulchre may be kept, and they also set their seal upon it. Matth. 27, verse 62.63. And why do they this thing? even because they saw that it should be an imperfect or rather no victory, unless also after burial the possession of victory might be continued, that is the cutting off of Messiah as one altogether forsaken of God. Daniel in the 9 Chapter seemeth to have expressed this great humiliation of the son of God: The Messiah shallbe cut off, and there shall be none to wit, that shall help him, he shallbe utterly forsaken. yea whiles he doth not only foreshow that, but also foreshoweth an other, that it shall come to pass that he will establish his covenant: and in the seventh Chapter, that he may establish an everlasting kingdom, he plainly prophesieth, that he shall after that extreme abasing of himself rise again a victorious Conqueror.  
3. Moreover besides these, Paul showeth 1. Cor. 15. out of Osee the Prophet, that then at length Christ's victory shallbe perfect, and the deliverance from hell in his members, when he shall also deliver their bodies, out of that vile estate in which they lie buried (for they are sown in dishonour, verse 42.) & shall join them unto their souls: When this body subject to corruption shall put on (saith he) an incorrupt nature, and this mortal shall put on immortality, than shallbe fulfilled that which is written, Death is swallowed up in victory, O death, where is thy victory! O hell, where is thy sting! Therefore as long as the grave holdeth them in prison, (but it holdeth them even till the resurrection) so long it hath some victory: and that shall be fully taken from it in the resurrection of our bodies. So also as long as death and the grave held Christ dead, and as it were vanquished, so long continued their power over him: now the same is fully taken from him when he arose from the dead. Lastly the very order itself of the articles themselves show that by the descending of Christ into hell, there is noted that same extreme ignominy which followed his burial, the which thing also is manifest by the antithesis or contrary comparison of Christ his exaltation. For to these same three degrees: He is dead, buried, and descended into hell, there are set these three, he is arisen, ascended into heaven, and sitteth at the right hand: against death, is set resurrection into life: against the grave the house of death, is set heaven itself: against the descending into hell, as the extremest degr e of humiliation in dishonour, is set the sitting at the right hand of GOD the Father Almighty, which is the highest degree of exaltation in glory.   

Of the fruit of Christ his descension into hell.  
THE sum therefore of either signification of Christ his descending into hell, (of which the latter agreeth more properly to the order of the articles of the faith) is, that Christ must thoroughly be humbled or rather forsaken of God, to the end that we might not be forsaken of God. First his divine nature not showing forth his power that he might feel the sorrows of death not only in the body, but also in the soul: moreover the same word, or rather divine nature keeping itself in secret, and for a time not quickening that lump of flesh that it had taken: but permitting the body pulled from the soul for the space of three days, to be in the hand or power of the grave, that by all means, Christ might be thoroughly humbled and made of no reputation for us, to the end we might be assured that not only our souls are delivered from the sorrows of death; but that also all ignominy, and dishonour, is chased from our bodies by this Christ, and his merit, and by the efficacy and virtue of him at the length fully to be taken away, albeit they be held for a time shut up in the grave as it were conquered of death. To be short, faithful minds do conceive so much the greater confidence and trust of the love of God, and of that same full cleansing which is made by the son, as they see Christ to be made more humble and abject, & that without sin, and so much the dearer they see that their salvation did cost him.    

The third day he rose from the dead.  

Testimonies out of the Prophets and Apostles concerning the resurrection of Christ.  

Psal. 16, 20.  THou wilt not suffer thy holy one to see corruption. Acts 2. Men and brethren (saith Peter) I may boldly speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre remaineth with you till this day. Therefore seeing he was a Prophet, and God had sworn with an oath unto him, that of the fruit of his loins he would raise up Christ concerning the flesh, whom he would place upon his throne, he knowing this before, spoke of the resurrection of Christ, that his soul should not be left in grave, neither should his flesh see corruption: This jesus hath God raised up, whereof we are all witnesses. The figure of jonah (Cap. 2) is manifest and expounded of Christ himself. Math. 12. ●9 40. Esay 53.8. He was taken out from prison and judgement, and who shall reckon his age and generation? And in the 10. verse, when he shall make his soul an offering for sin, he shall see the seed that shall prolong his days, and the will of jehovah shall prosper in his hands. There is also cited of Paul, Acts 13. the 55. Chapter of Esay, and the 2. Psal. and the 16. to the end he may show that Christ must rise again, that he might declare himself to be the very son of God (Rom. 1.) and that that same covenant of God made with David might be firm and everlasting. Now Paul's sermon is on this sort, Men and brethren, you sons of the stock of Abraham, and those amongst you that fear God, to you is this word of salvation sent. For the inhabitants of Jerusalem and their rulers, because they knew him not, nor yet the words of the prophets which are read every Sabbath day, they have fulfilled them in condemning him, and though they found no cause of death in him yet desired they Pilate to kill him. And when they had fulfilled all things which were written of him, they put him being taken down from the tree into a sepulchre, but God raised him from the dead, and he was seen many days of them, which came up with him from Galilee to Jerusalem which are his witnesses unto the people. And we preach unto you that touching the promise made unto the fathers, God hath fulfilled it unto us their children, in that he raised up jesus, even as it is written in the second Psalm, Thou art my son, this day have I begotten thee. Now in as much as he hath raised him up from the dead, and he shall no more return into corruption, he hath said, I will give you those same firm and good things of David. Wherefore he saith also in an other place, Thou wilt not suffer thine holy one to see corruption. Howbeit David after he had served his time by the counsel of God, he slept & was laid with his fathers, & saw corruption: but he whom God raised up saw no corruption. Be it known unto you therefore men and brethren, that through this man is preached unto you the forgiveness of sins; and from all things from which you could not be justified by the law of Moses, by him every one that believeth is justified: Beware therefore lest that come upon you which is spoken of in the Prophet Daniel, and other Prophets foreshow both: that both the Messiah is to be cut of, and yet notwithstanding that he shall reign for ever. Therefore he must be quickened again. For abiding in death, he reigneth not. Daniel 7. and 9  
john 2. Destroy this Temple, and I will raise it up again in three days, where also is prophesied concerning the fulfilling of that prophesy in the 2. of Aggei. john addeth when he was arisen from the dead, his disciples remembered that he had said this unto them, and they believed the scripture and the word which jesus had spoken unto them. 1. Cor. 15. doth witness at large the resurrection of Christ and the fruit of it. And the Evangelists they bear witness concerning the resurrection, they set it out and confirm it by the testimonies of Angels. Math. 28. Mark 16. john 20. 21. Luke 24.   

The meaning of this article, The third day he rose again from the dead.  
I Believe that it was impossible that that same holy jesus, the Christ and anointed of God, should be holden of death, which entered into the world for sin only: Acts 2. aswell because he was pure in himself from all blot of sin, as also because he abolished our sins which were laid upon him: and also because the humanity being personally united to the divine nature or to that same substantial quickening word, and that therefore the bonds of death being loosed that he arose again the third day by his divine power and appeared again to his disciples in life, devoid of all passion and mortality, and so declared himself in very deed, the conqueror of our sin and of death, Matth. 28. Mark. 16.   

Of the use or fruit of the resurrection of Christ.  
THe use or fruit whereof we be partakers of the resurrection of Christ is fourfold. The first is that the resurrection of Christ is a public testimony, that by the Messiah, as Daniel speaketh, there is brought a perfect and everlasting righteousness upon all and over all that do believe. For seeing that he is dead not in his own but in our sins that were laid upon him, and that out of them he is arisen again to a life that shall never die, hence there shineth to the minds of all believers a wonderful light, that not so much as one of all their sins remained unwashed or unsatisfied. For if so be that there had remained but one of all their sins, which (none excepted Christ took upon him) either not thoroughly punished, or imperfectly punished: then could not Christ our pledge and truce-maker rise again: for as much as where there is but one sin, there of necessity must death be: for so hath the unchangeable truth, and righteousness of God decreed, Rom. 6. The wages of sin is death. Neither yet doth the resurrection of Christ so make to our justification, as it is only a public testimony thereof: but also in a more high consideration, and that sound & perfect, every manner of way, to wit that that same raising up of the Son, is (as I may say) an actual remission from the sins of all them which believe. For even as the Father by delivering Christ to death, hath in deed condemned our sins in Christ, Rom. 8. verse 3. so also by raising him from death, he hath in the same deed absolved Christ from our sins and us in Christ. There is a most sure demonstration of this doctrine in the 1. Cor. 15. If Christ (saith he) be not risen again, in vain is our faith, & ye are yet in your sins, that is to say, ye are yet guilty before God. Therefore because Christ is arisen, we are not any longer in our sins, that is, we are in very deed absolved from them, in this very thing that the father hath raised him from the dead, that they might not be laid to our charge. 2. Cor. 5.19. So also is that same place to be taken. Ro. 4. For it was written, not for Abraham alone, for that this was imputed unto him, but also for us, to whom it should come to pass that it should be imputed, that is to say, to them which believe in him who hath raised up our Lord jesus from the dead, who was delivered for our sins, & raised up again for our justification. What hath the father done by delivering Christ to death? He hath delivered him for our sins, he hath punished our sins in him. And what hath he done by raising him up? He hath justified all in him: for when he had delivered him, that is the believers, so that their sins shall be no more laid to their charge, but righteousness shall be imputed unto them. For these words raised up for our justification, are to be understood of imputation, as by this it is easy to be seen, because that in the last verse saving one he hath said that righteousness is imputed of him who hath raised him up, and in this last verse he nameth it our justification in him who is raised up. Lo that which before he had called imputation of righteousness, this he nameth now our justification. What, for that the same Apostle in the 1. Timoth. 3. saith, And without controversy great is the mystery of godliness, God manifested in the flesh justified in spirit, seen of Angels, preached unto the Gentiles, believed on in the world, & received up into glory: doth he not manifestly show that that same true God who was manifested in the flesh wherein also he suffered: by the spirit which he opposeth against the flesh, that is by the power of his own divinity whereby he raised up the flesh from the dead, was justified, and that not from his own sins, but from ours which he had taken upon him? After which raising up and justification of him their followed the testimony of Angels, the public preaching of the remission of sins through him unto the gentiles, the belief which was given unto him, and to be short the receiving of him up into glory: all which testimonies verily could not have followed, unless he had been justified from our sins, by rising again thorough the power of his divinity. For neither could the Angels give witness of him as of the Saviour if he had remained oppressed in our condemnation: neither remission of sins have been preached in his name, if from them in our name he had not been fully justified: neither faith have been given to him, if oppressed of sin & death he could not have given the holy ghost, which is the author of faith: neither could he have been received up into glory unless that same flesh, upon which all our sins had been cast (Esay 53.) had been justified from them, when it was raised up from death, to which by the counsel of death it was condemned. This is that same power of the resurrection of Christ, whereby the righteousness which is not of the law, but the righteousness which is of God, is brought forth through faith, concerning which Paul Phil. 3. in an undoubted and full persuasion of faith, glorieth after this manner: as touching the righteousness which is in the law, I was blameless, but the things which were vantage unto me, those things I accounted loss, in respect of Christ, yea doubtless I think all things loss for the excellent knowledge sake of Christ jesus my Lord, for whom I deprive myself of all these things, & account them for dung, that I may gain Christ, and may be found in in him not having my righteousness which is of the law, but that which is of Christ through faith, the righteousness which is of GOD through faith, that I may know him, & the force and power of his resurrection. Therefore also Paul, Rom. 8. not only opposeth death as the price and redemption against condemnation but also of the resurrection as the absolution, and as it were a higher degree. For so he saith, Who is it that shall condemn? It is Christ which is dead, or rather which is risen again. Why also doth Peter reckon the resurrection of jesus Christ to be the covenant of a good conscience: unless it be because then the conscience is clear and restored into liberty, when that same light of justification in the resurrection of jesus Christ shall shine unto it? Therefore then at length the covenant of Baptism is ratified in believers, when faith shall have obtained this victory in our hearts, see the 1. Pet. 3 And hitherto maketh that same course and order of propounding the Gospel, which the Apostles kept in the Acts, to wit, why they so greatly vexed, that he whom they had crucified, was raised up again from the dead, and why they set out in him being raised up from the dead, justification or rather forgiveness of sins: to wit, because as our sins are condemned in the death of Christ: so our absolution is in his resurrection: Therefore when Paul Act. 13. showed forth the death of Christ, and proved his resurrection by many reasons, at the length he concludeth, Brethren, be it therefore known unto you, that through this man is preached unto you, forgiveness of sins, and from all things from which you could not be justified by the law of Moses, by him every one that believeth is justified. And those same words that went before, do show that Paul doth gather that same conclusion concerning justification, not only of the death, but also of the resurrection of Christ, which words are in this sort, We also preach unto you the same promise, which was made unto the fathers, which God hath fulfilled unto their children, that is to say to you, having raised up jesus. And surely that same course or manner of propounding of the Gospel, was agreeable to the commandment. For why, by the commandment of Christ was the full gospel sent at length after the resurrection, to the gentiles and to every creature, as Christ saith in Luke: For so it behoved that Christ should suffer and rise again from the dead the third day, and remission of sins be preached in his name to all nations: to wit because then at the length these things might be fully published in his name, after he had borne our sins in his body upon the tree, and had risen again being justified from them. For than was the Gospel full all manner of ways, (1. Cor. 15.1.2.17.) and the grace of justification most full and abounding over every fault in all and over all that do believe. The sum therefore of the first fruit of the resurrection of Christ, is that our sins can no more be laid to our charge then to Christ himself: and that in Christ we are accounted as righteous and innocent as Christ was when he rose from the dead. Forasmuch as by his death going before, he had taken away our sins through obedience, now hereof it followeth seeing he arose justified, who before as a sinner was condemned, & accursed of God in our person, that he was justified in our name from our sins. Neither is there any cause, that any man should marvel that Christ by rising from the dead, was justified from our sins, and we in Christ before we were borne, forasmuch as the Apostle saith 2. Tim. 1. that that same grace was given unto us before all worlds, but manifested in the son and yet also manifested in the Gospel, see also Ephes. 1.   

Of the second fruit of the resurrection of Christ.  
THe second fruit is vivification or quickening: because as Christ, is justified from our sins by rising again, and therewithal is quickened: so he that believeth in Christ, is both justified and quickened, as the Apostle teacheth Ephes. 2. until the 11. verse. Therefore Paul Rom. 5. calleth the same justification of life, and opposeth it to the fault of condemnation; and maketh an antithesis or matching of contraries between sin that reigneth to death, and the righteousness of Christ, which whosoever receive, they reign in life, verses, 17.18.21. And in deed so, as not only Christ worketh in us not only that same new life: but also Christ is that life himself, as himself saith: I am the way, the truth, and the life. john. 14.6. And Gala. 2.20. Now I live no more, But Christ liveth in me. Vivification therefore is the second fruit of the resurrection of Christ, to wit, for that Christ himself always living is become our life through faith, and because by the virtue which we draw from our head Christ through the spirit of faith, we arise in this life into newness of life, that by living purely and holily, we might wholly consecrate ourselves to the will of God. This thing the Apostle teacheth Col. 3. If ye be risen with Christ▪ seek those things that are above, where Christ is sitting at the right hand of God. Care for heavenly things and not for earthly. For this cause also the self same Apostle saith, Rom. 6. that We are planted into the similitude of the death of Christ that being partakers of his resurrection, we might walk in newness of life, In which words he not only setteth out the resurrection of Christ, as an example for us to follow: but also especially teacheth that this thing especially wrought in us, that by the virtue of the resurrection of Christ, we might rise again into a new life.   

Of the third fruit of the resurrection of Christ.  
The third fruit which is joined with the second, is the assurance of our perseverance in faith and of full victory against sin and death. For even like as Christ dieth no more, but liveth the life which never can fail, (for in that he is dead, he is once dead to sin, but in that he liveth, he liveth to God, death shall have no further dominion over him. Rom. 6.) so they that are engrafted into Christ through faith, do draw out of him a spiritual life, from which they can never fall: and which no not in the very separation of the body and of soul can be extinguished, as Christ saith, If any man keep my word he shall never see death. john 8.51. Therefore seeing the faithful live this life of Christ in an entrance or beginning, the force and nature whereof shed into their minds from Christ is such as it can never altogether die: they are also assured of the full consummation and perfecting of it. The self same thing also Peter teacheth 1. Epist. 1. Blessed be God and the father of our Lord jesus Christ, who of his great mercy hath begotten us into a lively hope through the resurrection of jesus Christ from the dead: And verse 4. & 6. he layeth the cause & foundation of a lively hope in the mercy of the father & resurrection of Christ: because as Christ after that he arose in our name by the mercy of the father he always liveth: so hope also hath a permanent and endurable life in him, partly regeneration being begun, and partly it looketh for it in that same full consummation and finishing. In the first to the Ephesians verses 19.20.23. there is a notable place most fit and agreeable unto this doctrine: to wit that God doth show forth that self same power in us, whiles he giveth us faith, which he wrought and declared in his son, when he raised him up from the dead, and that same substantial word itself to be that, which filleth all in all things, The same also 1. Pet. 1. verse 3.5. 2 Cor. 4.14.16. And from hence floweth that same certainty concerning full victory against sin, against the assaults of sathan and death. For like as that everlasting word in flesh which it took, and which in it own power it raised from the dead, john 10. overcame our sin imputed unto him & death: so also that same everlasting word shall not cease, dwelling by grace in the faithful, but utterly to abolish in those also the remnants of sin and death, already overcame by his virtue and power. 1. Corinthians. 15. vers. 54.57.58. 1. john 5.4.5. For by no other virtue and power, but by the very same whereby that everlasting word in that received lump overcame our sin and death, we know also according to the promise the same word also working in us, that we shall vanquish and overcome. Io. 4. Because he is mightier that is in us than he that is in the world. This certainty of our perseverance in true faith, and of a full victory through faith bringeth to pass that we take all things from his hand, whether they be things prosperous or full of adversity, being fully persuaded that all those things do hasten the fruition of that same victory, which now is gotten for us by Christ. 1. Cor. 15. Thanks be to God, who hath given us victory through our Lord Jesus Christ. The same is in the 2. Cor. 4.15.   

Concerning the last fruit of the resurrection of Christ.  
Sing that not only our souls but also our bodies, are members of our head Christ, through the bond of the spirit of faith: 1. Cor. 6. ver. 5. 15. Rom. 8.11. therefore in the resurrection of our head Christ, our bodies have a certain pledge and seal that they are not only raised up from sins in this life, as was showed in the second fruit: but also the self same bodies which are yet mortal, have both now the right of everlasting life, and through that same quickening spirit of Christ, are repaired to the fruition of him, and to true immortality in the end of the world, and that in the self same state and condition with the glorious body of Christ. Phil. 3. Who shall transform our vile body that it may be fashioned like unto his glorious body, according to that effectual working whereby he is made able to subdue all things unto himself. 1. Cor. 15.49. As we have borne the image of the earthly Adam, so shall we hear the image of the heavenly. The last fruit therefore of the resurrection of Christ, is tha● immortality is adjudged unto us from God himself, made in the raising up of the Messiah, and offered unto us by the Gospel, and sealed by the spirit of Christ, 2. Tim. 1.10. Who hath abolished death, and hath brought life and immortality unto light through the Gospel. To the Ephesians chap. 1. In which Christ also you have hoped, having heard the word of truth, even the gospel of your salvation: in which also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance whiles we are redeemed into liberty to the praise of his glory. Although therefore we die, yet we shall rise again into an immortal life, because both the right of life is adjudged unto us, in the raising up again of the son, and we are engraffed into this Christ, raised up as branches unto the vine, both by the outward testimony of the Gospel, and also by the inward witness of the holy Ghost, 1. Corinth. 15. If Christ be risen again, we also shall rise again. Hitherto also belongeth it, that he calleth him the first fruits of them that rise again, because the whole harvest of all the faithful, from the beginning of the world was sanctified unto God, by the raising up of that lump, which the son of God had taken of us, to a blessed resurrection. Hitherto also it belongeth, that he is called the first begotten from amongst the dead, Colossians 1. as else where it shall be declared more largely. Seeing therefore, that in raising up of the son, the right of life is brought to light unto us, and that same quickening spirit of Christ is given unto us, having heard the Gospel, (that same spirit I say of faith) through which not only our souls but also our bodies are members of our head Christ, therefore we have an undoubted pledge in the resurrection of our head Christ, that our bodies are to be repaired, and restored to immortality.    

He ascended into heaven.  

Testimonies out of the Prophets and Apostles.  
THE Apostle in the fourth Chapter to the Ephesians citeth a prophecy out of the 68 Psalm concerning the ascension of Christ: but unto every one of us, grace is given according to the measure of the gift of Christ. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. And the prophecy in the hundred and tenth Psalm of the sitting of the Messiah at the right hand of God, comprehendeth in it a prophecy of the ascension into the heavens, as it were an entry of that glorious exaltation at the right hand of God, the which thing is confirmed by the testimony of the holy Ghost himself, by the mouth of Peter. Acts 2.34. Since than that he by the right hand of God hath been exalted, and hath received of his father the promise of the holy Ghost, he hath shed forth this amongst you, which you see and hear. For David is not ascended into heaven, but he saith, The Lord said to my LORD, sit at my right hand, until I make thine enemies thy footstool. So also Mark● the Evangelist in the sixteenth Chapter, joineth the entry with the sitting itself at the right hand: so after the Lord had spoken unto them, he was received into heaven, and sitteth at the right hand of God. And Christ john 14. foreshoweth his ascension into heaven, let not your heart be troubled ye believe in God, believe also in me. In my father's house are many dwelling places: otherwise I would have told you, I go to prepare a place for you. And seeing I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there you may be also. The Evangelists describe a sure & manifest fulfilling of these foresayings concerning the ascension of Christ, Mark in the place now alleged, and Luke in his evangelical history, chapter 24. Lo I do send the promise of my father upon you: but tarry ye in the city of jerusalem, until ye be endued with power from on high. Now he led them out into Bethaniah and lifting up his hands he blessed them. And it came to pass that whiles he blessed them, being separate from them, he● was carried up into heaven, and they worshipping him, returned to jerusalem with great joy, and were continually in the temple lauding and praising God. And in the first of the Acts, And when he had spoken these things, while they beheld, he was taken up, and a cloud took him out of their sight, and while they looked steadfastly towards heaven, behold two men stood by them in white apparel, who said: Ye men of Galilee, why stand ye gazing into heaven? This jesus which is taken from you into heaven, shall so come as ye have seen him go into heaven. And Peter Acts 3, And now brethren I know that through ignorance▪ ye did these things, as also did your governors, but those things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath thus fufilled. Amend your lives therefore and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord, and when he shall send jesus Christ which before was preached unto you: whom the heaven must contain, until the time that all things be restored which God hath spoken by the mouth of all his holy Prophets, since the world began.   

The meaning of these words, He ascended into heaven.  
THE meaning is, I believe Christ who according to his divine nature was always in the heavens, john 1. and 3. after that he had fulfilled the office of embassage, and by the space of forty days had instructed his disciples concerning the truth of his resurrection, in that same true body of his, that was taken out of the substance of Marie the virgin, that it hanged upon the cross, was dead and buried, that being glorified rose again, that in the self same body I say together with a very humane & reasonable soul, he ascended into the heavens, where the seat is of everlasting felicity. The scripture in the first Chapter of the Acts doth set out the matter most lively before our eyes. And in an other place he saith the same things that CHRIST departed from his disciples, and was lifted up into heaven, Luke 24. that he went from them, john 14. that he left this world, john. 16. that he was taken away Acts 15. from us, Luke 24. into those same holy tabernacles, not made with hands: Hebrews 9 into heaven itself, Mark. 16. that he is there continually and without any interruption, Hebrews 10. that heaven must hold him until the time of the restoring of all things. Act. 2.   

How Christ being absent, is yet present.  
BUT if that Christ went from us, & hath left this world, how is that promise of Christ fulfilled, Behold I am always with you unto the end of the world? Matthew 28. Surely it is so fulfilled, even like as that same other word of Christ was fulfilled. Verily I say unto you, that before Abraham was, I am. john 8. For like as he fulfilled that, by the presence not of his flesh, but of his divinity, and yet feared not to say, I; admit that he understood it only of the presence of his divinity: so also according to his majesty, according to his providence, according to his unspeakable and invisible grace, that saying was fulfilled of him, Behold I am with you always, even to the end of the world. For indeed according to the flesh which the world hath taken on it, 
Augustine.  according to that that was borne of the virgin, according to that which was taken of the jews, which was nailed to the tree, that was taken down from the cross, that was lapped in linen, that was laid in the grave, that was manifested in the resurrection, You shall not always have me with you. Why so? Because he was conversant according to his bodily presence, forty days with his disciples, and leading them by seeing, but not by following, he ascended into heaven, and is not here. For he is there, and sitteth at the right hand of the father: and is here, for the presence of his majesty hath not departed. And otherwise according to the presence of his majesty we have Christ always: but according to the presence of the flesh, it was well said unto his disciples, but me ye shall not have always.   

Of the fruit of the ascension.  
furthermore we must speak of the fruits, which faith doth lay hold upon by the ascension of Christ. And first of all like as our justification is ascribed unto the resurrection: so the proceeding and continuing of the same justification is ascribed unto the ascension, and that two manner of ways: first because in the same body, which was accursed in our sins, he could not ascend into heaven, unless first he had been fully in our name justified from them. For even like as he could not have risen into life, if there had but one of our sins remained unsatisfied for, and unless all believers had been justified in him, whose person took upon him, when he should be condemned in them: so much less could he have entered into that same high light whereunto there was no way, & whither no impure thing could attain, yea where God doth show himself to be seen of the blessed Angels, unless he had been fully justified for our sins, and we in him when he ascended thither in our name. john. 14 The holy Ghost shall reprove the world of righteousness, because I go to the father, and you shall see me no more. For like as it was not lawful for the high priest to enter into the holy of holiest, without blood for his own sins, and the sins of the people, Heb. 3.27. so that same true sanctuary had not been open to Christ, to wit, that same entry into heaven, unless first he had satisfied for our sins, which he had taken upon him. Heb. 1. verse 2. and 9 verse 7.11.12. Therefore whiles Christ doth enter into that same sanctuary not made with hands, heaven itself, by his own blood: it is a sure demonstration, and thereby the world is convinced, that everlasting righteousness is brought by Christ as Daniel had foretold. And surely the Apostle Ephes. 4. doth lay out that same ascension of Christ as a public testimony of our justification, as it were in a triumph to be beholden of the eyes, of our faith, When he ascended on high, he led captivity captive, & gave gifts unto men. Surely he led not captivity with him into the heavens, that is to say death & sin: for neither is there any place there for sin & death. What then? That same ascension was as it were a public testimony of sin overcome, and of damnation taken away, and of righteousness obtained and of full victory.  
Again, that same entry into that high sanctuary, is not only a testimony of our righteousness; but also that same abiding in the same sanctuary, and showing of himself before the Father, is an everlasting continuance of the same righteousness: to wit, whiles by the virtue of his only one sacrifice, being justified for ever from our sins, he appeareth there in our name, that we might be esteemed righteous perpetually in him, and to the end he might give gifts unto men, to wit the gifts of the holy Ghost, amongst which the Apostle doth specially commend faith, whereby he doth engraft us into himself as members unto the head, and doth apply his benefits unto us Ephes. 4. vers. 12.13.15.16. But of this same showing of Christ before the Father, there will be a more fit place, when we shall entreat of the sitting at the right hand of God.   

How the death, resurrection, ascension, and sitting of Christ at the right hand of GOD, make to the justification of faith.  
But now seeing before mention was made of our righteousness in the death and resurrection of Christ, some man will demand not without cause, by what way and means the death, resurrection and ascension, and the sitting at the right hand of God, doth make to the justification of Faith.  
I. The obedience of the death of Christ, is the thing itself that is imputed to us to righteousness. For that satisfieth for our sins: neither is there any thing wanting to this obedience, as Christ saith: It is finished. And the Apostle Rom. 5. doth set the obedience of Christ, against our disobedience.  
II. The resurrection from the dead is a public testimony and demonstration both of Christ his righteousness and ours, to wit that Christ is justified from all our sins, and we also likewise in him: for otherwise if there had remained but one sin unpunished, he could not have arisen. And this is that same confident demanding which our conscience maketh to God through the resurrection of Christ, whereof Saint Peter entreateth in his 1. Epistle Chapter. 3. But we have spoken more of this matter in his place.  
III. The ascension is the proceeding & continuance of his righteousness. First because in his own body that was accursed in our sins, he could not ascend in our name, I say into that high glory, unless he had been fully justified from our sins, and we likewise in him, who are engraffed into him through faith. hebrews 1. verse 7.  
FOUR Now that same ascension and entrance into that high sanctuary, is not only a public testimony of our righteousness, but also the sitting at the right hand of God, that is that abiding of his and perpetual showing of himself before the face of the Father, in that same high glory, is the continuing of the everlasting righteousness of Christ and of ours, like as we have taught, and shall afterwards teach more fully in the article of sitting at the right hand of God.  
Paul setteth down all these degrees in the eight Chapter to the Romans, Who shall lay any thing to the charge of God his chosen? It is GOD that justifieth, who shall condemn? It is Christ which is dead (lo the matter for which we are justified from accusation and condemnation, the death of Christ) yea or rather which is risen again (which is an undoubted token that that same death of Christ which he took upon him, was sufficient for the full absolution and forgiveness of our sins: otherwise he must have abiden in death) who is also at the right hand of God, (which yet is a greater testimony that the captivity of sin and damnation is vanquished: so that now we are delivered and justified through Christ from it) which also maketh entreaty for us, whilst he saith, for us, which also showeth that there is farther a new confirmation of our faith to be added to the next of the free justification through Christ, to wit, that he also is at the right hand of God, whether he could not have come, unless he had been justified from our sins: and that he entreateth also for us, to wit whilst by the power of that only one sacrifice, he appeareth everlastingly righteous for us. 1. john. 2 1.  
And so that same abiding at the right hand of God and showing himself before the Father, is a continuing of that everlasting justification of ours, to the end that there should be no place left for any accusation against believers: so full every manner of way is our justification in Christ, so everlasting and so underpropped upon most sure foundations, to the knowledge whereof Paul in the place now alleged, would lead us by those arguments, as it were by certain steps and degrees.   

Of the second fruit of the ascension.  
THe second fruit is, that by his ascension into heaven, he hath made us to sit with him in heavenly places, Ephes. 2.6. So that we do not only in a naked hope look for heaven: but we possess it in the head, and in Christ our brother: aswell because that same earthly, and bodily pledge, which he hath taken of us, full expiation & cleansing, being made of our sins, doth possess the heavens now in our name: as also because we ourselves do possess a spiritual and heavenly pledge received again from him, to wit the spirit of Christ dwelling in us: & so by the power of the holy Ghost through faith in the promise of the Gospel we are engraffed into him. And therefore Ro. 10.6.8. The righteousness which is of faith saith thus, Say not in thy heart, who shall ascend into heaven? That is to bring Christ from above, etc. But what saith it? The word is near thee, even in thy mouth, and in thine heart, that is, that same word of Faith which we preach.  
Surely the spiritual first fruits of this doctrine are most sweet. For it bringeth to pass by the power of Christ his spirit, that now in a certain and undoubted hope in our head Christ, we possess heaven. Therefore let us confirm our minds in this most profitable doctrine by some most evident oracles of the scripture. Christ himself now about to go into that heavenly possession in our name, speaketh on this sort, john. 14. In my father's house there are many abiding places, if it had been otherwise, I had told you. I go to prepare a place for you. The same john. Chap. 20. I ascend to my father, and to your father; to my God, & to your God. The Apostle also maketh us so sure of the certainty of the earnest and pledge which Christ having of us, hath advanced into the heavens, that he saith in the second of the Ephesians, that God hath made us to sit with Christ in heavenly places. Again, of sending that same earnest or comforter unto us Christ speaketh thus in joh. 16. I speak the truth unto you, it is profitable for you that I go: for if I go not, that same comforter shall not come unto you. Peter also witnesseth of this same earnest already sent in Acts 2. also Paul in 2. Cor. 1. Who hath sealed us and given the earnest of his spirit in our hearts: And most plain of all other places in the 2. Cor. 5. See also Tertullian in his book of the resurrection of the flesh, where amongst other things he writeth thus, This jesus called the Mediator of God & men, of the trust of either part committed unto him doth keep the pledge of the flesh in himself as the earnest of the whole sum. For like as he hath left the earnest of his spirit with us, so also he hath taken of us the earnest of the flesh, and hath advanced into heaven the pledge of the whole sum hereafter to be brought thither. Be quiet therefore O flesh and blood, you have usurped both heaven & the kingdom of God in Christ, or if they deny you in Christ, let them also deny Christ to be in heaven, who have denied heaven unto you.   

Of the third fruit.  
THe third fruit is, that Christ therefore sitteth in the highest heavens, that through his power shed into our hearts, from thence he may draw us from these earthly and carnal things present, and may quicken them and lift them up to desire and meditate upon heavenly and spiritual things to come. Philip. 3. Our conversation is in heaven, from whence we look for our Lord jesus Christ.    

He sitteth at the right hand of God the Father Almighty.  

Testimonies out of the Prophets and Apostles.  
Psalm 110. jehovah hath said▪ sit at my right hand, until I put thine enemies as a footstool under thy feet. jehovah shall send out of Zion the rod of thy strength▪ rule in the midst of thine enemies. Also, the Lord hath sworn, and it shall not repent him, thou art a Priest for ever after the order of Melchisedech. And Christ teacheth in Matth. 22. towards the end, that this prophecy is to be understood of him. And Christ being adjured of the high priest, confesseth himself to be both the son of God, and that he will overcome his enemies sitting at the right hand of God. Matth. 26.63, 64. And the high priest answering said unto him, I adjure thee by the living God, that thou tell us whether thou be Christ that son of God: jesus saith unto him, thou hast said: Nevertheless I say unto you, hereafter shall you see the son of man sitting at the right hand of the power of God & coming in the clouds of heaven. The fulfilling of that prophesy of David concerning the sitting at the right hand of God is extant in the 16. of Mark, After the Lord had spoken unto them, he was received up into heaven and sitteth at the right hand of God, and Act. 2. ver. 33.36. & 5. ver. 31. and so that same stone refused of the builders was made the head of the corner. Act. 4. ver. 10.11.12. Which stone cut from the mountain without hands, goeth to the right hand of God to break all the rest of the kingdoms: but his kingdom shall stand for ever. Dan. 2. ve. 44.45. And Paul in Ephes. 1.18.19.20. That ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints: and what is the exceeding greatness of his power towards us which believe according to the working of his mighty power which he wrought in Christ, when he raised him up from the dead, and set him at his right hand in the heavens.   

To what end sitting at the right hand of God the Father almighty is added to his ascension into heaven.  
THe scope or principal end of Christ his ascension is already set forth: to wit, that Christ ascended into heaven not only that he might there enjoy everlasting felicity, as the Angels do and all blessed men: but that he might sit at the right hand of God, which far exceedeth the dignity of Angels and of men, as he witnesseth in the Epistle to the Heb. Ca 1.13. For unto which of the Angels said he at any time, sit at my right hand, till I make thine enemies thy footstool? Now seeing God is not a bodily substance, & therefore hath neither right or left hand, at which Christ should stand or sit; it is manifest that these words and manner of speeches, are taken from men and worldly things: by which holy things answering in some sort, our infirmity might be lively set before our eyes & explained. For in very deed men to whom they grant or give either equal honour, or that which is next unto themselves, they are wont to place them at their right hand, that in this very thing they may testify that honour, 1. King, 2. Psal. 45.   

What the sitting at the right hand of God the Father is.  
THat same sitting at the right hand of God the Father is the exaltation of Christ in his kingdom and priesthood: to wit, that now he administereth his kingly and priestly office, not as before in infirmity and misery, but in a manifest & heavenly majesty & glory. Therefore than thou dost truly believe in Christ his sitting at the right hand of God the father almighty, when thou believest that he doth entreat for thee in heaven in high glory, and that he doth govern his kingdom with a mighty power, so that he doth hear thee, doth more effectually endue and defend thee with the spirit of consolation and wisdom, then if he were yet in the earth, and should speak with thee. Act. 5.31. Him hath God lifted up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins: And Ephe. 1. He hath raised him up from the dead, and set him at his right hand in the heavens far above all principality, and power, and might, and domination, and every name that is named, not only in this world, but in that which is to come: and hath made all things subject under his feet, and hath appointed him head to the Church itself over all things, which is his body, even the fullness of him which filleth all in all things. Also to the hebrews 8. verse 4. 1. Peter 3. verse 22. By these places it is plain that the Scripture nameth the sitting at the right hand of God, not that same administration of the kingdom and priesthood; which for the voluntary abasing of Christ was weaker and more obscure: but that same perfect government, honour, and glory of Christ, which was free from all infirmities openly manifested and declared: into which then the first entrance was, when he arose again from death, ascended into heaven, and there in an unspeakable glory, declared himself to be Lord of all creatures in the sight of all holy Angels and men.   

What fruit the faithful receive by that same sitting of Christ at the right hand of God, or rather by that exaltation of Christ in his kingdom and priesthood.  
FIrst concerning that same exaltation of Christ in the priesthood, those that are in league with God, do reap from thence this consolation: that they know that this covenant of grace by the intercession of this mediator kept and maintained everlastingly, as it appeareth, Hebr. 8. verses 6. and 12. the which intercession is the showing of himself before the face of the father, that the efficacy and strength of that sacrifice once offered up for all, might continually be in force: and this same perpetual will of keeping it, in this Mediator, is agreeable with the will of the Father, accepting that same sacrifice once offered up for an everlasting reconciliation, and approving this endeavour in the mediator of maintaining it according to the oath: Psalm 110. The Lord hath sworn, and it shall not repent him, thou art a priest● for ever after the order of Melchizedek: or that I may speak a little more largely: First all the confederates do reap this fruit in the exaltation of Christ in the priesthood, that they know that the Mediator of this everlasting covenant is entered into that same sanctuary not made with hands, the very heaven itself and is exalted to the right hand of God, that continually and without any interruption, and that every moment he may appear an intercessor before the father for us: and so may maintain that same covenant once established for ever, and may confirm it by his intercession in the heavenly throne of his Majesty.  
I. The testimonies of the everlasting conservation of this free covenant, appear in the eight to the hebrews, verse 6. But now our high priest hath obtained a more excellent ministery, in as much as he is the intercessor of a more notable covenant, which is ratified by more excellent promises, etc. Also in the 7. to the hebrews, And that not without an oath, for these are made priests without an oath: but this is made with an oath by him that said unto him, the Lord hath sworn, and it shall not repent him, thou art a priest for ever after the order of Melchisedech. By so much is jesus made a surety of a better Testament, for among these many were made priests by reason that death suffered them not to endure; but this man because that he endureth for ever, hath a perpetual priesthood. By which he is able also perfectly to save those which come to God through him, evermore living to make intercession for us.  
II. Concerning the appearing of Christ in ●he sight of God for us, and the perpetual ver●ue of the sacrifice of Christ once offered up, it is written Hebru. 9 verse 24. Christ entered in ●nto a sanctuary not made with hands, which ●s a pattern answering unto the true sanctuary; but into heaven itself, that he may appear now in the sight of God for us. And Heb. 10. ver. 22. This man, after he had offered one sacrifice for sins, sitteth without any interruption, that 〈◊〉 for ever, at the right hand of the Father.  
III. As touching the will in the son of maintaining it, and of the Fathers will in accepting of it, the oath doth witness, whereof God will not repent him: and consequently neither will it repent the son of receiving the office of being an everlasting Saviour, Psal. 110. Rom. 8. Who shall lay any thing to the charge of God his chosen? It is God that justifieth, who shall condemn? It is Christ which is dead: yea rather which is risen again, who is also at the right hand of God: who also maketh request for us. Out of which words that same constant will in the son of keeping us before the sight of the Father, which Paul comprehendeth in intercession, is understood: and which answereth unto the will of God, whereof he spoke before, It is God who justifieth. Therefore the faithful, they cannot doubt of that everlasting reconciliation with God, aswell because that same everlasting office of reconciling is laid upon Christ: as also because Christ executeth the same with most high power and glory, preserving it fully and perfectly every moment, without any or the least interruption that may be; so that worthily enjoying such a patron, we may undoubtedly trust that none can come forth which either dare accuse or condemn the faithful, that we may trust I say, that the least accusation that may be, can not be admitted before that same high priest in so great glory making intercession for us, whether it be of Satan, of the conscience or of sin: so that that same glorious intercession of Christ doth truly perform unto us that God hath promised by isaiah the Prophet: I have taken away thine iniquities as a cloud, and thy sins as a little cloud: turn unto me because I have redeemed thee. Also Chapter 60. verse. 1.   

The second fruit whereof we be partakers by this exaltation of Christ in the priesthood.  
THe second fruit is, that we dare both with a full faith, & as I may say, with a full mouth ask and look for from God all good and healthful things: forasmuch as we are members of that priest, who with so great power and glory maketh intercession for us, being surely persuaded, that his glorious intercession will swallow up all our unworthiness, and get unto us unspeakable grace: and so that we shall receive for and through this Bishop, all those good promises which we ask, Hebru. 10. verses 19.20. etc. Seeing therefore brethren that we have liberty to enter into the holy place by the blood of jesus, by the new and living way which he hath prepared for us through the vale, that is his flesh: and seeing we have an high priest governor over the house of God, let us draw near with a true heart, and with an undoubted persuasion of faith, our hearts being pure from an evil conscience: and our bodies being washed with pure water let us hold the confession of our hope not wavering, for he is faithful who hath promised. Also to the Philip. 4 verse 6. Be nothing careful, but in all things let your request be showed unto God in prayer & supplication with giving of thanks, and the peace of God which passeth all understanding shall preserve your hearts and minds in Christ jesus. We have therefore this plentiful fruit, that in all things which we have to do with God, we have such an overseer of the house of God, and such an intercessor, as in whose favour the Father will give us all things, and therefore he is called, Heb. 2. a faithful Bishop in those things which he hath to do with God: and in the third to the Heb. verse 2.5.6. & Heb. 4. verse 14.   

The third fruit.  
THat we offer up ourselves, and all good things which we receive for and by this high Bishop, for sweet and acceptable sacrifices to GOD, in all things giving thanks unto God by this jesus Christ: and which by and for the Son he accepteth to his glory, and bringeth to pass that they serve for it, Apocalip. 5. verse 8. The four and twenty elders fell down before the Lamb, every one having harps and golden vials full of sweet odours, which are the prayers of saints. And Rom. 12. I beseech you brethren, by the mercies of God, that ye give up your bodies a living sacrifice, holy and acceptable unto God, etc. 1. Pet. 2. verse 5. Ye also as living souls, be ye builded up into a spiritual house and holy priesthood, to offer up spiritual sacrifices unto God by jesus Christ. Wherefore also it is contained in the scripture, Behold I put in Zion a chief corner stone, elect and precious: he that believeth therein, shall not be ashamed. And Hebru. 13. verses 15.16. also to the Philip. Cap. 1. verses 11. and 12. filled with the fruits of righteousness which are in you by jesus Christ to the glory and praise of God.   

The fourth fruit.  
FOrasmuch as the faithful are members of Christ making intercession for them in high glory, he doth not only through his intercession make their sufferings holy, but also glorious in the sight of God, Psal. 116. verse 15. Precious in the sight of God is the death of his meek ones. Also in the Psal. 56. verse 9 and Philip. 2. verse 17. Yea and though I be offered up upon the the sacrifice and service of your faith, I am glad, and rejoice with you all. For the same cause also be ye glad and rejoice with me. Therefore the sufferings of the Church are wonderfully sanctified and made glorious, through this high Bishop making intercession in glory. To be short, what soever things were plainly and magnificently instituted of God, concerning the priesthood of the old Testament, and the sacrifices, and were done according to that spiritual pattern that was showed to Moses in the mount, we have the full truth and perfect fruit to everlasting consolation in the priesthood of Christ: not only as he administered it in humility, with so great power, that by one oblation he made perfect for ever those that were sanctified: but also in that he liveth always to this end, to make intercession for us, and so bringeth to pass, that we always enjoy the fruit of his sacrifice, and the truth of all those things which were promised of God by the figures of the old Testament. Therefore when we read the Scriptures of the old Testament, we ought to lift up our minds hither: I say to this priest, performing that unto us every moment in high glory, that God had promised by the mouth of the prophets, and by those visible ceremonies. For what so ever things are written, they are written for our learning, Rom. 15.4. For example sake, Exod. 39 that the high priest did bear upon his shoulders the names of the tribes, and did bear those twelve precious stones before his breast entering into the sanctuary, in remembrance of those twelve tribes of Israel, that Christ executeth at this day with great glory: He hath us the true Israel always in his breast and fresh memory before the sight of God as precious stones. To be short we shall know and perceive the full fruit of the exaltation of Christ in his Priesthood in everlasting life with wonderful admiration, when in presence we shall behold that same exaltation of our high priest in glory: even as the high priest himself prayed joh. 17. Father, those that thou hast given unto me, I will that they be with me where I am, that they may behold that same glory which thou hast given unto me.   

What the exaltation of Christ is in his kingdom, which is the other part of the sitting of Christ at the right hand of God.  
THE kingdom of God is the restoring of salvation through the word and spirit in the elect, descended from a most wise and mighty head Christ, and a defence against the enemies. This kingdom when it was in this world, began in humility, as he saith, repent & amend, for the kingdom of God is at hand. The exaltation therefore in this kingdom is that same placing in highest degree of honour, to the end the son may show himself openly before the Angels, & blessed men in great light to be the king and head of all the elect, and by shedding his power even unto us with a greater efficacy than when he was in his body in the earth, he may restore and repair life and salvation by the word and spirit in his elect, and may defend them against all enemies. Eph. 1.21.22 The father hath placed Christ at his right hand in the heavens far above all power & principality, & might and dominion, & every name that is named not in this world only, but in that which is to come, and he hath made all things subject under his feet, and hath appointed him to be head over all things to the Church which is his body, and the fullness of him which fulfilleth all in all things: joh. 16.7. I speak the truth unto you, it is expedient for you that I go away: for unless I go, that comforter shall not come unto you: but if I depart, I will send him unto you. And this was because it was so appointed by God his decree, that Christ being exalted in his kingdom, should send him.   

What fruits, we are partakers of by the exaltation of Christ in his kingdom.  
LIke as Christ was borne and died for us: so also he sitteth at the right hand of God for us. Now the first fruit is, that only Christians do rightly know God, call upon him, and praise him. For therefore the father placed Christ at his right hand, that he might be acknowledged, worshipped and praised, both of Angels and men, as their only God and Lord. And contrariwise God doth abhor all other worships which are not directed unto Christ, in whom only he will be acknowledged, called upon, and praised. Peter inferreth, Acts 2. of the sending of the holy Ghost; out of the testimony of David concerning the sitting of the Messiah at the right hand of God: Therefore let all the house of Israel know for a surety that God hath made him both Lord and Christ, this jesus I say, whom ye have crucified: And Phil. 2.9.10.11. Wherefore God hath also highly exalted him, and given him a name above every name, that at the name of jesus should every knee bow, both of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that jesus Christ is the Lord unto the glory of God the father. And Psa. 97. ver. 7. Apo. 5. ver. 7.9.12.13. 1. Cor. 1. ver. 2. Act. 7. ver. 59 & cap. 9 ver. 14.   

The second and the third fruit.  
THE other fruits are known by their ends. For therefore Christ is exalted in his kingdom, that inwardly he may enrich his Church, and without he may defend it against enemies, yea and also may bridle those that are deadly and inward enemies: the second fruit therefore is, that the father for and by this Christ doth assuredly give the holy ghost to them that ask it, doth govern and quicken the faithful by the ministery of the Gospel, & both beautifieth the whole Church with diverse gifts: and also giveth to every member so much gifts as are sufficient for the glory of the head, for the edification of the whole body, and the salvation of that same member: but he leaveth none of them without necessary gifts, or letteth them to be empty, Acts 2.33. Christ exalted to the right hand of God, and having obtained of his father the promise of the holy Ghost, hath shed forth this which ye now see and hear. And to the Eph. 4.7. To every one of us grace is given according to the measure of the gift of Christ. And a little after, He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some pastors, and teachers for the repairing of the Saints, for the work of the ministry, and for the edification (I say) of the body of Christ, till we all meet together in the unity of faith, and that acknowledging of the Son of GOD unto a perfect man, and unto the measure of the age of the fullness of Christ. Also, Let us altogether grow up in him which is the head, to wit, Christ, by whom all the body fitly knit and compact together by all the joints for the furniture thereof, according to the effectual power which is in the measure of every part, the whole receiveth increase of the body, unto the edifying of itself in love. Christ therefore reigneth unto us at the right hand of the father, that pouring out the holy Ghost upon us, he might be effectual by the ministery, and through the spirit might make us his members, and might advance his spiritual kingdom day by day in us, until he might fully join us unto himself being perfectly regenerate and washed again from sin and corruption, and so he might be God all in all. 1. Corinthians. 15.   

The third fruit.  
THE third fruit is the defence of the Church against all our enemies, sin, the flesh, the world, tyrants, devils: all which our heavenly father calleth the enemies of Christ: and in very deed he showeth daily examples of his power in overthrowing them, Psal. 110. The Lord hath said to my Lord, sit at my right hand, until I make thine enemies a footstool unto thy feet. jehova shall send the sceptre of thy strength out of Zion: rule in the midst of thine enemies. Surely a wonderful consolation that we are his brethren, yea his members, to whom all power is given in heaven and in earth, without whose will & power, neither the Turks nor antichrist can devise any thing against the Church, no nor conclude or move so much as a finger for the executing of their counsels: so that Christ reigneth in such sort in the midst of his enemies, that he will not be shut out, no not out of their most secret counsels. Yea we are the brethren and members of that Christ, by whose most present divine power, all men are governed, and all creatures in heaven and in earth; so that we may say with full security of mind with the Apostle, Romans 8. Who shall separate us from the love of Christ? shall tribulation? shall anguish? shall persecution? shall hunger? shall nakedness? shall danger? shall the sword? (as it is written, For thy sake are we killed all the day long, we are counted as sheep appointed to the slaughter) yea but in all these things, we are more than conquerors through him that hath loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor hight, nor depth, nor any other creature shall be able to separat us from the love of God, which is in Christ jesus our Lord. If when Christ reigned in humility the devils were constrained to ask him leave, how shall they now dare to attempt any thing against any member of Christ, after that Christ is ascended on high & hath led captivity captive, unless first they shall entreat the Lord Christ? But faithful is Christ our Lord, who shall not suffer us to be tempted, above that we shall be able to bear. 1. Corinthians 10. If then when he governed his kingdom in humility and great abasement, the sea was still, when he said, Mar 4. be still; What shall be now done, he reigning in high glory when he will declare his will, as were but by a beck, against the storms of persecutions? But we are the members of so great a Lord, and of Christ, and therefore he not only can, but also will that which is most healthful unto us. And do not we now much more deserve that Christ should upbraid no less unto us then unto the Apostles (a lack for sorrow) that same faintness of faith, because that in the tempests of adversities, in the meditation of so great things our faith doth mount up no higher? See an example of defence Act. 18. ver. 8.9.    

From thence he shall come to judge both the quick and the dead.  

Testimonies out of the Prophets and Apostles.  
DAniel 7.13. I did see in a vision by night & behode one like the son of man came in the clouds of heaven, and approached unto the ancient of days, and they brought him before him, and he gave him dominion & honour and a kingdom, that all people nations and languages, should serve him: his dominion is an everlasting dominion, which shall never be taken away, and his kingdom shall never be destroyed. And in the Epistle of Jude, verses 14.15. And Enoch also the seventh from Adam, prophesied of these, saying, behold the Lord cometh with thousands of his saints, to give judgement against all men, and to rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked sinners have spoken against him, Matth. 25. And when the son of man cometh in his glory, and all the holy Angels with him, Then shall he sit upon the throne of his glory, and all nations shall be gathered before him, and he shall separate them one from an other, as a sheepehard separateth the sheep from the goats. And he shall set his sheep on his right hand, and the goats on the left. Then shall the king say to them on his right hand, Come ye blessed of my father: take the inheritance of the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me to eat, I thirsted, and you gave me to drink. etc. 2. Pet. 3. verse 9 The Lord is not slack (as some men count slackness) of that promise he hath promised, but is patiented toward us, and would have no man to perish, but all to come to repentance. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the elements shall melt away with heat, and the earth with the works therein shall be burnt up. Seeing therefore that all these things must be dissolved, what manner of persons ought ye to be in holy conversation and godliness, looking for and hasting unto that day of the Lord, by the which the heavens being on fire shall be dissolved and the elements shall melt with heat?   

Why this article is added unto the former.  
THis article is added unto the former, for the greater confirmation of our faith. For because Christ sitting at the right hand of his father, doth so exercise his kingly power of judging, partly by defending his that are in covenant with him, that yet in the mean while he keepeth them under the cross and wrongs of their enemies, to mortify sin: partly so bridling the ungodly, Acts 12. that in the mean season he leaveth many things unpunished, to the end his long sufferance may exclude all excuse: and therefore Christ our Lord will to the end that we be not troubled with any miseries or cruelty of enemies, that we should lift up our heads with true confidence of mind to look for his coming, that the greater our misery shall be, the more certain we may be, that the day of our triumph is at hand, and of the righteous destruction of all the wicked enemies of God.   

That the general and last judgement must of necessity be, that we may be armed against those scorners, whom the holy Ghost hath foreshowed should be, by Peter the Apostle in these last times,  
A sure foundation may be taken from the righteousness of God, and the state of the righteous in this life, as Paul hath concluded in the 1. Thes. 1. For it is a righteous thing with God, to recompense tribulation to them that trouble you; and to you which are troubled, release with us, when the Lord jesus shall show himself from heaven with his mighty Angels in flaming fire, etc. Forasmuch therefore as that recompense is not in this life, which the righteousness of God requireth, and this notwithstanding this righteousness remaineth firm & unmovable with God for ever, that the wicked may be punished, the Godly may receive that same promised release, there upon the Apostle inferreth, that that is a manifest token of the just judgement of God to follow of the coming of the Lord; Furthermore this foundation being laid, the destruction of the city of jerusalem may be added: which Christ joined with the prophecy of the last judgement, not without a great & weighty cause, that is to say, the figure with the thing signified: that we might no more doubt of his wrath to come upon the ungodly in the day of judgement, then of the shame of the jews foreshowed of Christ, which yet they bear before our eyes. Matth. 24. Luke 21.   

Of the meaning of this Article.  
THE meaning of this article is: I do believe that jesus Christ doth not only now exercise his kingly power of judging, by his virtue from heaven by diverse examples aswell in defending the godly, as repressing the wicked: but also that he shall solemnly come from heaven from the right hand of the power of God in a corporal presence, thoroughly to judge all men, as well those that are departed out of this life from the beginning that the world was created, whose bodies shall rise again; as those whom that day shall find remaining yet living in this world, who shall suddenly be changed. Now forasmuch as to judge is to absolve the innocent & to beautify them, and to condemn the wicked, and to punish them: I believe that he shall so judge, that he shall fully deliver the godly, and beautify them with eternal glory: & contrariwise that he shall fully execute the condemnation upon the contemners of so great long suffering & patience, and so shall drown sathan (as Pharaoh) with all his army in everlasting destruction, but he shall bring in his confiderats fully delivered from all tyranny of the wicked into that same true heavenly inheritance, as into the land of promise: to which Paul would have us to look, when he saith, as often as ye shall eat of this bread, & drink of this cup, ye shall show forth the Lords death until his coming again.   

Why the coming of Christ is not so fearful unto the faithful.  
FIrst the cause doth comfort the faithful for which he shall come to judge. Now the chief end of the coming again of Christ to judgement, is the glorifying of the Church, that is to say, that sin and death being fully overcome, and the enemies of the kingdom being adjudged by the just judgement of Christ to everlasting pain, and so all offences and impediments removed which did let the glory of the sons of God, God might appear without any let fully & perfectly glorious in his saints, Eph. 5.1. Cor. 15. Christ setteth this same cause or rather end & scope before our eyes, whilst he calleth that day the day of redemption. Secondly the very person of the judge doth take from us all fear: For even, for this cause the father hath delivered all judgement to the son, as he is the son of man that he might make our consciences quiet, & take from us all terror of condemnation. joh. 5.22.27. Both because that now we believe that he shall be judge, and also because we shall behold him with our eyes in whose body our sins are cleansed, and all the curse taken away. Heb. 9.28. Tit. 2.13.14. Last of all the commandment & promise of Christ doth free & deliver us from all fear. The commandment is plain in Luk. 21. When ye shall see these things come to pass, be of good comfort, & lift up your heads. Math. 24. It shall come to pass, that ye shall hear of wars and rumours of war, but see that ye he not troubled, for these things must be. The promise is plain in third of joh. He that believeth in the son, is not judged or condemned. And cap. 5.24 1. Thes. 4.14.17. & cap. 5, ver. 9.10. joh. 17. ver. 22.24. yea & let that promise be considered which is in 1. Cor. 6. do ye not know that the saints shall judge the world? And a little after, be ye ignorant that it shall come to pass, that we shall judge the Angels? And surely seeing all the Articles of the faith are delivered for our consolation, it must needs be that this article also of judgement is delivered, not to shake, but to confirm and establish our faith.   

How we ought to make ourselves ready to judgement.  
WE must prepare ourselves to the judgement of Christ, by faith and a good conscience: that is to say, by a faith which leaneth upon a fast and sure foundation: and by the fruits of faith which do bear witness of it, and with which it is exercised: Now the foundation of faith is not our merit, neither in whole, nor in part: but of Christ alone, who delivereth us from the wrath to come. 1. Thess. 1. For no man can lay any other foundation, then that which is laid already, to wit, jesus Christ. 1. Cor. 3. The which also is manifestly understood by the words of the judge himself: For first he saith, Come ye blessed of my heavenly father: Now we are not blessed by, or in ourselves, but by Christ, by whom we are both delivered from the curse, and also adopted to be sons of the mere good will, and free purpose of God. Galat. 3. Ephesi. 1.2. The judge further addeth, Possess for an inheritance the kingdom prepared for you from the beginning of the world. If an inheritance; then no merit: If prepared from the beginning of the world; than not gotten by us which yet were not. And these things concerning the foundation whereupon our faith leaneth. Now after that I am assured through faith, that I am one of the sheep of Christ, which he hath redeemed not with gold and silver, but with his own blood: I must endeavour that I may have those same marks where with by his spirit he is wont to mark his sheep, to wit, fruits worthy repentance: which are, that I feed Christ being hungry, and give drink unto him being thirsty in his members: that I receive Christ by hospitality in strangers, etc. But the faithful rest not upon these works of thankfulness, like as also they shall say in the judgement, Lord, when saw we thee, hungry and thirsty, and gave meat & drink unto thee? But they shall only rest upon Christ, who is made unto them of God, wisdom, righteousness, sanctification and redemption. 1. Cor. 1. To these fruits and exercises of faith, belong sobriety, calling upon the name of God, and watchfulness. For it is a precious deceit of sathan, whilst he persuadeth men that that same judgement is yet far off: or that there is no need every hour or moment to look for it: when as notwithstanding the commandment of Christ, and the doctrine of the Apostles require special watchfulness, Luke 21. Matth. 24. verse 44.45. 1. Thessa. 4. vers. 15.17. and chapter 5. verse. 1.2. 1. Pet. 3. Besides these, the looking for judgement, doth admonish the faithful, that above all things they take heed unto themselves, lest they defile their bodies or their souls with the idolatry of Antichrist or with the like, & that they underprop their minds with patience, concerning which matter there are extant grave admonitions Mat. 24. ver. 24.25. & Apo. 14. ver. 7.7.11.12. & chap. 18. ver. 4. To conclude, we must keep a good conscience in all things, even until the Lord shall come, who shall make manifest the secrets of darkness, & shall lay open the counsels of the heart. 1. Cor. 4.5. So Paul saith, Act. 24. In this therefore I exercise myself that always I may have a conscience without offence before God and men.     

THE third part of the Creed.  

I believe in the holy Ghost.  

Testimonies out of the Prophets and Apostles.  
joel 2.28 And it shall come to pass afterward: I will power out my spirit upon all flesh, & your sons & your daughters shall prophecy: your old men shall dream dreams, and your young men shall see visions: yea and upon the servants and maidens in those days, I will power out my spirit, and I will show wonders in the heaven & in the earth: blood, & fire, & pillars of smoke: the son itself shallbe turned into darkness & the moon into blood, before the great & terrible day of the Lord come. And further it shall come to pass, that whosoever shall call upon the name of jehovah, shall be saved: for in Mount Zion, and jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Acts 2.16.17. But this is that which was spoken by the Prophet joel, And it shall be in the last day, saith God, I will power out of my spirit upon all flesh, and your sons and your daughters shall prophecy etc. Esay 59.20 21. And the redeemer shall come to Zion, and unto them, that turn from iniquity in jacob, saith jehovah, and I will make this my covenant with them, my spirit, that is upon thee, & my words which I have put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, saith the Lord, from hence forth even for ever. joh. 14. verses 16.17.18.19. etc. I will pray the father, and he shall give you an other comforter, that he may abide with you for ever, even the spirit of truth whom the world can not receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. I will not leave you fatherless: but I will come to you, yet a little while, and the world shall see me no more, but ye shall see me: because I live, ye shall live also. At that day shall ye know that I am in my father, and you in me, and I in you. Many more testimonies were alleged, when we entreated of the trinity.   

The meaning of this article.  
I Believe that the holy Ghost is very true & everlasting God, and of the same substance together with the father and the son, and yet notwithstanding a person distinct from both, as proceeding from them both. And therefore forasmuch as he is very God, I place my confidence and trust in him, as in the father and in the son, and I trust in him that he will work all, that in me, being empty of all good, that he himself hath promised in his word, & for which cause he is sent of the father & the son. Now his effects they are many and diverse. For first of all he is given, that he may witness the love of the father in our hearts, Gal. 4. & that he may lighten the eyes of our mind with the knowledge of Christ: & that through faith he may so engraft me into Christ as a branch into the vine & may make me a partaker of Christ, & all his benefits, joh. 15. This conjunction with Christ & his benefits, which the holy ghost doth work in us, the scripture doth express with great force when he saith, that the holy ghost doth sprinkle us with the blood of Christ, 1. Pet 1. doth make us members of Christ, 1. Cor. 6. doth feed us with Christ, joh. 6. doth make us drink of Christ, 1. Cor. 10. & the 12. and doth build us upon Christ. Eph. 2. In which the office and end of the holy ghost given unto us, is showed, that through faith it may most nearly knit us unto Christ, and may work the like things both in the members & head, seeing it is the same spirit, that is to say, the very same life & glory, Rom. 8. I believe that the holy ghost as the true & very God will work these things in me, which he hath promised unto me that believe; even as these his peculiar epithetons & names do declare: that he is the water flowing unto everlasting life, john. 4.7. A water which shall cleanse me, Ezek. 36. 1. Corinthians, 6. An anointing which shall remain in us, 1. john. 2. the seal and earnest of inheritance: in all which it is promised unto us that he is given unto us to comfort us in all adversities, to help us in our infirmities, to make intercession for us with sighs and groans that can not be expressed, (forasmuch as we know not to pray as we ought) and so that he be our true comfort or advocate, who suffereth not us to be destitute of his counsel and help, but handleth our cause himself, to the end he may be in us and remain with us for ever, john. 16. To him I trust, to him I wholly deliver myself to be governed, comforted, and quickened in the father, and in jesus Christ his son, who through the holy Ghost make their abiding with us.   

The applying of this doctrine to the covenant of grace.  
THat same everlasting covenant that God hath stricken with Abraham, the Son of God in man's nature, taken of the seed of Abraham hath confirmed, by satisfying the righteousness of God perfectly, in manner as I have confessed in the former articles of faith. Now it resteth that the holy Ghost engraft us into Christ through faith the true seed of Abraham, and so power out that blessing, promised to Abraham and his seed upon us, and by the earnest of an everlasting inheritance. Paul saith in the third to the Galathians, that in the Gentiles the blessing of Abraham is extant in Christ jesus, that we might receive the promise of the spirit through faith. And a little after, Now to Abraham and to his seed were the promises made, he saith not, & to the seeds, as speaking of many: but, and to thy seed (as of one) which is Christ. Also, And if ye be Christ's, then are ye Abraham's seed & heirs by promise: And Rom. 9.8.2. Cor. 1.21.22.   

How the holy Ghost is given, and how we know whether we have it or no.  
THe holy Ghost is given by the ministry of the Gospel as by an ordinary mean. Gal. 3. This only would I learn of you, received ye the spirit by the works of the law, or by the hearing of faith preached? Also Ephesi. 1. verse 13. and 1. Cor. 12. verse 13. Now thou shalt know by the working of the holy Ghost that thou art a partaker of the holy Ghost. For even like as thou seest not the wind, but dost feel his operation: so the holy Ghost is known by his working, as Christ teacheth john 3. These are the principal and chief works of the holy ghost in us: faith, invocation, & groans. 1. Cor. 12. No man can say, Lord jesus, but by the holy Ghost: and the 2. Cor. 4. because we have the same spirit of faith, according to that which is written: I believe and therefore I speak: so we also believe, and for that cause we also speak. Ro. 8. Because we are sons, therefore God hath given the spirit of the son into our hearts, by which we cry Abba Father. And in the same place; The spirit maketh intercession for us, with groans that cannot be uttered. Besides these, the being displeased with ourselves, and the hatred of sin, or rather the battle against sin is a sure, and undoubted token that we have the holy Ghost, & that we are engraffed into Christ. For the flesh fighteth not against itself. Rom. 8. There is no condemnation to them which are in Christ jesus, which walk not after flesh, but after the spirit.     

THE FOURTH part OF the Creed.  

I believe the holy Catholic Church, the communion of saints.  

Testimonies out of the Prophets and Apostles.  
GEnesis 9 God enlarge japheth, that he may dwell in the tabernacles of Sem. isaiah 54. Rejoice O barren which dost not bring forth, break forth into praise, and rejoice which didst not bring forth, because more are the Sons of the desolate, then of the married wife, saith the Lord. Enlarge the place of thy tents, and let them spread out the curtains of thy habitations. And a little after, For he that made thee, is thy husband (whose name is the Lord of hosts) and thy redeemer is the holy one of Israel, who shallbe called the God of the whole world. Also to the Galathians 4. verse 27. and isaiah 60. ver. 1.2, etc. Arise, be enlightened, because thy light cometh, and the glory of the Lord is risen upon thee. For behold darkness shall cover the earth, & thick darkness the people: but the Lord shall arise upon thee, and the nations shall walk to thy light, and Kings to the brightness of thy rising. Ezech. 37. verses. 22 24. and Chapt. 10. And there shall be one shepherd, and one sheepfold. john 11. verse 52. And not that jesus should die for that nation only, but also that he should gather together in one the children of GOD which were scattered, Apoc. 59.10. Thou hast redeemed us unto God, through thy blood out of every tribe, and tongue, people, and nation.   

What this part containeth.  
THE fourth part containeth the effect of all that went before. For except we will that the Father have sent his son in vain, and that his son also hath suffered, and is risen again in vain; that the holy Ghost was promised and sent in vain: we must needs believe that the effect of all these is, that the Father in Christ by the power of the holy Ghost doth build up a new people unto himself, whom before he had freely chosen, with whom he doth enter into a free covenant, and to which he doth communicate himself and all his benefits, isaiah 53. When he shall lay down his soul a sacrifice for transgression, he shall see the seed that shall prolong his days, and the will of jehovah shall prosper in his hand, etc. Eph. 2. ver. 6.   

The meaning of these words, I believe the Catholic or universal Church.  
THe meaning is that the son of God, even from the beginning, (Matt. 11. ver. 12.) gathereth and buildeth up a people unto himself, from the whole body of mankind, elected before all worlds, whom Christ raiseth up being dead in sins, and reconcileth unto himself by the ministery of his word, and reneweth by faith to life everlasting, john 5. vers. 8. Ephes. 2. ver. 1.2.3. and Chap. 5. vers. 26. which he adjoineth unto himself as his spouse or wife, that all the true members of this people may have true fellowship with Christ and mutual amongst themselves, both in this and in the life everlasting, 1. john. 1. Amongst which people I trust myself to be enroled and never to be blotted out from them, john. 10. & 17.   

Why the Church is called Holy.  
BEcause none can be united unto God, unless he be holy and pure, even as God is holy & pure: therefore I do undoubtedly believe that God doth justify and also purge those whom he hath chosen to this inseparable union to holiness and innocency of life, that the glory of God may shine in them, Rom. 8. Ephes. 5. Now the Church is holy two manner of ways, by renovation, and by imputation. By renovation in itself, that same holiness is only begun: Rom. 7. Of this same first manner of holiness, it is said, 2. Cor. 7. Working your sanctification, and 1. Thes. 4. ver. 7. But by imputation her holiness is most perfect in Christ, as he saith, I sanctify myself for them. In this second manner of holiness I believe that there is no sin, no death in the Church, that is to say, that no fault or punishment is imputed to the true members of the Church. Because they that believe in Christ, are not sinners, are not guilty of death, but are simply holy, and righteous, Lords over sin and death in Christ, and live for ever. Ro. 5. ver. 8.9. and Heb. 10. ver. 14. Colo. 2. ver. 10. Ro. 8.1. Thess. 5.10.   

Why the Church is called Catholic.  
THe Church is called Catholic, or universal, because that like as there is one head of the Church, to wit Christ: so the universal members thereof scattered throughout the world, do grow up into one body, by the same spirit. Ephes. 4.1. Cor. 10. and 12.    

Communion of saints.  

Testimonies out of the Prophets and Apostles.  
LEviticus 26. and 2. Cor. 6. verse 17. Ye are the Temple of the living God, as God hath said, I will dwell amongst them, and I will walk there, and I will be their God, and they shallbe my people. Wherefore (Esay 52.) Come out from among them and separate yourselves saith the Lord, and I will receive you, I will be a father unto you, and ye shallbe my sons and daughters, saith the almighty. Also joel 2. vers. 32. 1. Tim. 3. verse. 15.16. That thou mayst know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of truth, 1. Cor 12. verses 13.14. For by one spirit, we are all baptized into one body, whether we be jews, or Grecians: whether we be bond or free, and have been all made to drink into one spirit, 1. Cor. 10.17. Because we that are many, are one loaf, and one body, who are partakers of one and the same bread, Also to the Heb. 3. verse 13, etc. 1. john. 1. That which we have seen and which we have heard we declare unto you, that you also may have fellowship with us, & that our fellowship also, may be with the Father, & with his son jesus Christ: & these things writ we unto you, that your joy may be full. Acts. 2.47. And the Lord added to the Church from day to day, such as should be saved.   

The meaning of these words.  
THe communion of saints, signifieth both that same outward fellowship, whereby the people as members of the visible Church through the ministery of the doctrine both of the Prophets, and Apostles, and also of the sacraments, are called into one body, and also that same inward conjunction, whereby those whom the Lord hath always chosen in this visible congregation, that is to say, the true believers, are knit and united together with the father, with jesus Christ his son, and mutually one with another amongst themselves. Concerning that same outward union we must know that the truth of the prophetical, and Apostolical doctrine is an undoubted token of the visible Church, 1. Tim. 3. Besides all that profess that same truth, wheresoever they shall come in the world to any visible company of the Church, they have right to communicate in hearing the word, in prayers, and receiving of the sacraments. isaiah. 2.2.3. yea all the faithful have commandment that wheresoever there is a visible assembly of the Saints, that they join themselves unto it, and by no means separate themselves from that communion. The Church also is bound to receive them, and to the uttermost of her power, with a cheerful mind to communicate those means which are committed unto her, such as all bodily and spiritual helps are to the common salvation. And as touching that same inward union or fellowship, it hath as it were these degrees. First all the elect have the same right of the children of God, that is common to all: and so the same Father in heaven, Rom. 8.  
Secondly, all the elect are endued with the same faith, whereby even from the beginning, they were engrafted into the son of God, and yet are engrafted, which is a forcible, and an effectual calling.  
Thirdly, the same favour of justification in Christ is common to all under the old & new Testament.  
Fourthly, glorification is also common to the whole body: so that the inhabitation of the Father, the Son, and the holy Ghost, was always the same under either testament: to which scope and end all the gifts of the holy Ghost tend, bestowed for the common building up of the whole body, that at length the glory of the king may fully shine in the whole body.    

I believe the forgiveness of sins.  

Testimonies out of the Prophets and Apostles.  
IEremie 31. I will have mercy upon their iniquities, and I will not remember their sins any more: & Chapter 33. also Psal. 103. O my soul, bless thou jehovah, and forget not all his benefits; who forgiveth all thine iniquities; who healeth all thine infirmities. And a little after, He hath not dealt with us according to our sins, neither hath he rewarded us according to our iniquities. For as the heavens are high above the earth; so hath his mercy prevailed towards those that fear him. As far as the East is from the West, so far hath he put our offences from us. And 1. john. 1. The blood of his Son jesus Christ hath purged us from all our sin. The benefits which Christ communicateth unto his Church, by the virtue of the holy Ghost, are set out a little more fully in these last articles. Now his benefits are to be considered two manner of ways. First in respect of the possession which we have in this life, and in which we stand. Moreover in respect of the full enjoying and perfection of them, which undoubtedly we shall be partakers of, in the life to come. I understand the possession of the benefits of Christ which we now have in this life, thus: that even like as there is no salvation without the Church, which is the body of Christ, so also all they, which are his true and lively members now have & do undoubtedly possess true happiness; all which we comprehend in the Creed, under the forgiveness of sins, as the Apostle proveth Rom. 4 out of the 32. Psalm, Blessed are they, whose iniquities are forgiven, and whose sins are covered.   

The meaning of this Article.  
I Believe that whatsoever is sin, and so called, whether it be original, or by birth, as transgression in the loins of Adam, & the corruption that followed of it, which I bear about in my flesh: or whether it be actual sin, as thoughts, words, and wicked deeds, which spring from thence: I believe I say, that all that through faith, whereby I am engrafted and dwell in Christ, in the free and undeserved goodness of God, is freely forgiven me, and so freely, that all memory, aswell of the fault, as of the punishment, like as if I had never sinned, or had no sin, is taken away from before God: and therefore I trust that I am now already blessed.  
Now for as much as nothing is more hard then to believe the forgiveness of sins, go to, let us see what are the causes of this certainty concerning the forgiveness of sins. The chief and principal cause is, because the covenant and oath of God, which containeth this article in it, is confirmed by the death of the testator himself, which is jehovah, that God will not be any longer mindful of our sins: of the testator I say, even of God himself, which had made that covenant. Now what can be a greater confirmation of this covenant and testament, then when that personal word who is the true and everlasting God vouchsafeth to confirm by his death which he took upon him in the flesh the same thing that he promised. Now it is plain out of the 31. Chapter of jeremy, that it is jehovah himself that maketh that testament or covenant. And in the eight Chapter of hebrews verses 15.16. and again in the 9 it is plainly taught, that it is the same jehovah, which by his death hath confirmed the same testament. Where there is a Testament (saith he) there must be the death of him that made the Testament. In which place, he also saith, that the same Christ which died, was the maker of that same Testament promised in jeremy: Also Act. 20. Now what may be said or thought greater in heaven, or in earth, then that this article; I believe forgiveness of sins; should be confirmed by the death of God himself?   

That sin is forgiven, not that it should not be, but that it should not be laid to our charge.  
But whether may we say that our sins are so forgiven, that no remnants thereof remain in us? No, in no case: for although sins be in us, and shallbe even until our death: yet notwithstanding, we believe, that they shall not be laid to our charge, but for the merit of Christ shall be forgiven us. And therefore Saint Paul with the Prophet, pronounceth not them blessed, in whom there are no sins, but whose sins are covered. The whole matter tendeth to this, that we undoubtedly believe that the Church which is the mystical body of Christ, and every member of it, doth possess in this life not an uncertain and temporal; but a firm and an everlasting forgiveness, not of one, or another sin, but of all sins, with which they must struggle, which have joined with it an incredible peace and quietness of conscience, and therefore happiness itself. For this is the meaning of the Prophet, when he saith, that now God doth crown us with mercy & compassion. And john 5. He that believeth in me, hath passed from death to life. But God forbidden that we should take occasion hereof to sin, because we believe that our sin is forgiven us. For as many as are truly engrafted into Christ through true faith, besides that benefit of forgiveness with which the image of Satan is covered: we begin to possess therewithal another, to wit the restoring of the image of God, which consisteth in the mortification of the old man, and quickening of the spirit. Rom. 6. Now both these benefits are freely given us of the father for Christ, into whom whilst he doth engraft us by his holy spirit, first he covereth our sins by the imputation of the perfect obedience and satisfaction of Christ, than he doth further begin in us by the same spirit that same new obedience, which is an undoubted testimony of our engraffement into Christ, and therefore of the forgiveness of sins, Rom. 8. in the beginning of the Chapter. For the free covenant of God doth contain these two parts, as may be seen in the 31. Chapter of jeremy. And hereof it cometh to pass that it is everlasting: because both he writeth his law in our hearts, that is, through his spirit he beginneth a new obedience that we depart no more from God. jeremy 32.40. and because that being unperfect, he will remember our sins no more. Where these two are, there is sure friendship, a constant and everlasting covenant.    

The resurrection of the flesh.  

Testimonies out of the Prophets and Apostles.  
DAniel 12. verse 2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and perpetual contempt. job 19 verse 25. I know that my Redeemer liveth, and he shall stand in the last day upon the earth, and I shall be clothed again with my skin, and shall see God in my flesh. I shall see him myself & none other for me. Paul (1. Cor. 15.) as it were with the finger pointing at those same bodies which we carry about, saith on this wife: that this corruptible, that this mortal, this I say and none other, must put on incorruption, and immortality.   

The meaning of this article.  
THe articles that follow, contain the consummation or perfecting of those same benefits of Christ, to wit, that same blessed life, which we shall live, both in body and soul in the kingdom of our heavenly Father, being fully joined with our head Christ, being fully regenerate and transformed into his image and glory, 1. Cor. 15. Philip. 3. For our souls, as soon as they shall pass out of this life, shall enter into the rest of their Lord: for that which was spoken unto the believing thief, is also spoken to all the faithful. Now in the end of the world their bodies being taken again, they shall enjoy full happiness. And certainly the very same bodies, which having put off all infirmity, shall put on incorruption, incomprehensible power, & glory, a taste whereof Christ gave unto his Apostles in the mount: Matth. 17. for he was transformed before them, and his face did shine as the sun, and his garments were glistering as the light.   

That the dead aswell righteous as unrighteous must needs rise again.  
THe resurrection of the dead hath most sure and certain foundations. First of all the infinite power of God, whereby he could create our bodies of nothing, and whereby he can bring all things under subjection to himself, Gene. 1. Rom. 4. Philip. 3. Further his unchangeable will, wherein he hath declared his righteousness, upon which foundation, the reason of the Apostle (2. Thess. 1.) leaneth. For it is a righteous thing, with God (saith he) to render affliction unto them which afflict you, and to you who are afflicted, release together with us, when the Lord jesus shall be revealed from heaven with the Angels of his power. The righteousness of God requireth, that not other bodies, but even the very bodies, of the wicked be afflicted, and that the bodies of the godly receive that promised release: now whatsoever God can, and will that of necessity is done.   

That the same bodies, which we bear here, shall rise again.  
THese very same bodies and none other concerning the substance, shall rise again. For God is the fountain of life, who hath taken into his covenant not half man, but whole man, and therefore shall quicken our bodies that are confederates unto him. For the God of Abraham of Isaak, and of jacob, who is also our God, is not the GOD of the living, but of the dead, like as Christ himself proveth the resurrection by the covenant. Therefore these very same bodies in respect of the substance, shall rise again. But if any man will ask concerning the qualities, there is a great diversity, and so is that same voice of Christ to be understood, Matth. 22. that in the resurrection we shall be as the Angels of God in heaven. And Christ saith, Matthew 13. Then the righteous shall shine as the sun. For this cause the bodies of the faithful are called clarified bodies, of the clearness of the heavenly light wherewith they are enlightened: and they are called glorious bodies, of that same glory which appeareth in that same clearness, (as in the face of Moses) & spiritual bodies of the spirit of Christ by which they are quickened & beautified, not to return again to nothing. Now the cause of this our glorious resurrection is set forth in the third fruit of the resurrection of Christ. Indeed the bodies of the wicked shall also rise again, as I showed before when I set forth the foundations of the resurrection. And Paul expresseth this: Acts 24. But in a condition and quality diverse from the godly. For infirmity, shame, corruption and misery shall not be taken from the bodies of the ungodly: but like as they rise in shame, so by the judgement and power of God they shallbe confirmed in shame and corruption: so that they shallbe made immortal and incorruptible in corruption and death itself, not to be consumed with any torments, but as it were hot burning iron, they shall burn for ever, Daniel 12. Some shall rise to everlasting shame: and Math. 25. The reason is, because not only the first death, but also the second, which is everlasting, is the punishment of sin committed aswell in body as in soul against the infinite majesty of God.    

And life everlasting.  

Testimonies out of the Prophets and Apostles.  
ESay 64. verse 4. And since the beginning of the world they have not heard nor understood with the ear, neither hath the eye seen another God beside thee, which doth so to him that waiteth for him. The which place Paul citeth. 1. Cor. 1. which the eye hath not seen, which the ear hath not heard etc. And in 21. of the Apoc. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying.   

The meaning of this article.  
THE meaning is: I believe that the same life which is in jesus Christ, shall be revealed also in me: Coloss. 3. Your life is hid with Christ in God When Christ our life shall be made manifest, then shall you also be made manifest in glory. The name of everlasting life comprehendeth in it all that same happiness and gladness both of soul and body, which the souls enjoy by and by after this life through jesus Christ, and which also the bodies joined to the souls shall enjoy with them, when they shall be taken up into the air that they may be always with the Lord. 1. Thess. 4. I confess not only this everlasting life: but I trust that it is prepared & proper to me. Christ confirmeth this prorietie and feeling begun thereof, which a full fruition shall follow, saying, Verily, verily, I say unto you, he that heareth my words and believeth on him that sent me, hath everlasting life, and shall not come into judgement, but he hath passed from death to life. john. 5. vers. 24 The Apostle out of the Prophet Esay. 1. Cor. 1. doth so shadow out the full fruition and the enjoying thereof, as which can not be comprehended by any thought or understanding in this life, which the eye hath not seen etc. There is a notable picture of it in the apocalypse, chapter 21. where amongst other things he saith, I have not seen a temple in it: for the omnipotent Lord is the temple thereof, that is the lamb. Neither doth this city need sun or moon to shine in it. For the glory of God hath enlightened it, and the lamb is the light thereof. For God to whom in Christ we shall then be so fully joined and knit as the fountain of all goodness, that beyond him there is nothing to be desired, to the end we might be truly happy, as he saith to the father of all nations, and so to all believers Genesis 15. I am thy great reward: and Psalm 16. David saith, jehovah is my portion. This fountain doth plentifully power out itself upon us after the resurrection of our flesh, as the Apostle teacheth that God shall be all in all.   

The scope or use of this Article.  
THe scope is that the faithful may know, that their full and stayed felicity is not in this earth, and that he that hath begun his work in us, will also perfect it. Of which knowledge there is a threefold use. First the remembrance of our departure hence into everlasting life to that same chief & high good, will not suffer our hearts to be fastened here to these earthly things as the Apostle saith, 2 Corinthians 5. And therefore we are always of good comfort, and we know, that seeing we are strangers in body, we are hardly absent from the Lord (for we walk by faith and not sight) but we trust and rather desire to departed out of the body and to go to dwell with the Lord. And for this cause we endeavour that both dwelling & departing hence we may be acceptable unto him. So in the 8. to the Rom. we ourselves which have the first fruits of the spirit, do groan with ourselves waiting for the adoption, that is, the redemption of our bodies. 1. Pet. 1. pass the time of your abiding here in fear, he calleth it an abiding here, but not a dwelling.  
The second use is patience and constancy. For this same full felicity is propounded to be believed, to this end that the faithful, when they shall mark that same taste of happiness, which they feel by the first fruits of the spirit, and shall perceive that they are far of from the full fruition and enjoying of it, in respect of the manifold strife which they have with sundry tribulations, which God useth as instruments to mortify sin and to conserve them to the head Christ, they should not in the mean season be any whit at all discouraged, but turning the eyes of their minds to that full happiness, they should wait with a peaceable mind for the day of the revelation. For so saith Christ Luke 21. Ye shall be hated of all men for my name sake, but an hear of your head shall not perish; possess your souls through patience. And 2. Tim. 2. If any man strive, he is not crowned, unless he strive lawfully.  
Now this same second use ought specially to arm the ministers of the word, with an invincible fortitude against the unthankfulness of the world, to which they do good against the will thereof, against pinching poverty, banishmentes, and to be short sundry dangers: that if so be that the courage of their mind, be sometimes pressed down under the burden of calamities, they remember that that same great weight of the glory prepared be put in the other scale of the balance: which without all doubt shall so overwey it, that it shall make that same first to be most light. For this cause we are not sluggish saith the Apostle 2. Cor. 4. but though our outward man perish, yet the inward man is daily renewed. For our light affliction which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory. Let that same promise also brought by the Angel, be always in sight, which albeit it be common to all the faithful, as all are prophets: yet it specially is directed to ministers in Daniel cap. 12. And the wise shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever & ever. Therefore Christ also saith, Your reward is great in heaven. Matth. 5. Let them also believe this themselves which teach others to believe.  
The third use is the certainty of perseverance in faith: that is to say, that we believe that the Lord will never suffer that we shall utterly fall from grace: because he will have us to believe everlasting life. If I must believe everlasting life, I trust not without cause also that I shallbe kept in the way: As Peter plainly teacheth, 1. Epist. 1.5. which are kept by the power of God through faith unto salvation, which is prepared to be showed in the last time. And 1. Cor. 1.9. God is faithful by whom ye are called into the fellow ship of his son jesus Christ our Lord: to him be honour and glory world with out end. Amen.     
FINIS.   

Page. Line. Fault. Correction. 60 4  read, not enough to salvation. 63 6  read, embrace him by. 67 27  read, and doth. 29 1 living, read, lying 122 17 power, poor. 124 1 same, some. 137 12  read, be both. 145 7  read, be upholden. 153 16 5.3. 53. 153 25  read, God made. 159 30 5.3. 53. 160 1 5.3. 53. 185 8 when, whom. 189 26 vexed, urged. 198 30 world, word. 205 18  read, having received of us.