SAINT PETER'S ROCK, Under which title is deciphered the faith of Peter, the foundation of the Church, Christ's sacrificehood, and the comfort of the holy Spirit.  
Done by Alexander Top Gent.  
Printed 1597.   

To the reverend father in God Doctor Lion's Bishop of Cork, Rosse and Cloin in Ireland: A. T. wisheth prosperity and grace everlasting.  
COnsidering your Lordship's zeal to the truth, due respect of the Gospel, and unfeigned love to the professors; I presumed to publish this small work under your Lordship's protection: partly because it was begotten in that country; partly because the country beareth but little fruit of the scripture: but principally and especially, to gratify your Lordship for many favours. The subject is easy, yet not learned; often red, seldom marked; observed of many, yet understood of few. But seeing the level of all controversy is to hit the truth, whose champions ye all are; and by you all arguments must die or live: I appeal unto your L. for my just defence, or your Lordship's better advise. The spirit of grace illuminate your L. understanding. London. March, Anno 1597.  
Ever your Lordships to command, Alexander Top.   

To the Reader.  
GEntle Reader, I have for thy use and comfort, framed (as near as I could) the derivation of the Christian faith: and that thou mayst the better understand my meaning herein: know, that as the Creed was a thing most brief, and learnedly composed in the prime time of the Church from many places of scripture: so my purpose was to make a true dissipation of the articles, disposing them to the places from whence they were first taken: to the end that from henceforth thy faith should not he grounded upon bare words, but upon knowledge of these scriptures so material for salvation. My pains is free, freely use it, God give grace in all points. Farewell.  
A. T.   

SAINT PETER'S ROCK.  
I BELIEVE) First I think it needful to expound this word BELIEVE; then to show the use of it: and lastly to what end it is used of the believers. The word seemeth of a compound and proper signification, deeper than mere English can understand: for it meaneth therein or thereby thoroughly to live, wherein we do believe: yielding up the possession of all spiritual senses; disposed from all earthly affection of the members, by the true mortification in spirit: for this syllable (be) in apposition, is no less possessive or effective with us at this day, than with the Hebrews of ancient time (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or BE: which always importeth in, by or through: but far more inwardly of us to be understood, because it giveth a most secret meaning to the word it maketh: as for example, think and bethink, adding a very deep cogitation to thinking: get and beget; where it hath some special conceit in meaning, seem and beseem; here it makes that, which was in outward show, only like itself, simple; become a very beautiful creature to the beholders. (Besides, this syllable (be) that holdeth so small room in a Commonwealth, causeth any adjunct to remain substantially in his subject, as I BELIEVE) to wit, I am wholly living in God the father, etc. so, as quicksilver confoundeth all other metals, and transformeth their bodies by his livelihood: so doth this syllable bring a word of common and open sense, to a most close and necessary signification in spirit: so that to believe argueth a trusty confidence in the essential subject of spirit; and for the time of steadfast believing, the spirit hath no manner of sympathy with the flesh, but the flesh remaineth dead, and mortified to all natural inclination, in pleasure or suffering: whether it be health or sickness, riches or poverty, love or hatred, cheerfulness or grief of heart, or any other pleasure or calamity incident whatsoever: the communion of the spirit being hereby redeemed out of the prison of flesh, and evapored into life eternal. For the spirit is no more ruled by the flesh, but the flesh by the spirit. What then is subject to this spiritual belief, 
Ezek. 20. 29.  metals, wood or stone, as the altar Bamah, or such like? No, you shall not finish, that you have in your mind to do, if you serve wood or stone as the heathen. Is it metal? not the preciousest of all metals, gold: for mighty Emperors have been deceived by their golden Idols, and have perished: 
Dan. 3. 1.  as Nebuchadnezar by his Image of sixty cubits high, and six broad. The Idols stand up as a palm tree, 
jerem. 10. 5.  but speak not; they are born, for they cannot go; they can do neither evil nor good: 
jerem. 10. 9  fear them not. Silver plates are brought from Tarshish, and gold from Vphaz, the work of men's hands. There shall come out of Bells mouth that, 
jer. 51. 44.  which he hath swallowed up, and the nations shall no more flow unto it. But the wall of Babel shall fall, and become an astonishment among nations. Can men make gods that are no gods? Can their own hands make them a redeemer, or their handy work save them? No: for the belief of all men being lively and spiritual, cannot live for ever, or be faithfully reposed in such unprofitable subjects; seeing, in them there is no blast of life: for, they neither breath, nor smell, nor hear, nor walk, nor speak, wherein then can they live? How should they defend a man, that trusteth in them? but both the carver and the work perisheth together. What then is subject to this spiritual belief? A horse; because he runneth fiercely in the battle; or many thousand chariots; because they seem invincible: or man, because he can devise and determine long before: nay, or princes; that so many millions of knees bow unto? these all have place of life, for they, both breath, smell, hear, and speak, and eke can go and not be borne: yet seeing their bodies be altogether frail and dissoluble, wasting to nothing, there is no place for everlasting life found in them, whereupon the spirit of belief should work; much less any means, whereby the gross nature of man might be justified. 
Psal. 33. 17.  The horse is void of understanding. 
Exod. 14. 28.  All Pharaos' chariots and confidence perished at once. 
2. Sam. 24. 1.  David was plagued for numbering of his host of eight hundred thousand fight men, whose power and trust was soon abated by affliction. This teacheth us then the vanity of gold, the senselessness of wood and stone, the weak defence of horse and chariot; nay more, 
Psal. 118. 9  the utmost safety of an host, and the confidence in princes: for here, David being a king, could not save his host from the pestilence, nor his incomparable number work their Lord's security; wherefore man (we see) is not the thing to be believed in: albeit, he hath both sense and power, in a firm understanding. For in nothing, but in man is this work of faith required, so that whatsoever is above man knoweth all things, and what so is below him hopeth for nothing. One man may trust in another, or one may advance himself above his fellows; but the one and the other do both fall, 
Gen. 14. 11.  as when the children of Israel murmured against Moses, being a man, supposing the punishment to be his, that was inflicted on them, showing that in their prosperity, they believed in him only: wherefore they perished infinitely through their misbeleef: for as they were obedient to man; so died they in their own corruption. Otherwise if man could be saved by believing in man, or in man's works, there is not one that would be disinherited of eternal life, and the promise of salvation would seem merely frivolous. 
Numb. 20. 10.  Moses and Aaron lifted up themselves at the rock, whose honour was abased by extreme punishment. 
Gen. 10. 8.  Nimrod began to be mighty upon the earth, and erected a kingdom by his own might: to wit, the cities Babel, Erech, Accad, and Calne, 
Gen. 11. 4.  all built in the land of Shinar. Who said, come let us build us a city and a tower, whose top may reach unto heaven, that we may get us a name; lest we be scattered upon the earth. He had spoken more prophetically if he had said, that we may be scattered upon the earth: seeing it became suddenly the cause of their horrible confusion; so that they were made as aliens in their country and city, one not understanding another's language; even so are the arrogant deprived of their glory, when their most provident security turneth to destruction. By this is showed, what it is to believe, what manner of creature is bound to believe, and who are misbelievers. Now followeth the necessary use of it, and to what end we so constantly use the same. Understand therefore that it is the joint of all the articles of our faith: nay, without it can be made no effectual article at all; but all the whole speech becometh a confused heap of faithless syllables. By believing we are discerned from Infidels and barbarous people, that are as bruit beasts, without any hope or knowledge, our religious constancy is manifested, our bond of amity and league of human society sealed. It is the fire, hammer and touch, to purify, mally and try us; it is the wind that divideth the wheat from the chaff: it is a most comfortable meditation in all seasons; a salve against all offences and scandals whatsoever. A man may in his mind believe, and not utter it: but then cannot his faith appear unto his brethren. So that he shall become a stumbling block unto them: and thus much for the very protestation of the word. Now concerning the end of believing, it is to be saved: and touching the cause, why we must not believe in the vanity of the above recited powers, it is; that there is no safety or salvation in them: for man hath no power of his own salvation, neither is any man to put trust in the strength of his own arm, to deliver him from death. We believe therefore that the subject of this our spiritual faith shall live for ever: and that the spirit that now is imprisoned in this our flesh, shall mortify our corrupt members by an unwavering faith, which before it vanisheth to fly unto that eternal dwelling place, may so sanctify our fowl and sinful nature, that we be made fit vessels to comprehend eternal life. For seeing there is no manner of salvation with flesh, wood or stone, or any other thing that our earthly senses can perceive, we must invent a thing subject to our understanding: which being a college or digestion of all senses, and mere spirit and life, the subject must be wholly spiritual and lively. Where then is this subject to be found? for we see it is neither in the treasure of the earth, nor in the glory of the world. Let us therefore lift up our eyes unto heaven, and behold the habitation of life: the everlasting author of spirit in all creatures. The Greeks' termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which most like cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an high and prosperous wind among the heathen: but in the creation it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the light spirit & vapour of waters remain, that seasoneth all living creatures in the air. This is the most excellent dwelling place of that ghostly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or everlasting AEWM, AETAS ALTERNA, or AETERNITAS, SOLUM EXISTENS, God, All-good, SUMMUM BONUM, PRIMUM MOBILE, the first thing that moved, & the author of all things, whose highest seat is heaven, 
Aristot. de mundo.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to wit, God's highest house of the whole world is called heaven. 
Kal. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the firmament of faith. Therefore this is that eternal spirit that we are to believe in: for it is the very issue of all things, the breath of his mouth created all, maintaineth all, yea and destroyeth all at his will; him are we to worship as Lord of all, who in the first tongue that men spoke, gave himself a name, declaring his eternity: to wit, that he was always one and the same, 
Isai 41. 4.  infinite, without beginning or end jehovah, who ever was, only is, and ever shall be; whom no time changeth: for a thousand years with the Lord is but as one day: he himself is the root of time, & the point thereof: his beginning is unsearchable; his presence unmeasurable, and his continuance everlasting: in him then we must believe that will be saved, or delight to live for ever and ever; not liply only in words, but with our whole heart and soul, duly conceiving that his infinite majesty and power that giveth our understanding matter to work upon: before him standeth the end of all flesh, the relaxation of spirit, the volubility of all souls is in his power. 
1. Sam. 2.  There is none holy as the Lord, nor any God besides him, or like him; therefore speak no more presumptuously; let not arrogancy come forth of your mouth: for the Lord is a God of knowledge, and by him enterprises are established. The bow and the mighty men are broken, and the weak have girded themselves with strength; they that are full are hired forth for bread, and the hungry are no more hired: so that the barren hath borne seven, and she that hath many children is feeble. The Lord killeth, and maketh alive; bringeth down to the grave, and raiseth up; the Lord maketh poor, and maketh rich; 
Psal. 113. 7.  bringeth down, and exalteth: he raiseth up the poor out of the dust, and lifteth up the beggar out of the dunghill, to set them among princes, and to make them inherit the seat of glory. For the pillars of the earth are the Lords, and he hath set the world upon them: he will keep the feet of his saints, and the wicked shall keep silence in darkness. For in his own might shall no man be strong; the Lords adversaries shall be destroyed, and out of heaven shall he thunder upon them: the Lord shall judge the ends of the world, and shall give power unto his king, and exalt the horn of his anointed. Therefore whoso believeth steadfastly in him, he is already translated into life eternal. Through this belief was Enoch and Elias taken up quick into heaven, to remain happy with him for evermore. 
Gen. 5 24.  For it is said, Henoch pleased God; for he walked with him, and was no more seen; for God took him away: so was Eliah while he walked with Elisha taken by a whirlwind into heaven, 
2 King. 2. 11.  whose spirit was so settled on this heavenly Godhead, that he knew before that he should be taken up, when as he said to Elisha; 
2. King. 2. 9  What shall I do for thee before I be taken from thee? Neither must we think that there is any other mediation to be made for us by angels, saints, or elemental creatures of what sort soever, than our own spiritual confession and lively protestation: for after we duly conceive what a God he is, by him our temporal life (that believe) shall be translated into everlasting life. This is the fountain of nature, and nature itself; the author of antiquity, 
Dan. 7. 22.  and the ancient of days; whose word is truth; whose being is invariable, and whose place is perfection. He made man the most excellent creature on the earth, whom he created in honour, 
Gen. 2. 15.  and placed in pleasure. According to his own image made he him, 
Gen. 1. 27.  that he might be glorified in him, and gave him dominion over all his creatures in earth. This then is to be believed of us, that as we remained in him and his power before all worlds were made, and before our first father Adam was created: so when he shall take this life from us that he hath given us, and bereave us of this earthly stewardship, that we shall return again to that everlasting place, wherein we were first elected and prepared, before the world was made, or any foundation laid thereof. Adam fell by misbeleef to death by neglecting the first caveat that God gave him, who soon, by the enticement of the woman, sinned extremely, by eating of the only forbidden tree of the garden: 
Gen. 3. 6.  both being circumvented by the subtility of satan, the prince of darkness. Neither are we ourselves free from that corruption, which he wrought unto us his posterity: yet God, to keep his own image from desperation, hastened to promise him life again, 
Gen. 3. 15.  if he would hearken unto it: which, no doubt, Adam laid hold on, being contented for to leave the pleasure, that he had in this world, only hoping for life in the world to come. 
Gen. 2. 23.  For, he named his wife Eva, life, foreseeing that she should be the mother of life, and, that her seed should bruise the serpent's head, which he counted a sufficient revenge upon his deadly enemy. 
Isai. 27. 1.  In what day, the Lord with his mighty sword should visit the piercing serpent: yea, that crooked serpent, and slay the dragon in the sea: and he most assuredly believed, that it should happen, though in his days he might not see it. 
Deut. 3. 28.  Even so traveled Moses for the rest he saw not, for the good of his posterity, the Israelits: 
2. Sam. 1.  and likewise David warred for the peace of Solomon. 
1. King. 1.  Therefore let men be wise, and take heed of surfeiting in too much pleasure of this world, lest they be wholly disinherited of the world to come. We see how glad Adam was to embrace this little branch of life, whereas before, he made no reckoning of the whole body which he enjoyed. His beginning was happiness, but by his disobedience, hath left a cursed inheritance to all nations of the earth. Wherefore it is not enough for us to continue in the state, wherein we were first borne, albeit, it had been blessedness in him so to have done: for, than we abide still, as children of wrath. 
Col. 3. 5. 6.  But, seeing so many, so little alter from their nature, let us all be circumspect, and look about us, how to escape this prison of ignorance, the bait of satan, as the part of a wise man is, to see, both before and behind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. II.  not too much besotted with the security of the present time. Let us, therefore, look back and consider by our fall, from whence our redemption is to come: then, with a lively faith indeed, lay hold of it, as did Adam and the rest of the holy fathers, which, before the law or any ordinances were made, received the comfort of the holy Ghost: having an entire hope of the continual grace of the same God. For, from thenceforth Adam's conscience dwelled in the Lord: so that, he believed in God the father almighty, maker of heaven and earth. And this was a true faith in him, because he had no other father but God, who was almighty: for he made him of nothing, he made also heaven and earth: earth to bring forth creatures, and heaven to nourish them unto man's use. Therefore we rightly say (Our father) or, I believe in God, the father almighty, maker of heaven and earth. For, every man's faith is known unto himself, and, another man's faith is to him uncertain. This belief brought life unto him that was dead; likewise Noah his belief was the same in the ark; such was Abraham's, when he would have offered his only son Isaac: in whose seed, the blessing of all nations was hoped for, 
Gen. 12 3.  according to the promise; and the like in many other, which, for brevity I recite not: 
Exod. 4. 30.  as Moses by his wondrous miracles in the land of Egypt: in so much as he excelled all the wit, 
2. King. 6. 6.  & magic of that land; Elisha made iron to swim in the water, with many other, which became true prophets of things to come: so immortal was their belief in those days, that their daily bread was the heavenly cogitation of this eternal subject, 
Matt. 6. 11.  the infinity of power, happiness, strength and honour; the recorder of his own handwork; the register of all that is done; the cause of all things that shall happen. We have, in respect of him, no manner of being, no presence, no life, no perfection; our being is inconstant; for man is unstable in all his ways. Our presence is of no abiding: 
Psal. 39 5.  for he hath made our days but as a span long. To conclude, our actions and cogitations are so perverse and wicked, that it might repent the Lord of our redemption, as it repent him that he made man. 
Gen. 6. 7.  And a very small number should enter the ark, and be saved. That poor life which we have, is no more to be respected than death itself, seeing it withereth as the lily in all his glory. Our greatest perfection is but extreme imperfection, when as the works of God in beginning, middle and end, are absolutely perfect for ever. His beginning endeth, his mean time both beginneth and endeth: his beginning is a momentary end, and there is no other mean time with him. Is it then enough to say, I BELIEVE IN GOD THE FATHER ALMIGHTY MAKER OF HEAVEN AND EARTH? In no wise: for although we are bound to believe so much, yet is it not all that is required of us; for the very jews believed thus much: whose belief was to be saved. They saw the salvation of the Lord a far off through remorse in conscience: considering their fall, and the wickedness of man's thoughts all day long. Adam their father had lost his state of knowledge, they therefore remained in ignorance sinful; and their whole hope was to be grounded upon the comfortable promises of that God, and otherwise it had been hard for them to have conceived in their minds so great an eternity, and such an immortal happiness. But God bereaving man his image of that honour which he once afforded him, which is to say, the inheritance of a paradise, would not utterly destroy him, but rather make him by a lively faith to await for a blessed estate to abide for ever, yea for ever and ever. As Adam being first in the adoption of blessedness and life, and consequently we all by him: became accursed and died, made us accursed and to die daily: and as he by the almighty Gods means hoped to regain his salvation; so we particularly aught to scan the means of his salvation, to keep our frail flesh from desperation; to comfort our guiltiness of death, and to keep us from everlasting damnation. His means was the comfort of a victory, wherein he rejoiced as a giant to run his course: 
Psal. 19 5.  and he did most constantly believe, that as God promised, so he should vanquish his most subtle and deadly enemy. What could more win the heart of man, than such a promise? Sundry such promises from age to age were revealed to his posterity: 
Gen. 9 26.  As to Noah; Blessed be the God of Sem. To Abraham; 
Gen. 17. 6.  I will multiply thee as the stars of heaven, when as yet he had no child, and his wife was old. To David by the prophet Nathan; I will be his father, 
2. Sam. 7. 14.  he shall be my son: if he sin, I will chasten him with the rod of men, but my mercy shall not part away from him, as I took it from Saul, whom I have put away before thee; and thine house shall be established, and thy kingdom for ever before thee; thy throne shall be established for ever. 
jer. 33. 14.  In that day I will cause the branch of righteousness to grow up unto David, and he shall execute right judgement in the land: then shall juda be saved, and jerusalem dwell safely: and he that shall call her, is the Lord our righteousness. For thus saith the Lord; David shall never want a man to sit upon the throne of the house of Israel. This is the good then which the Lord will perform unto the house of Israel, and unto the house of juda. These were all most delightful promises still to stay the heart of man in his own salvation: 
Isay. 7. 14.  yet received Isay a greater light, when he understood the name of this conqueror: 
Dan. 9 24.  but Daniel the greatest comfort, to whom the precise time of victory and blessing to all the world was foretold, which was in the coming of Messiah, which we call CHRIST the anointed, jesus that was promised the saviour of the world. These men were revived by mere promises; but we being adopted heirs of their hope do exceed their faith in believing in this jesus: for we conclude with Peter, 
Matt. 16. 16.  that he is the son of the living God. Wherefore we say; AND IN JESUS CHRIST, to be understood every man's jesus or Saviour that believeth: whom jesus or jehoshua the son of Nun, saviour and captain of the Israelites, prefigured long before; that as he led Moses people into the promised land, and sustained them in all their journeys: so shall this jesus defend and keep us, that call and trust upon him, from all subtle and malicious inventions of satan, and the world whatsoever, and most courageously carry us through this vale of misery, to a promised land of rest, a paradise, wherein he himself is Lord; and they that will not endure patiently the calamities, vexations, and variety of this journey to rest, shall surely have their reward with the murmurers of Israel, and the ten wearied and uncomfortable spies of the land of Canaan, which might not see the land again, that they had once without cause blamed, 
Numb. 13. 29.  to hinder God's decree. And (no doubt) with their false reports grieved many thousand souls; and had not the Lord put into the hearts of josua and Caleb his valiant servants to speak the truth, many surely might have perished in infidelity: but the Lord found Caleb as a heart hearty, and courageous, not fearing death; who was therefore rewarded with a second youth, 
Ioshu. 14. 11.  both in strength and wisdom; his youth came again unto him, and his age returned forty years, answering well the question of regeneration, or second birth, made by Nicodemus to our true josua, 
john. 3. 4.  or saviour in the Gospel, to still and pacify the grudging mutiny of the people, which the false spies had raised through the host. josua was to them a shepherd, signifying our shepherd jesus that guideth us to heaven. The blind jews maketh salvation in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save us; where they have both in word and sense jesus; yet will it not agree with their consciences to say jesus save us: but the cause of their wilful error in this point is, that they may cover many sins with one excuse. For to say he came not, utterly denieth his condemnation to be by them; it denieth that he was crucified by them; it denieth that they so wickedly pierced him; it denieth that they gave him gall and vinegar to drink; it excuseth their buffeting, mocking and scourging of him; their spitting at him; their crowning of him with thorns, and generally whatsoever else they did despitefully unto him. But when these things were alleged to them, and the certainty of his coming to be just in the fullness of time, proved: they began (whereas before they skilfully contended) with bashfulness to plead their own ignorance in the prophets, standing amazed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. II.  as stags at a gaze, they say, they be the sons of Abraham, Christ's own kindred which john Baptist answereth; Say not with yourselves, 
Matth. 3. 9  that we have Abraham to our father; for God even of these stones can raise children unto Abraham. 
Matt. 8. 11.  And again; Many shall come from east and west, and rest with Abraham, Isaac and jacob in heaven, but the children of the kingdom (the jews) shall be cast into utter darkness, where shall be weeping and gnashing of teeth. What then can their proud lineage and alliance help them, when for not believing aright in the Messiah, they fall daily into condemnation? Now again to return to our own farther instruction; from whence cometh our help and our salvation? even from the Lord that hath made both heaven and earth: or from the father Lord of heaven and earth. 
Matt. 11. 25.  This jesus came from heaven, was made flesh of the virgin Mary, begotten of his father before all worlds; he is very God as touching his father, and very man as touching his mother: whereby he might undertake manhood, and join it unto his Godhead, and become a fit messenger about his father's business, as he answered the propitiations for them; I must go about my father's business: 
Luk. 2. 49.  to prove that he was the true root of Ishai, 
Isay. 11. 1.  and the seed of Abraham. 
Luke. 3.  Saint Luke layeth down the line of his manhood to God, reckoning all his fathers till Adam. Saint Matthew showeth his divinity, and the succession of his right unto the kingdom: 
Matth. 1.  as it was said, 
Isai. 8. 14.  A virgin shall conceive a son, and thou shalt call his name EMANVEL, God with us. This is that seed of the woman that was to bruise the serpent's head, and to take the prey out of the devils jaws: which means of redemption by the eye of faith the holy fathers foresaw. He therefore is not to be thought jesus the son of Nun; 
josh. 1. 1.  nor jesus that was called justus, 
Col. 4. 11.  Paul's work-fellow; nor jesus the son of Sirach: 
Ecclus. 50. 27.  but jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was called Christ the anointed, 
Matth. 1. 16.  to show the title of his earthly honour: the other name declareth his authority in heaven by his father's spiritual and everlasting inheritance: but of the name, Christ, is hereafter to be spoken. This name was given by his father, to the end that men might believe in him being sent, and not be deceived by any other professed josua; therefore was it told, 
Dan. 9 24.  Messiah shall be slain, even the Lords Christ or anointed. And to make the blind jews more inexcusable, the very day and hour of his death was foreshowed by the prophet. He was called jesus of his infinite salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Matth. 1. 21.  for he shall save his people from their sins. Like as if he should make those which the Lord hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his especial people: or turn the Lords fearful and terrible words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not have pity, 
1. Pet. 2. 10.  into ruhhamah, I will have pity on. For such is the virtue and force of his reconciliation with his father. This was the very lamb of God, that wrought Israel's salvation; he shall make crooked paths strait; a bruised reed shall he not break: even so patiently went he as a sheep unto the slaughter, not opening his mouth. Oh how unspeakable seemeth this patience to us his followers, when, the least occasions (the greatest in this respect being nothing) can withdraw our most heavenly and devout cogitations of spirit, to the most earthly and sensual will of the flesh? Which plainly discovereth our unwilling service of God; our urged obedience towards him; our most undutiful expectation of him; our idle hands in his vineyard; our dull ears in hearing him, and whatsoever else we neglect, which generally is the time pleasing of us all. Wherefore (good brethren) serve him as ye ought, willingly: obey him liberally: humbly attend on him: be not found idle in the vintage, nor as deaf adders stopping your ears at the voice of the charmer, charm he never so wisely: neither harden your hearts as in the day of provocation, or in the day of temptation in the wilderness, and let us learn to serve the world even as it serveth us, which is even then to loathe it, when it seemeth most amiable, then to refuse it when it most desireth us; and then to fear it most when it most fawneth upon us. But what crosses can the frailty of man's flesh abide? or from what will or earthly pleasure can it abstain? truly not the least: although it were to win the everlasting joy of heaven. Notwithstanding, jesus warneth us to suffer reproaches for his sake, 
Math. 5. 11.  adding blessedness to our patience: and also he willeth us to come unto him all that are weary and heavy laden, 
Math. 11. 28.  and he will refresh us. Likewise he saith unto us; Take on my yoke, and learn of me, for I am meek and lowly in heart, and ye shall find rest for your souls. Recording the prophet's exhortations to the people of jerusalem in these words; 
jer. 6. 16.  Take heed to the ancient ways of your father's Abraham, Isaac, and jacob, which is the good way; walk therein, and you shall find rest for your souls. This is the salvation that the prophet David so much delighted in: 
Psal. 69.  For, saith he, God will save Zion, and build again the walls of the city of juda, and they shall dwell there, and inherit it, and the seed of his servants shall inherit it; and they that love his name shall dwell therein. jesus was sent, not only a saviour to the jews that faithfully received him, because they were his own kindred: but also unto them that were without, yea even the Gentiles: As it is said; Blessed be the Lord God of Israel, for he hath raised up a mighty salvation for us in the house of his servant David: to be a light to lighten the Gentiles, and a glory to the people of Israel: and to perform the oath which he swore to our forefather Abraham, that he would give us. There may we well understand and mark, that he was sent a deliverance to all nations, that they whosoever should call upon him, might be delivered from the fear of their enemies ghostly or bodily, to wit, the outrageous threatenings of Satan, or any opprobrious comminations of this world. This was the salvation that Simeon prophesied of, and received comfort by, 
Luke 2.  when he said; Lord now lettest thou thy servant departed in peace; for mine eyes have seen thy salvation: and likewise Mary's thanksgiving, 
Luke 1.  when she said; My soul doth magnify the Lord, and my spirit rejoiceth in God my saviour. It seemeth the prophets had no greater comfort than still to be foreshowing of this saviour, the redemption of the world; as their prophecies mention. 
Isai. 1. 2. 3.  In that day the highest mountain shall be prepared and exalted above all hills, and all nations shall flow unto it; and many people, to wit, the Gentiles, shall go and say; Come let us go up to the mountain of the Lord, to the house of the God of jacob; and he will teach us his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from jerusalem. The Lord himself will give you a sign, 
Isai. 7. 14.  A virgin shall conceive a son, etc. butter and honey shall he eat, till he have knowledge to refuse the evil, and to choose the good. In another place; 
Isai. 9 6. 7.  Unto us a child is born, and unto us a son is given, and the government is upon his shoulders; and he shall call his name wonderful, counsellor, the mighty God, the everlasting father, the prince of peace; the increase of his government shall have none end; he shall sit upon the throne of David, and upon his kingdom to order it, and to establish it with judgement and justice from henceforth for ever. The zeal of the Lord of hosts will perform this. But there shall come a rod forth of the stock of jesse, 
Isai. 11. 1. 10.  and a graff shall grow forth of his root: and in that day the root of jesse which shall stand up, for a sign unto the people: the nations shall seek unto it, and his rest shall be glorious. This then is the most true, and comfortable rest for the souls of all them that trust in him. 
Isai. 22. 17.  And the work of justice shall be peace, even the work of justice and quietness, and assurance for ever; and my people shall dwell in tabernacles of peace, and in sure dwellings, and in safe resting places. A voice crieth in the wilderness, 
Isai. 40. 4.  prepare ye the way of the Lord; make strait in the desert a path for our God: every valley shall be exalted, and every mountain and hill shall be brought low, and the crooked shall be strait, and the rough places plain: the glory of God shall be revealed. 
Isai. 42. 2.  Behold, saith the Lord, I will give to jerusalem one that shall bring good tidings; behold my servant, saith the Lord, I will stay upon him; mine elect, in whom my soul delighteth: I have put my spirit upon him; he shall bring forth judgement to the Gentiles; he shall not cry nor lift up, nor cause his voice to be heard in the street: a bruised reed shall he not break; the smoking flax shall he not quench; he shall bring forth judgement in truth, and the Isles shall wait for his law. These places assured the Lord's redemption unto all the world, as in the same chapter. Let them give glory unto the Lord, and declare his praise in the Islands: which whole chapter, because it so strongly concerneth this work, let the reader apply it to this place. I have held my peace a long time, saith the Lord, and refrained myself even a thousand years; 
Apoc. 20. 7.  by the which space satan was bound. And now I will cry, saith the Lord, and make mountains and hills waste, and dry up their herbs. 
Isai. 53.  Who will believe our reports, or to whom is the arm of the Lord revealed? His anointing is prophesied here like wise; The spirit of the Lord is upon me, 
Isai. 61.  therefore the Lord hath anointed me; he hath sent me to preach good tidings to the poor; to bind up the broken hearted; to preach liberty to the captives; and to them that are bound the opening of the prison, etc. What a wonderful delight had this prophet from time to time to set before the eyes of the people the coming of their saviour, jesus? yea the whole world was too little to withdraw him from the confidence that he had already conceived of his redemption to come. This therefore I thought not amiss to lay down, concerning the prophet's confidence, the rather to strengthen the weak hearted, and to stay such as should be falling. For if the prophet by the eye of faith could assure salvation imminent to the believers of the people: how much rather than is it to be required, that we by the help of our sensible understanding should not fail of that faith. For have not our ears heard Christ's own words? Have not our eyes seen the manifestation of him in the flesh? Who hath not heard of his works that he did on the earth? 
Math. 1.  Who hath not heard of his birth? 
Math. 2.  And that he was carried into Egypt? Have we not heard that he was baptised in jordan? 
Math. 3.  Have we not heard of his fasting, 
Math. 4.  preaching and the devils tempting of him? Have we not heard of his wondrous cures? 
Math. 8.  Have we not heard how he made Apostles to preach? Have we not heard of the feeding of five thousand men with three loaves and two fishes? 
Math. 10.  and many other miracles which he did? Yea surely: we have heard of his passion, his descension, and ascension also; and yet is all this too little to enable our weak spirits to faith, except with Didymus we feel, or with Nicodemus enter into the womb again: our wickedness is so great, that through faith we can imagine no assured salvation for us in our God: whereupon suddenly we say with the fool; 
Psal. 14.  Tush there is no God. But woe to them that say to their maker, Thou madest me not. Shall the vessel say to the potter, Thou didst not fashion me, or make me excellent, or why didst thou not make me honourable, as some other of thy workmanship? Surely the vessel that inquireth thus, shall be dashed and broken in a thousand pieces. Is the work better than the workman? or whence was the creation of man? 
Psal. 24.  Open ye everlasting doors, and the king of glory shall come in. Now seeing we have all heard of this jesus, the son of God our redeemer, our everlasting quietness and rest: let us all study to be rich in the true knowledge of him, and thereby, only to receive the most glorious comfort of this world. First to know assuredly, that he, the same that was promised, came according to the fullness of time, for the salvation of mankind. Because he being God, begotten of his father before all worlds, became man by his father borne in the world, whom the world was not worthy of. He became flesh to free and save us from our sins, 
Math. 1. 16.  and cleanse us from our wickedness: to translate our corrupt nature into incorruption: our mortal seed into immortality: and to conclude, our vile and unstable flesh, into most pure and steady spirit, to last with him for ever and ever, Amen. This jesus is not the saviour of the spirit and soul after this life only: but the preserver and defender of all that verily trust in him, from dangerous mischances, or evil fortunes in this world also whatsoever: as is to be noted in the example of the jailor, first the miraculous means of Paul and Silas, 
Acts. 16. 37.  their deliverance out of bands, when the doors flew open, and their fetters were loosed; then Paul's advising of the jailor, saying, Do thyself no harmme, we are all here; and lastly, by the admonition of Paul and Silas to salvation, wishing him to believe in the Lord jesus Christ, and both he and his house should be saved: whereupon both he and his house were baptised out of hand, and were saved. For our own sakes I thought it not amiss, to lay down the strong faith of this so soon-conuerted jailor; before, as it were, a mere stranger to christianity, to incite us to a more steady conversation in our own profession: likewise the faith of the Centurion is to be noted, 
Math. 8.  by our saviours approbation, saying; Not in Israel have I found the like faith. So the faith of the two blind men that cried incessantly, 
Math. 9  Son of David have mercy upon us: who even as Christ bade them, believed his power, and received their sight. With many other like places in scripture to fortify our weak faith, to extinguish infidelity, and root out Atheism throughout the whole body of all Christian churches. Wherefore let us say, It is jesus that we follow; he is our master, we fear not: and not mistrust at every little tempest of this world when the wicked rise up against us, 
Psal. 2. 1.  imagining vain things. Peter failed of faith at the beginning of the wind, whereby he began to sink; but then that the Lords salvation might seem more manifest, he cried, Lord save me: and he passed safely. Here the Lord made the very floods a sufficient rock to build his church upon: for through his faith he passed them as on the firm ground. Now, that jesus was called Christ the true Messiah, or anointed, whom the Lord anointed with the oil of gladness above his fellows; 
Heb. 1. 9  foreshowed in all ages from the beginning of the world, until he came to be anointed the most holy. 
Dan. 9 24.  Neither among men is there any other name given under the cope of heaven, by which we can be saved: he being the end of jubiles, or joyful years; the sealing up of all prophecies, visions, miracles, and of all ceremonies: whom the Lord anointed with glory and honour, 
Heb. 2. 7.  and set him over the work of his own hands. The Paschall lamb being now offered up once for all. 
joh. 1. 29.  He was called the anointed, 
joh. 3. 6.  because it was the manner of the jews coronation and election both of kings and priests; it pertained unto him; for he was their lawful king apparent, whom, the wise men from the East visited to worship at jerusalem, 
Math. 2. 1.  saying, Where is he that is borne king of the jews? 
Mich. 5. 2.  Thou Bethleem art little to be among the thousands of juda, yet out of thee shall come the ruler in Israel, whose doings forth were from the beginning everlasting, that is to say, out of the house of bread shall proceed the bread of life, food for our souls unto everlasting life. Our fathers did eat Manna, and died, but whoso eateth of this Manna shall live for ever. 
Psal. 110. 4.  As he was also high sacrificer after the order of Melchizedek, it pertained unto him: but the jews received him not as king, because he was joseph's son, and a Carpenter, and came not like a king in white raiment, neither as a sacrificer, because he was to imitate Melchizedek in his priesthood, and not Aaron. Neither did their blind hearts conceive that the law should be changed; and dreamt of none other priesthood but Aaron's, when as in deed Melchizedek was a figure of the true Messiah, as in a large prophecy is expounded, 
Isai. 9 6.  by the prince of peace: for Melchizedek was king of Salem. 
Gen. 14. 18.  Sem and Melchizedek are both one, who for his uprightness might be called the king of righteousness, Malchizedek: 
Hebr. 7. 1.  and for his antiquity without father and without mother, without beginning or end of days. His birth was unsearchable, because he was born before the flood; and his end of days not seen, because he outlived all his own posterity of the next age. Therefore saith Noah, Blessed be the God of Sem, 
Gen. 9 26.  and God will persuade japheth to dwell in the house of Sem. So the priesthood of Melchizedek remained in Sem that had this blessing of God: 
Gen. 14. 19  and he blessed Abraham, 
Gen. 14. 20.  who paid him tithe of all. Thus much of jesus, which was called Christ, in whom we also believe: of whom his disciples first received the cognizance of Christianity in Antiochia, where they were presently persecuted by Herod. Such Herod's have been ever until this day, but they are such, whose darkness vanquisheth their light. Let us therefore be ever glad to say, We have found the Messiah, 
joh. 1. 41.  which is the Christ. To this end therefore God sent his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. He it is that declareth God; 
joh. 1. 18.  for he is in the bosom of his father: for this Christ is sent a saviour to the believers, of salvation; but to the unbelievers a speedy judge of condemnation, which shall be thus; they saw the light, and being ashamed of their ill works, 
Gen. 3. 8.  hid themselves in darkness, the mother of all errors and untruths: for truth loveth the light, and the light doth glorify it. HIS ONLY SON. 
Math. 3. 17.  This is my well-beloved son in whom I am well pleased; 
Psal. 118. 22.  this is the head corner stone that joineth together the building of japheth and Sem. 
john 3. 35.  The father loveth the son, and hath given all things into his hands. He that believeth in the son hath everlasting life: 
john. 7. 38.  and out of his belly shall gush floods of living waters: 
Deut. 18. 15.  but he that obeyeth not the son, shall not see life, and the wrath of God abideth in him: 
john. 4. 14.  this is the well of waters springing up unto eternal life, that whosoever drinketh thereof, should not thirst again. Now, to wit what the thing is that we worship, and believe in: It is the only son of God, begotten of his father before all worlds spiritually: for God is spirit, and to be worshipped in spirit and truth. And as the jews believed that this Messiah the son of God should come, so we must know and believe, that he is come: they refused him in the flesh, and we may not plead IGNORAMUS in spirit: let our spirits then be guided with knowledge, otherwise our belief is no belief; for no credit can be given to an uncertain hope. Wherefore, 
john. 5. 39  let us search the scriptures; for in them we think to have eternal life, and it is they that testify of him: otherwise, but a few by ignorance can be excused, 
Rom. 15. 4.  because these things are written for our learning and edification. As the father raiseth up from death and quickeneth; so the son also quickeneth whom he will. And the father judgeth not, but referreth all judgement to his son; because all should honour the son as the father: and they that honour not the son as the father, honoureth not the father that sent him. So whosoever heareth his word, and believeth in him that sent him, shall not come unto condemnation, but hath passed from death to life: for as the father hath life in himself, so hath the son. To believe cannot be to seek honour one of another, but of God alone, and his son jesus Christ: for when Moses struck the rock, 
Exod. 17. 6.  seeking honour of the children of Israel, saying, Hear now ye rebels, shall we bring you water out of the rock? Here for not sanctifying the Lord in the presence of the Israelites, and for honouring themselves in the Lord's miracle, both Moses and Aaron were cut off from the hope they had to see the land of promise. If Moses being a faithful leader of the Lords own host, and an approved servant of the mighty God jehova, fell by disobedience into arrogancy, 
Exod. 17.  seeking his own honour more than Gods, and was so severely punished: oh that men would but think, how fearful a sentence that was, by which he was deprived of forty years hope, and the favour of so long travel, which was so sore in the wilderness. How much more terrible shall our judgement be, if any way we decline, or fall away from a sincere and perfect belief, which we have had in God the father, and his son jesus Christ: or if we believe not the word that testifieth of him, and through which we see him daily? Moses had but a mere hope of things to come, which things we have seen through faith: and we are strongly to abide therein, giving all honour to the son as to the father, in whom we believe, & by whom we live & have our being. 
john. 6. 37.  This only son of God jesus Christ is the bread of life, the true Sabbath or rest, the very top and end of jubiles: let us study to enter into this rest. His meat is to do his father's will; and let our sustenance be, to follow him and do his will: and let us not labour only for the meat that perisheth, but for the meat that dureth everlastingly, which the son of man shall give unto us: for him hath God the father sealed: and the work of God is to believe in him whom he sent (his son.) This is the rock that followed the host, and the rock whereupon the Lord hath founded his church: this is God's rock, and the rock of the All-sufficient: 
john. 10. 20.  he and the father is one. And whosoever liveth and believeth in him shall never die: 
john. 11▪ 26.  he shall gather together into one the children of God, from all corners of the earth, by his death and passion. He is the son of God that taketh away the sins of the world: 
Nomb. 21. 9  this is he that was to be lifted up, 
john. 3. 14.  and exalted above all heavens. Lord who believeth our report, and unto whom is thine arm revealed? And Lord who shall dwell in thy tabernacle, 
Psal. 15.  and rest upon thy holy hill? Even he that leadeth an uncorrupt life, and doth the thing that is right. For this is the vine, and his father is the husbandman; and the branch that beareth not fruit in him, he cutteth off: and every one that beareth fruit, he purgeth, that it may bring forth more. So must we abide in him, and he in us: for as the branch cannot bear fruit, except it be in the vine; no more can we except we abide and dwell in him. Let us therefore, pray for the peace which is in him; for the peace of jesus Christ the son of God, is greater than the afflictions of the whole world. Let us be of good comfort, 
john. 16. 13.  he hath already conquered the world: 
Psal. 2.  and let us kiss the son lest he be angry, and so we perish everlastingly; for if his wrath be kindled yea but a little, blessed are all they that put their whole trust and confidence in him: for the father hath put all things in subjection under his feet; 
Psal. 2.  and given him the utmost parts of the earth for his possession. OUR LORD. He is the sovereign Lord of the whole earth, and inspireth the hearts of kings and princes, according to his wisdom: he advanceth the humble, and putteth down the mighty from their seat: he filleth the hungry with good things, and the rich he sendeth empty away. He is the faithful steward, that giveth his father's people meat in due season: he blesseth all them that call upon him in his father's name. 
Psal. 7.  This is the well-beloved Solomon, the prince of wisdom, whose daughters doings are beautiful; the joints of her thighs like jewels; the work of a cunning man: her navel as a round cup full of liquor; her belly as an heap of wheat, compassed about with lilies; her breasts as two young roses that are twins; her neck as a tower of ivory; her eyes as the fishpools in Heshbon, by the gate of Bath-Rhabbim; her nose as the tower of Lebanon, that looketh toward Damascus; her head as scarlet, and her hair as purple. He is the spiritual Solomon; his fair daughter, 
Psal. 8.  the Church: which also is compared to a vineyard, that bringeth forth fruit, even a thousand fold. He is the Lord that the prophet David spoke of, and whose victory he foresaw, 
Psal. 110.  saying, The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstool. This is the horn of our salvation, in whom our fathers trusted, and were counted just, 
Hebr. 11.  as it is manifest in the epistle to the Hebrues, where, a whole chapter is spent in reciting their faith: the learning whereof I refer to the diligence of the reader, seeing it is a full record of all the ancient father's belief. This is the Lord of all mankind; for he hath purchased us all by the offering up of his body, and shedding of his blood, to free us from these links of sin, wherein we are entangled through Adam: And therefore he hath now full power to say, 
Math. 25.  Come ye blessed of my father, and inherit everlasting life: or go ye cursed into utter darkness, where shall be weeping and gnashing of teeth. And as we were then bound with the chains of sin growing in our carnal bodies, stirring us up to do the will of the flesh: so are we at this day (being rid out of those bands by the death and passion of our Lord) bond likewise to him in spirit, to serve and obey him as obedient servants, looking for no reward by desert; but by his mere favour and mercy inheritance with him of life eternal. Therefore is he Lord over kingdoms and nations, and there is no higher power than that which the father hath given him: He is the holy one that dwelleth in the praises of Israel, 
Psal. 22. 3.  in whom our fathers trusted, and were delivered: his therefore is the kingdom, power, 
Math. 6. 13.  and glory for ever and ever, Amen. He is the Lord of hosts, that now fighteth for the house of Israel; whose fight let us manfully undertake, commending our weak forces to his mighty protection: 
Psal. 18.  for he is a sure rock of defence in all his ways. WHICH WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY. This especially doth confirm our belief in Christ jesus his only son; in that, he was conceived by the holy Ghost. All spiritual conception is from God the father of spirit and life, whose works are all miracles in our clearest sight; but this comprehension of our saviour was merely spiritual: therefore he truly descended from God the father of spirit: for before they came together, she was found with child, and that which was conceived in her was of the holy Ghost. 
Math. 1.  Before the morning sprang, Messiah had the dew of his birth, and before the womb of his mother was made, he was known: who hath been, is, and shall be all one with the father; the same, whose years endure for ever, although the heavens pass and wax old, as doth a garment. He is Michael the Archangel of the covenant, high sacrificer of the heavenly jerusalem, and he that buried Moses, using the words of jehova, 
S. jude.  The Lord rebuke thee sathan. Here the Papists are seen extremely doting, when they make the virgin Mary the queen of heaven, and the special means by whose prayers and advocation, they attain to salvation; as if of necessity there must be both king and queen: which absurd conclusions might, by Homer's divinity, be sufficiently reproved and corrected, when he saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. II.  which is to say, A government of many is not good; let there be one king. Which words, although he spoke them not divinely, yet our experience telleth us, that it was skilfully advised concerning a Commonwealth. In saying thus, they abrogate the power of Christ, and his authority in heaven, and make the Trinity imperfect in unity of Godhead, the persons not having equal relation each to other: they give unto Mary that which pertaineth unto Christ; all one with God, conceived by the holy Ghost of his father. Wherefore it is he that remaineth still our King, our judge, and Sacrificer, whose kingdom is infinite, whose judgement is irrevocable, and his priesthood hath none end. Saint john saith; If any man sin, we have an advocate with the father, 
1. john. 2. 1.  jesus Christ the just, and he is the propitiation for our sins. But in that he was born of the virgin Mary, he was a fleshly body, to stand for the redemption of all flesh; yea of his own mother, whom he reproved of ignorance, when she said: Why hast thou dealt thus with thy father and me? we have sought thee with heavy hearts. He answered; How is it that ye have sought me, know you not that I must go about my father's business? but they understood not. Which showeth, that she was of the earth earthly; and now sleepeth (no doubt) with her fathers, waiting for a glorious resurrection of an immortal body, by the intercession of her own jesus, to whom all power is given both in heaven and earth, as it is said: Blessed is the fruit of thy womb, for thou hast brought forth the saviour of our souls; the true Emanuel, God-with-us. For he came in flesh to take away the sin of the flesh; and is also in spirit to continue with all them that believe in him, for evermore. Neither may we imagine any other wight in heaven or earth worthy to be believed in, besides the three persons in unity; for as the son is advocate with the father, and the father and son all one: so the holy Ghost being of them both, conveyeth us unto them by an assured faith, that we may be with Emanuel, which is God with us for ever. He was called Emanuel long before by the prophet Isai; A virgin shall conceive a son, and she shall call his name Emanuel. SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD AND BURIED. The prophet David spoke of this his passion, 
Psal. 22. 16.  saying, Dogs have compassed me, and the assembly of the wicked have enclosed me: they pierced my hands and my feet. He submitted himself to the hands of Pontius Pilate; for he knew his hour was even then come, and that his kingdom was not of this world; 
john. 16.  otherwise, as he saith, his soldiers would have fought, and not had suffered him to be delivered into the hands of men. Seeing then his time was come, in which all things should be fulfilled, according to his father's will, he besought of his father, the cup, to wit, of bitter anguish, might pass from him: and lifting up his eyes to heaven, 
john. 17.  said; Father, the hour is come, glorify thy son, that thy son may glorify thee. When he was to be betrayed by the child of perdition judas, 
Psal. 110.  and knew it; how great was his patience, when as he reproved him not, but told him; What thou dost, 
john. 13 27.  do quickly. Pontius Pilate was a Roman, under whose hands Christ suffered: showing, that as the Romans had always persecuted the low jerusalem, the true Church on earth; so, that the Lord should justly continue his wrath in them; and that they might remain in a perpetual curse: they also persecuted him whom the world was not worthy of, the high jerusalem, the spiritual Church. Which example of cruel tyranny hath ever since been found in them, and shall be doubtless even to their own destruction. But they will say, Pilate was commanded to crucify him again and again, and he excused him, not guilty; true: wherefore Pilate was so much the more guilty of his death, because he could find no fault in him. For when the power to lose one was in him, and not in the jews, 
john. 19 10.  as he said to him, Knowest thou not that I have power to crucify thee, and power to lose thee: & to them, he had tried Christ to be guiltless; yet willing to deserve the applause of the jews, and the favour of Caesar, clean against his own conscience, to his utter condemnation to death, he loosed Barrabas a notable murderer, 
Acts. 3. 14.  and executed that most just king of peace and righteousness to everlasting life. It is like this manner of cruelty will not be left among the Romans, until a final desolation (the end of affliction) come upon them, according to the prophecy of Balaam. 
Nomb. 24. 24.  Ships shall come from the coasts, Kittim Lord of Italy or Romania, and subdue Ashur, and vanquish Heber; and he (to say) that Kittim shall come to destruction: a most plain prophecy not yet sufficiently noted for our defence against them. By Ashur are meant all the Babylonians, Medes, Persians, and Assyrians his posterity. So under Heber is signified all his posterity the Hebrues, and consequently the jews, of whom Christ rose a natural branch. So from time to time their policy hath been to erect an earthly monarch, by daily persecutions of the Church, against their own spiritual consciences: and by a catholic persecution of the church, to exalt their catholic tyranny in steed of the Church. Neither can I see them justly called catholics, except for the uniform massacre of true Christians. Now therefore lest we should mistake this Christ by ignorance of his death: our belief is a consonant speech most divinely composed for our understanding, that we may as well perceive the certainty of his passion, as of his incarnation: wherefore it is necessarily mentioned in our belief: his conception, his incarnation, his passion, the manner of his passion, and the end thereof. Touching his conception and incarnation, I have before spoken: touching the certainty of his passion, his very enemies confess, that such a Christ came according to the prophets, and suffered: for their chronicles and ancient monuments of time say no less. Notwithstanding they wilfully mistook him, and abandoned him for a false Christ. That Pilate was a Roman, the Romans themselves confess, and that he had such an office, they do not deny; and that such a Christ at the same very time suffered under his hands: for their own sakes they must conclude, if they at all hope for salvation in him. Hitherto I find not one idle word to be spared as frivolous or improper concerning our Christian faith: and it is most evident, that if any of these words had been omitted, or for brevity sake, not penned: of necessity they must had been delivered and taught for the better understanding of our belief. HE WAS CRUCIFIED. This was the manner of death that he was put unto by Pilate, the curse of the law: for by the jews own law; Cursed is he that hangeth on the true. 
Deut. 21. 23.  But Christ bought us from the curse, 
Gal. 3. 13.  being made a curse for us, that now in the true seed of Abraham all nations of the earth, the sons of japhet might be blessed by the God of Sem, and that japhet and Sem might now dwell together. Nay the jews made this curse more reproachful in Christ, than by the law otherwise could be devised. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be fastened to the cross; far and very heinously exceedeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be hanged, 
Gal. 3. 13.  as Saint Paul useth it to the Galathians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hanged upon a tree; and according to Saint Mathewes exposition, 
Math. 22. 40.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: by these two commandments hang the law and the prophets. But to show their most outrageous malice, they cried, crucify him, crucify him, which is to say, Nail him, nail him to the tree. Neither can the washing of Pilat's hands before the people, 
Math. 27. 24.  make his guiltiness unguilty; they thought that they could not use him too hardly: For they made account hereby to see him do many great miracles, as he had done before, insomuch that they assayed him with all temptations, not considering that his time was finished, and that he was to enter the Ark of salvation, as a new Noah, saviour of the world. Neither did they regard the limits of his manhood, but scourged him, buffeted him, spit on him, and pierced his sides. They mocked him, 
Math. 27. 40.  saying; He that destroyed the temple, and built it again in three days, let him save himself: their blindness did not comprehend the temple of a second Solomon, the body of Christ a second Adam, which should within three days be destroyed, and built again to stand for ever and ever: just the distance of old Adam's natural years from the foundation of the first temple: so proceeded they still to tempt him, even with extremity of anguish to his soul, and mortal torments to his body, when most patiently he crieth; 
Math. 27. 46.  ELI, ELI, LAMMA SABACTA NI? My God, 
Psal. 22. 2.  my God, why hast thou forsaken me? but they understood him not; and soon after he gave up the ghost, * and died. And his soul left the vail of his fleshly body: at the consummation of all, 
Math. 27. 51.  the vail of the temple rend from the top to the bottom, 
2. Chron. 3. 14.  showing that the high sacrificer was not from thenceforth yearly to enter in, to make oblation and atonement for the sins of the people: but that Christ being once offered up for all, was made high sacrificer for all, to abrogate all ceremonial priesthood of the law; and therefore was he called a high sacrificer for ever, 
Psal. 110. 4.  after the order of Melchizedek: 
Hebr. 7.  his office was so far above the Levites, as Melchizedek excelled Aaron; the one being only high sacrificer under the law, the other an old pattern of priesthood before the law, whom Christ was to imitate: that in the appointed time, he might take away and abolish the ceremonies of the law, and make reconciliation for the sins of the people by his death: 
Hebr. 2. 17.  seeing he was sent as another Moses a brief expositor of the law, that they that believed not in him, their condemnation might be just. DEAD. This word showeth the end of his passion, that it was even unto death; neither might this word be spared: for he might suffer under Pontius Pilate, and be crucified, yet not unto death: and might had been by the interruption of passion void of death at all. Wherefore this is necessarily added, WAS CRUCIFIED, DEAD. That we cannot think he suffered fantastically, or that he suffered in vain: for at his expiration he was said to be dead. He died that day wherein Adam fell, being with us a friday, which was the jews saboth even, that he might perform and finish to us the long promised and lively Sabbath, which through the fall of Adam we had need of. A most fine note, that we became bound and free in one day: the interruption of time being 3960 years or thereabouts. Here we may well perceive the eternity, yea the everlasting memory of the Lords counsel and providence. What end is there of his wisdom? Who can imagine a greater wisdom than this? which is to search the tokens and figures of this Christ his most certain coming. It is a true pathway to God's knowledge, and teacheth us to imitate him in spirit and truth, and to ground our belief according to that knowledge of him now come. Verily it is much to be lamented, that these things are so smoothly overpassed of many, and so little regarded of any: by the which, the Lord had such pleasure to foreshow his son unto the jews, now for our edification: insomuch that by most diligent observation of the same, they have continually penned large volumes in the admiration of it. But we think and contend, that it is enough to acknowledge Christ our redeemer, and to believe in him whom the father hath sent: we are much deceived to call that enough, which is in due respect nothing. For the devil acknowledged Christ to be the son of God (which the Papists are always ready to object, when we argue justification by faith) but the text saith, that he confessed him with trembling. So then, before we can acknowledge him our redeemer: we must of necessity learn, how we became bound; and before we can rightly believe in him whom the father hath sent, we must needs understand some warning of his message: which most often and briefly is repeated throughout the body of the old Testament. Then must we try, whether he came according to the fullness of time, wherein the father promised to send him: and afterward when he is come, whether his message be of God or not, he himself exhorteth us to make trial. These seem good groundworks to build our faith upon: for as it is required in us to believe, so is it most expedient for us to know him in whom we do believe: because it separateth us from death to life, as before I alleged. For example, Christ saith to the thief; 
Luk. 23. 43.  This day shalt thou be with me in paradise: and again of himself; Father, into thine hands I commend my spirit. But concerning his body, it died in the flesh: for it was wrapped in linen, and laid in a tomb by joseph a just man of Arimathaea and Nicodemus, according to the manner of the jews, 
Luk. 23. 52.  and buried: and to manifest that his body was dead, after the manner of men, the women prepared sweet odours and ointments, and rested the Saboth day. Nicodemus might here see a clearer sight of the second birth than he had before: neither was his burial an illusion to deceive men's sight: for the jews would not be mocked, but commanded a watch and sure fastening to the door, lest his disciples should steal him away; keeping in mind the words that he spoke upon the earth: 
Math. 27▪ 64.  Within three days I will rise. Thus have I concluded his passion, the manner of his passion, and also his burial, which was according to the law. HE DESCENDED INTO HELL. Here cometh the article that drew me to this whole discourse: for that I saw the learned something at odds about it; yet so, as all, both the one and the other did firmly hold it necessarily inserted in our Christian faith. Neither will I take upon me here so much to reconcile the learned, which diversly allow of it, as to debel the unlearned opinions, which admits it not at all: holding it a superfluous and needless article to be taught among Christian families. It is something strange when clowns exceed in sophistry. This kind of men had rather be followed as Christ's of a new church, than follow Christ as disciples of the true Church. It behoveth them therefore, in whom remedy consisteth, speedily to redress such erroneous errors: lest some other soon after should deny that he ascended into heaven; 
Acts. 23.  whereby a sect of Saducees might arise amongst us, 
Math. 27.  denying any resurrection at all; and so the latter error become greater than the former. Now therefore concerning the misconstruing of these words; then touching the abjection of them; and lastly, how to understand them both in their utmost force; and also how they were first meant in the primitive Church: as appeareth by the indifferency of the penners of them. But as concerning his descending or going down, no man (I know) will deny this word that hath any feeling of the ascension and going up: which is most manifest by Saint Paul's Epistle to the Ephesians, which reciteth the prophet David's words mentioned in the Psalms. 
Ephes. 4. 8.  Thou art gone up on high, 
Psal. 68  and hast led captivity captive; thou hast received gifts for men, yea even the rebellious hast thou led, that the Lord God may dwell there: praised be the Lord which ladeth us daily, Selah. But Saint Paul's allusion is this: that he ascended, and captived captivity, and gave dwelling places to men. Now insomuch that he ascended, saith he, what is it but that he descended first into the lower parts of the earth? and he that went down is he that went up above all heavens, to fulfil all things▪ If therefore he had been to go down to the place of the damned, as some will; he must had descended into the lowest part of the earth, as he went up to the highest heaven: for his depth ought to had been answerable to his height; nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under all the earth, as he ascended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above all heavens. Reason will, that as the Lords glory wherewith he glorified his son, is above all heavens, for they were made by him, and they are the work of his own hands, and wax old as doth a garment, and shall pass and melt away like wax: even so the damned are to have their portion below all the earth by opposition. Seeing, as happiness and unhappiness are extremities; so are their habitations most extreme, and remote one from the other, which cannot be in places to be discerned by flesh, except we will devise to make purgatories in the concavities of the earth, as Papists have done, or our eyes more sharp than Moses eyes were. For argument's sake than I conclude this, that seeing the state of the damned is permanent for ever, it is not to be changed by a new creation. 
2. Pet. 3. 9  For there shall be a new heaven and a new earth: so that this heaven which we see is as a vail before our eyes, to keep us from the sight of God; whose face would be so glorious, that we should not be able to look up: for he appeared in a flame of fire, 
Exod. 3. 6.  which God our saviour maketh himself, using his fathers own words, showing, 
Exod. ●2▪ ●2.  that it is he that sitteth on the fiery throne, this earth but a bar to defend us from the outrage of the damned spirits, which would consume us with horror, and there were no help for us. But for the places of God's existence, and of the everlasting prison; the divine scripture in no language hath afforded names, except circumstantial or metaphorical: nay, God himself hath forborn to name the place of the happy or unhappy; and much less was man able to perform it: for he never went and came again. Neither in our sight can any proper resemblance be made of it. Therefore let us think of Christ's descension, that he went first into the lower parts of the earth, which Saint Paul alluding Ezechiels' words, 
Ezec. 32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is all one as to say, What is it but that he also descended first into the lower parts of the earth? Here he said neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far under; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far above: nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the earth: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the heavens. But if S. Paul had meant that he descended to the place of the damned; he would had said, that he descended far under all the earth: or as the Epistle of Jude mentioneth, under darkness, 
jude.  where the condemned angels are reserved in everlasting chains, making a certain analogy of his ascension and descension. But Saint Paul was to speak of Christ's going down into the lower parts of the earth, to say, the bowels of the earth, to vanquish death, wherewith his humanity was imprisoned, as the sons of Adam: and of his going up above all the heavens, to win life and possess inheritance for all his chosen. Therefore by his descension was not meant the place of everlasting torment, but as a man should say, he went down into the parlour of the earth, to put off his humanity, and put on divinity; to put off corruption, and put on incorruption; to put off mortality, and put on immortality: and lastly, to put off death, and clothe himself with life, to wit, that he might be a body in all respects as before, but freed from the bands of the flesh, showing plainly the manner of our resurrection toward, as it is said; 
1. Cor. 15. 2●.  Christ is risen from the dead, and became the first fruits of them that sleep: for as by man came death, so also by man shall all be made alive: and as in Adam all men die; so by Christ shall all men revive. But of his resurrection and ascension shall be said more in due place: only this a little to show, to what end he descended: which was to destroy death in his own body, that was the last enemy to be destroyed. 
2. Cor. 15. 26.  Wherefore, he being no more in subjection unto death, hath the only power under his father to destroy death in us quick and dead, that believe, at his next coming: for as the resurrection to come of flesh is of two kinds, one from life to life, and the other from death to life: Behold, we shall not all sleep, 
1. Cor. 15.  but we shall all be changed; so Christ was to signify in his death, the nature of both. It is manifest that he rose as they that shall not sleep; for his bones and flesh perished not, neither had the worms hold on him: it also appeareth that he was changed as they that sleep: for he rose out of the belly of the earth within three days; even so long was jonah in the whales belly. Seeing then death was his last enemy, and all things were put in subjection under him save death: it is plain, that by his death (which was the conquering of death) he finished all that might be expected of him, for the salvation of mankind. Then as the article followeth, HE ROSE FROM THE DEAD. We must understand, and be sure hereby, that he came first down to the dead, which is to say, into the earth that bringeth forth all things to death: as if a man should say the mother, or the very state of death, which in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheolah, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheol, PETITIO, or POSTULATIO, the grave always craving, never satisfied; according to the parable of Agur: 
Prou. 30. 1●.  Three things, yea also the fourth will not be satisfied: the grave, the barren womb, the earth with rain, and the fire that saith not, it is enough. Here is declared the plain and natural force of that same word with the Hebrues, which we call hell, the grave. This sheol both all and some confess to be the lowest place of his descension: and as concerning the understanding of the Hebrew, in Greek it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, TANQVAM AB OBSCURITATE; from whence the Romans had AEDES, used for a house, a church, or a grave; a place of darkness, the habitation whereof is deprived of the light of heaven. So that, the word Hades is a word agreeing with the other, and are translated each for other, both signifying the state of death, or sepulchre of the dead. The Syrians invented gehenna, it seemeth from jeremy: And they built the high places of Baal, 
jerem▪ 32. 35.  which are in the valley of Ben-hinnom, to cause their sons and daughters to pass through the fire unto Molech, an abomination to the Lord, and a sin to judah. 
jerem ●. 31.  And again; They have built the high place of Topheth, which is in the valley of Benhinnom, to wit, Ghe-hinnom, the valley of Hinnom, near jerusalem, the portion of his inheritance: that they might burn their sons and daughters in the fire. Therefore behold the day cometh, saith the Lord, that it shall no more be called Topheth, nor Ghe-hinnom, the valley of Hinnom, but Ghe-haregah, the valley of slaughter: for they shall bury in Topheth till there be no place. I suppose that our western bonfires do taste of this idolatry, or at the least have remained as a relic of that ceremony unto this day, which the Pope hath conveyed heretofore throughout all his dominions. Now concerning the situation of Ghe-hinnom: Hinnom his inheritance, 
jos. 15. 8.  it was on the south side of the jebusites, and the same is jerusalem. This sufficeth for Topheth in the valley of Hinnom, Gehenna. The heathen Latins have as far as they could reach, borrowed names for the like place, 
Virgil.  as EREBUS, of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, TENEBRAE, CALIGO, NOX, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dark night, the night that all must sleep. 
Horat.  HAEC ENIM NOX EST OMNIBUS DORMIENDA. So likewise TARTARUS or TARTARA, the profundity of the earth, as it is said, 
Hesiod.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rivers of the swift Ocean, 
Hom. ●.  and bottom of the earth. So STYX INFERNORUM PALUS, a river for his deadly and horrible coldness so called. ORCUS, of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, JUSIURANDUM, an oath: for in this place they used their exorcisms and conjurations. AVERNUS or AVERNA, a lake in Campania, dedicated to Pluto. Phlegithon a place where the earth is set on fire by lightning. So Pluto, 
Denat. book 2. deorum.  whom Cicero calleth Dis, to whom all natural and earthly force was dedicated, whom the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammona, rich; presuming that he had the keeping of all the riches that sprang out of the earth, and returned to the earth again: whereby they thought him treasurer of hell, and Lord of Hades. Acheron is a place by nature so environed with hills, that it cannot be touched with lightning. Seeing therefore all their feigned circumstances so aptly agree with Hades, let us learn with Homer to understand the word Hades aright, 
Iliad. A.  where he saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking of Achilles, that his fury sent many valiant souls to Hades, as we say to their last home: it is most like he thought of none other torment. Now concerning the Christian Latines, and such languages as agree in the very words: they say, DESCENDIT AD INFEROS, which is all one with Saint Paul's words, he descended to them beneath in the lower parts of the earth, to wit the dead, from whence he was to rise with victory: though the Papists by this word would have that signified, which no authority will, but their own naked opinions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AD INFEROS, into purgatory: wherein me thinks they grossly err, seeing the scripture maketh mention of no other punishment after this life for sin, than the second death, the harvest of all flesh, when Christ shall sit in judgement upon his fiery throne to divide the goats from the sheep, saying; Come ye blessed of my father, and inherit everlasting life: and to the sinners; Go ye cursed into everlasting darkness, where shall be weeping and gnashing of teeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a construction something strange to Grecians that understand not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it, as if we should say, into the house of the grave, confirming my former words. But the Papists will object, whither else should he descend being once buried, but to the damned? which I admit a question, and for answer refer them to S. Paul's words, which are already recited. What is it, but that he descended first into the lower parts of the earth? That he descended (therefore) they confess, and to what place he went, this place (I know) will very effectually prove unto them; how that he was buried also it is most true, as before is showed: therefore he was buried, and also descended: for Saint Paul meaneth, that his descension is all one with his burial: taking the occasion of speech from his ascension. Whereby it seemeth, that some penners of this Creed have stuck upon this article, fearing lest this word, Hell, should bring them into an error; beyond all authority of scripture: & (while they grant it to be the place of the damned) they durst not admit this article at all, but that he was buried, and rose again the third day. Neither did they see how well the one or the other might suffice, both being rightly understood. But the form that we most use is, he was buried and descended into hell; where it is penned as two articles, being indeed but one: which is to say, simple truth, in that he was buried; and Saint Paul's argument of the manner, when he saith, He descended, etc. Now indeed this word Hell is used throughout the whole nation of the Goths, to wit, in the countries Suevia, Germania, and Saxonia, that is, Insula Britannica. For as far as the Goths enlarged their territories, their language remained still in force: therefore in Swedland they say he went down to Heluet; in Germany to Helle; in our English, which is to say, old Saxonish Hell. Now concerning the original derivation of the word according to the letter: it is plainly showed in derision of the king of Babylon after his death, by these words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How art thou fallen from heaven, 
Isai. 14. 12.  O hellel, the son of the morning, which is to say Lucifer. For, as the paynim worshipped the sun as a God, while he shined in his most glorious height: so likewise in his absence they abhorred him; supposing that in his declination he visited them in the earth. And the heathen people at this day that have not yet known God, still observe the same kind of worship. Fron hence it cometh, that the word is so disputable with us. Though the paynim were ignorant of the suns course, yet they were not ignorant of their own language: for they reserved this word from Isai, till their own christianity; so that when they had found another God, they made this their Hell, to wit, Lucifer as before. But seeing we better know the course of the sun, we must of necessity hold it to be the grave; without any further arguments of places that were never heard of. Therefore mark the resolution of the speech, HE WAS DEAD AND BURIED, AND DESCENDED INTO HELL. Now insomuch as he was buried, he rose again; in that he was dead, he rose from the dead: insomuch as he went down into Hell, to wit, the secret place of the dead, to put off death and to put on life: he went up to heaven the everlasting seat of life; and dwelling place of eternity. And as with the Astronomers, there is reckoned among other spheres, that which they call CoeLVM EMPYREUM, or IGNEUM, a fiery throne above all spheres, 
1. Tim. 6. 24.  the light that none can attain unto: so would necessity grant the place of the damned souls to be in opposition far under all spheres: for no eternity can continue in changeable bodies, whether they be heavenly or earthly: but to prove that this word cannot signify everlasting punishment, and that our saviour descended into no corruption, thus I argue. All perfect means of salvation was foretold by the spirit of God to the jews, that they who believed or mistrusted, might justly be saved or condemned: But all that was prophesied, was but of his passion, burial, and resurrection; therefore was his passion, burial, and resurrection the perfect means of salvation: seeing he himself was perfect long before; for he had his perfection from his father ever before all worlds. And the prophet David saith; 
Psal 16.  Thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption: that his body should neither corrupt nor perish in the grave, so pure was he, that he escaped the snares of death. Now we are not only to define the word, but also to search the authority thereof, which must be in the scripture, and not elsewhere. In the Bible is found no one word that can signify the state of the happy or unhappy: therefore this word, Hell, is not meant the state of the damned, nor any other corruption than the grave, or the state of death. Neither is it dangerously penned or used, as some late upstart unlearned have thought: contending, that it ought not to be said as part of our Christian faith; which objection above is sufficiently answered. Indeed Christ never showed any farther article of faith, than that he should suffer many things of the elders, 
Math. 16. 21.  and of the high priests and scribes at jerusalem, and be slain, and rise again the third day: this was all that he added to the perfection of the church, which he promised even then to build upon Peter's faith; which mystery Peter understood not; wherefore he became an offence: so that he began in spirit, and ended in the flesh. If any other article had needed, Christ would in this place have added it for the perfection of his church, which he had promised to build: but all that he added, was in the words before recited; therefore in these words consisteth the perfection of the church, the members of Christ, which is the rock and foundation thereof. For had not the jews had a perfect warning of redemption to come, through the Messiah saviour of the world, and the full means thereof, and of all that he was to perform for the salvation of mankind: how could they take notice of their redemption, or be justly condemned for misbeleef? for they that lived in the time of Christ's humanity, were to see that which their fathers hoped for. If then we will further know what ought the substance of our faith to be? I answer in a word; Our faith ought to be the harvest of our father's hope: so that we believe that we have received that which they hoped for: so through one faith in one jesus, they and we are both saved. 
Isai. 53. 8.  Who shall declare his age? for he was cut out off the land of the living. Here my purpose was to show, that this article might safely be used, without advantage to the Papists, or offence to such as I before meant. Therefore as we now see with our eyes, and believe that jesus the true Christ came and finished his pilgrimage here on earth, being the only begotten son of God, conceived by the holy Ghost, born of the virgin Mary, crucified according to the prophets: so, what he was to do, he himself declared to the fathers in spirit, insomuch that they also saw their salvation by the eye of faith, which they had in the same Messiah, 
Colos. 1. 18.  the first born of the dead, and of all things to have the pre-eminence. He is the reconciliation of all the world: and even as his father spread the heavens, and adorned them, and created the earth and sea, with all the implements; so is the son commander of all, and the beginning and end of all things are in his hand: he is made judge of all flesh, coming as it were in the mean time to reconcile the limits, and to constrain all nations to worship him: He was made all one with the father, the beginning of the world, and the last end must ply unto him, from whom all sentence of joy eternal, or perpetual misery shall proceed; and to this end he preached in spirit long before he was incarnated. 
Gen. 6. 3.  The Lord said; And my spirit shall not always strive with flesh: and his days shall be an hundred and twenty years. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say; 
1. Pet. 3. 19  By which also he went and preached to the spirits in prison, which were sometime disobedient, when the long suffering of God waited in the days of Noah, while the ark was in making. Your father Abraham rejoiced to see my day, 
joh. 8. 56.  and he saw it and was glad. Suppose, saith Peter, 
2. Pet. 3. 15.  that the long suffering of the Lord is salvation; even so our brother Paul, according to the wisdom given to him, wrote unto you; Dost thou the same, 
Rom. 2. 3.  and thinkest to escape judgement, and despisest thou the riches of his bountifulness and patience, and long sufferance, not knowing that the bountifulness of God leadeth to repentance? Wherefore as by one man sin entered into the world, 
Rom. 5. 12.  and death by sin, so death went over all men: for unto the time of the law was sin in the world, but sin is not imputed while there is no law. 
Gal. 3. 17.  The law four hundred and thirty years after the promise, cannot disannul the covenant. God gave the promise to Abraham, but death reigned from Adam to Moses, even on them also that sinned, not after the manner of Adam's transgression, which was as a figure of the second Adam. Seeing then before the law all men were dead in sin without any hope of justification to eternal life: it was most needful that the Gospel should be preached unto them. 
1. Pet. 4. 6.  Whereupon it seemeth Saint Peter continueth his speech of preaching: to this end was the Gospel preached also to the dead, that they might be condemned according to men in the flesh, but might live according to God in the spirit. Now this is plain, that whoso were under the law, were condemned by the law according to the flesh. By this all men under the law were judged by the law. But seeing the dead were before the law (howbeit many righteous men, to whom the promise was given, were justified by faith) they were not to be judged or condemned by the law, but by the spirit of Christ that preached unto them, while they were in the prison of death, that they might bear fruit in the resurrection also: otherwise should they be born without adoption in Christ at all, like as the clouds are congealed and melt again to nothing: or as the wind passeth through the air, and no man marketh it: so without law or grace should they perish without conscience, which the Atheists now adays would soon grant. But their judgement long ago is not far off, 
2. Pet. 2. 3.  and their condemnation sleepeth not. They are wells without water, and clouds carried about with a tempest, to whom the black darkness is reserved for ever. Now if we doubt, that Christ did preach in the spirit before he came in the flesh: let us consider the Epistle of Saint Jude, 
jude. vers. 9  where is said touching blaspheming of authority; Yet Michael the Archangel (Christ) when he strove against the devil about the body of Moses, durst not blame him with cursed speaking, but said; The Lord rebuke thee. Mark then, this Michael was a chief Angel, yea more than an Angel, 
Apoc. 12. 5.  as the Revelation showeth also; There was a battle in heaven, Michael and his Angels fought against the Dragon; and the Dragon and his angels fought, but they prevailed not, neither was their place found any more in heaven. And the great Dragon that old serpent called the Devil and satan, which deceiveth all the world: he was even cast into the earth, and his angels were cast out with him. Heer Christ the seed of the woman bruised the serpent's head. This Michael is the man-child that was borne to rule all nations with a rod of iron, 
Psal. 2. 9  and break them in pieces like a potter's vessel. divers times is this Michael spiritually mentioned through the old and new Testament; 
Dan. 10. 12.  Lo, Michael a chief prince holp me: and there is none that holdeth with me, 
Dan. 10. 22.  but Michael your prince. 
Dan. 12.  In that day shall Michael stand up, the great prince, which standeth for the children of thy people. And in the same place; Lo Michael one of the chief princes came to help me. Wherefore it is to too absurd for us to think, that a king having banished an offender for punishment, into a most desolate place of the world, to remain there for ever; would himself go after to obtain greater power over him. For what greater subjection can there be, than for ever, yea for ever and ever to abide a slavish vassal in all servitude, horror, & trembling? Therefore suppose not that the Holy one saw other corruption, than in flesh; for he drove the prince of darkness into a corner, where the sink of all corruption is. Now what perfection he could draw out of this sink, that he himself had cursed; let the consciences of all men try and judge, and be warned with Peter, that they defile not the things that the Lord hath purified, and that they cleave not so fast to corruption, as to pervert the Lords ways, and besot their own understanding. Concerning the word, 
Apoc. 6. 8.  Hell, it is written; Behold a pale horse, and his name that sat on him was Death, and Hell followed after him; and power was given to them over the fourth part of the earth, to kill with sword and with hunger, with death, and with the beasts of the earth. Here we see that our expositors plainly take Hell for the grave, that is always wont to follow after death. 
Pet. 2. 13.  So when the day of the Lord shall come, by which the heavens being on fire shall be dissolved, and the elements shall melt away with heat: and a new heaven and a new earth established, wherein dwelleth righteousness: 
Apoc. 21. 1.  and the first heaven and the first earth passed away: and when the Lord shall create new heavens and a new earth, and the former not remembered. For, 
Isai. 65. 19  saith the Lord, as the new heavens and the new earth, which I will make, shall remain before me; 
Isai. 66. 22.  so shall your seed and your name continue, and from month to month, and from sabaoth to sabaoth shall all flesh come to worship before me, saith the Lord, and they shall go forth and look upon the carcases of men that have transgressed; for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorring unto all flesh. This is the miserable condition of the wicked ones, the second death, the lake that burneth with fire and brimstone: 
Apoc. 2. 8.  at the opening of the books, & the resurrection of all flesh, which is to say, when the sea, death and Hell shall give up their dead, 
Apoc. 20. 1.  which are in them: and they shall be judged according to their works: then both death and Hell, which have all this while had power over flesh, to cut it off from inheritance of this life, through the curse; shall at the last resurrection be vanquished to all flesh, and cast into the burning lake by our Lord & saviour jesus Christ our forerunner. In this world shall the cursed endure his damnation, and the happy shall feel his blessedness. He that liveth in this world an hundred years, shall die a young man; neither shall any be called a child of years: but he that buildeth in this world shall inhabit, and they that plant vineyards shall eat of the fruit; neither shall they plant, and another eat: but they shall enjoy the works of their own hands, and shall not be made to labour in vain, and bring forth in fear: for they are the seed of the blessed of the Lord, and their buds with them. Yet concerning his descension remaineth this one thing, he made his grave with the wicked, & with the ●ich in his death, though he had done no wickedness, neither was any deceit in his mouth. Now in that it is said, he made him a grave; he chose him a place in the earth, whereinto he vouchsafed to descend and be buried for our salvation: though many wicked and rich men lay as glorious as he, whom the cell of the earth was far unworthy to contain. 
Dan. 12. 2.  Where the many that sleep shall awake to everlasting life, and some to shame and perpetual contempt. Again, that he was buried, and descended also into hell, read the ancient Christian meaning of the word (Hell) in the example of the rich man written by Luke the Evangelist, translated into Saxonish many years ago, which saith thus; ha peand re peleza dead and paer on Hell bebynzed. which is now as much as to say, And the rich man died and was buried in hell. I should think it very absurd therefore farther to urge any comment or exposition for the word, Hell: seeing (no doubt) these expositors of the Gospels, sufficiently understood what they said in their own language. Nay, whosoever will not yield unto so plain a testimony of truth, the mark of controversy: he may be thought little zealous, yea obstinate in his own profession. Now of such as would have Hell to be in the earth, and to mean the place of the damned, and would prove it by the word, 
Luk. 16. 26.  Gulf, that was between Abraham and the rich man: the word in the Greek original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HIATUS, FISSURA, a gap or cliff, as Virgil citeth the word properly forth of Homer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, TELLUS IMA DEHISCAT, Let the earth cleave. But we understand the word, Gulf, a concave and a devouring place, which is hardly argued by the circumstance following; seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify neither up nor down, but passing over as it were from shore to shore, as TRANSCENDERE and TRANSRIMARE, agreeing with the prophet's words before recited, they shall go forth and look upon the carcases of men, etc. And beside, Saint john proveth a further punishment to ensue after death and hell, which is to say, the burning lake. Let us abstain therefore, farther to inquire of the places, which the Lord hath shut up from us and our understanding. For saith the Lord; 
Gen 3. 22.  Behold, the man is become as one of us, to know good and evil. And now lest he put forth his hand, and take also of the tree of life, and eat and live for ever; therefore the Lord God sent him forth from the garden of Eden, to till the earth, whence he was taken. And the Lord hath set Cherubims, and the blade of a sword shaking, to keep the way of the tree of life. Here we see that the jealous God excluded Adam out of the garden, lest he should attain to see the state of the eternal. Wherefore the plain and open things are for us and our children to observe and do: but the secret and hidden things pertain unto God only. The prophet jonah was a most excellent figure of our saviour, if a man do diligently mark his prophesy. 
2. King. 14. 25.  First, his name signifieth a dove in the Hebrew voice, in the likeness whereof jesus received the spirit of his father from heaven, where he himself confesseth, 
Math. 3. 16.  that he saw the heavens open, and the spirit of God descending like a dove, 
Psal. 74. 16.  and lighting upon him, the true turtle dove, whose soul the beast had never power of. jonah his message was to preach; so Christ: jonah willingly suffered shipwreck, 
jona. 1. 12.  for the safety of the ship and mariners; Christ willingly endured the curse for the salvation of the earth, and the inhabitants thereof: jonah was in the belly of the fish three days and three nights; so long was the son of man to be in the belly of the earth: jonah descended into the belly of hell; for saith he, I cried in mine affliction unto the Lord, and he heard me; out of the belly of hell cried I, and thou heardest my voice. Which hell is here nothing else but the vale of death, and extreme mist of darkness, wherinto our saviour also descended for the same space. jonah arose and went to Niniveh to finish his message of preaching; Christ arose likewise, and ascended into heaven, to consummate all his father's will, after he had once yielded up his spirit into his hands, 
Math. 17. 50.  and had destroyed the temple of his body, and built it again in three days. jonah had pity on the gourd, for which he had not laboured, neither made it grow, which came up in a night, and perished in a night: so dealeth Christ with his adopted members, taking pity even of the mere fruits of darkness, whose beginning and end is not to be discerned of men: for they abide not the light that truth loveth. THE THIRD DAY HE ROSE AGAIN. He walked the path of life, even to the presence of his father, 
Psal. 16. 10.  the fullness of joy; at whose right hand are pleasures for evermore: which path he hath also showed to us his followers, whose flesh yet doth rest in hope. Let us therefore (perceiving the mortality of our vail) even for his sake strive to enter into that path, how narrow or strait soever it seemeth; the crooked and hard ways are passed with care and fear to eternal joy: but the wide and easy ways in this life lead to destruction, and pull us hastily to condemnation and everlasting woe in the world to come. Our saviour Christ by his power which he received of his father in heaven, could destroy the temple and build it again in three days, 
john. 2. 1●  as he said; Destroy this temple (pointing at his body) and I will build it in three days. Which is a very fine and perfect exposition of the rock, where he saith; Thou art Peter, and upon this rock (pointing to himself) I will build my Church: but the blind jews understood not of what temple he spoke, albeit he had called it so: neither will the Papists understand of what rock he spoke, albeit it was his name long before. His power was so infinite, not only in framing to himself a new body, 
Math. 27.  but to many other that slept in the dust of the earth, 
Dan. 12.  such was his will to manifest his attractive power to all flesh, that hopeth for the resurrection in the world to come: when the time of recreation of all flesh shall appear. 
Psal. 17.  Wherefore stay our steps continually, O Lord, in these thy paths, that our feet slide not, and deliver us from the hands of such as have their portion in this life. Concerning his resurrection Saint Paul testifieth at large, how that he died for our sins according to the scriptures, and that he was buried, and rose again the third day, 
1. Cor. 15.  and that he was seen of Cephas, then of the twelve; after that he was seen of more than five hundred brethren at once; of whom many at that time remained as a confirmation of his testimony, the rest being asleep. After that he was seen of james, and then of all the Apostles, and last of all, of him. Which chapter I entreat the diligent reader to turn to, because it wholly concerneth this article: For it proveth the resurrection of the dead, and that Christ is already risen; then that we all shall rise, and the manner how. Whereas for me to make a new frame of the same texts, adding nothing but form to my purpose, were mere arrogancy, or rather, as Saint Paul saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and might seem unto the reader as the honey of one be, in comparison of a whole field of sweet flowers. In many other places, where the whole Psalm, chapter or book concerneth the matter in handling, I refer the reader to the ancientest testimonies thereof, whether it be of prophets, Evangelists, or Apostles, which were the nearest recorders of that time. FROM THE DEAD. Which is to say, them that sleep, for whom Saint Paul willeth us not to lament, as others that are clean without hope: for saith he, as we believe that (our) jesus died and rose again; so (our) God through jesus will bring again those that sleep with him; for the Lord shall come down from heaven with a shout and the voice of the Archangle, 
1. Thes. 4. 13.  and with the trumpet of God, and those that be dead shall rise first, and then those which remain alive shall be carried up with them in clouds to meet the Lord in the air; and so shall we all be with the Lord. Also he taught his disciples, 
Mark▪ 9 3.  that he should rise again the third day: and after I am risen I will go into Galilee before you. 
Mark. 14. 28.  His ascension in this place is little to be spoken of, because by his descension it hath sufficiently appeared by the contrary argument: yet thus much he testifieth, 
john. 7. 34.  saying; Wither I go you cannot (in the flesh) come. In my father's house are many mansions: if there were not I would declare unto you. I go to prepare a place for you. Let not your hearts be troubled, ye believe in God, believe also in me. Though I go to prepare a place for you, I will come again, and receive you unto myself, that where I am there may you also be: and whither I go you know, and the way you know. For it is I that am the way, the truth, and the life. No man cometh to my father but by me: 
john. 14.  if ye had known me, you should had known my father also, and from henceforth ye know him, and have seen him. Moreover he saith to Mary; 
john. 20. 17.  Touch me not, for I am not yet ascended to my father, but go to my brethren, and say to them; I ascend to my father and to your father; and to my God and your God. Here he most comfortably becometh brother unto us, acknowledging his father and ours to be all one, through his precise and faultless observation of his fathers will. After that he had breathed upon his disciples the holy Ghost, 
john. 20. 22.  and at the sea of Tyberias comforted them again with his presence: he was taken up in a cloud out of their sight; and while they looked steadfastly towards heaven as he went, two men stood by them in white apparel, 
Acts. 1. 9  which said; Ye men of Galilee, why stand ye gazing into heaven? This jesus which is taken up from you into heaven, shall so come as you have seen him go into heaven. Abraham received three Angels with the presence of God: 
Gen. 18. 2.  Lot received two Angels as messengers from God of his salvation in the absence of the Lord: 
Gen. 19 3.  for the Lord sent them to destroy the city. In such places is the office of the Trinity to be marked, and most diligently considered. Likewise, that he ascended it appeareth by S. Luke's words; 
Luk. 24. 51.  And it came to pass, that as he blessed them he departed from them, and was carried into heaven: into that ancient and everlasting house of his father; where the riches and treasure of Christ's kingdom lay, where neither rust, nor moth could corrupt, nor thieves break through and steal; which is the farthest height of heaven, and above all heavens that we can imagine, as is abovesaid. Let us not therefore be gazers, woonderers, or strangers to the things that ought to be most familiar unto us. For nothing appeareth plain to them that know not God, and him whom he sent our saviour jesus Christ. HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY. Who being the brightness of glory, and the engraven form of God's person: and bearing up all things by his mighty word, 
Heb. 1.  hath by himself purged our sins, and sitteth at the right hand of his father's majesty in the highest place. 
Ephes. 1.  Here cometh to pass the spiritual prophesy of David, saying; The Lord said unto my Lord, sit thou on my right hand till I make thine enemies thy footstool, which is to say, at the right hand that ruleth all the wolrd: this is the right hand that shall find out them that hate him: 
Psal. ●1. 8.  strong is his hand, 
Psal. ●9.  and high is his right hand. The right hand of the Lord hath the pre-eminence; 
Psal. 118.  the right hand of the Lord bringeth mighty things to pass. David being a prophet, and speaking unto men, was to use the phrase of men, and also to allude unto the manners and power of men: for all the preferment that hath been among men, hath been to place authority on the right hand, seeing all activity, worthiness, prosperity, readiness and facility consisteth in the right hand of a man. This was the reason of David his figurative speech to make men understand the pre-eminence of the most High: whereas indeed God is all spirit, and hath no communion with flesh, as it is already proved. His right hand is a threatening hand to them that hate him: but it entertains them kindly that love and worship him in spirit and true holiness, as doers of his will, and observers of his commandments. Which thing the prophet slacked not, when he said; Lo I come: for in the book of life it is written of me, showing his election by the holy spirit. Yet why doth he so steadfastly affirm, that it is written of him, & c? surely his own soul told him. For saith he, 
Psal▪ 40.  I desired to do thy good will, O my God, yea thy law is within my heart; and I say thy right hand, 
Psal. 44.  thine arm, and thy cheerful countenance saveth and defendeth all such as thou favorest. Again, 
Psal. 18.  thy right hand hath stayed me, and thy loving kindness made me grow. I beheld the Lord always before me (saith he) and he is at my right hand, 
Acts. 2.  there shall I not be shaken. By this we may well perceive the worthiness of Christ, received by his father into that holy place, into which he entered, a sacrificer for sin once for all; so there is one God, one mediator betwixt God and man jesus Christ. Wherefore lift up your hearts unto the Lord; let your souls be lifted up on high, yea and fly unto heaven as a bird with a most cheerful note, and a new song, praising God, and saying; Hosanna in the highest, which is to say, Save us, O thou that dwellest in the most high. FROM THENCE HE SHALL COME: Even as the men of Galilee saw him go: 
Acts. ●. 11.  and he shall come riding upon Cherub, 
Psal. 18. 10.  and flying upon the wings of the wind. Behold, he will come with his fan in his hand, 
Math▪ 3. 12.  and he will make clean his floor, and gather his wheat into his garner: but he will burn up the chaff with unquenchable fire. Wherefore shall he come thence? TO JUDGE THE QVICK AND THE DEAD. Now God's throne is a fiery throne, whose coming to judgement no man knoweth: who, at his coming shall baptize with the holy Ghost and with fire, coming suddenly as a thief in the night; or as a master, whose return the servant knoweth not: lest the wicked should be forewarned to flee from the anger to come, and advance themselves, concerning the advantage of this life: therefore they shall give account to him that is ready to judge both the quick and the dead. 
1. Pet. 4. 5.  judge nothing, O people of the earth before the time; until the Lord cometh, who will lighten things that are hid in darkness, and make the counsels of the heart manifest: and then shall every man that doth so, have praise of God. Christ commanded his Apostles to preach, that he was ordained of God a judge of quick and dead. Saint Paul saith; I witness before God, and the Lord jesus Christ that shall come again to judge the quick and the dead at his appearance and his kingdom: 
2. Tim. 4.  which is to say, when his kingdom shall come that we daily pray for in the Lord's prayer: in which kingdom the Lord make us partakers of his sons inheritance, even as we grow in him unto the house of the living, Amen. I BELIEVE IN THE HOLY GHOST. Here again is the first tenor of our confession repeated, to wit, I believe in, which ought to have relation wholly and severally to the three persons only, lest we make a confusion of all; as some do, which take it literally, without discerning the sense at all; but saying in haste, I believe in the holy Ghost, the holy catholic church, the communion of saints, etc. Here the simple (except he be taught) cannot understand, but that he believeth in the catholic church, and in the communion of saints, etc. so far forth as in the holy Ghost, or in the other two persons: but of this point anon more at large. I believe in the holy Ghost. Why? I believe in the father and the son, as is abovesaid, and the holy Ghost is all one with the father and the son; for he proceedeth both of the father and the son, and with the father and the son together is glorified: therefore I equally believe in the holy Ghost, as in the father or the son, or as in both, father and son. For, because the holy Ghost is exempted from neither, it pertaineth to each one, and to both alike. The holy Ghost was the father and the son before the world; the son was the holy Ghost and the fain the world; the father is the holy Ghost and the son in the world to come. The concentrical Trinity being thus; 

Father,  
Son,  
Holy Ghost,   whose might, authority, and power shall be at that time all one over them that shall be baptised with the holy Ghost and with fire: for now, even to day is the holy Ghost labouring in the hearts of men, to win them unto the father and the son. Wherefore harden not your hearts as in the provocation, in the day of temptation in the wilderness. Happy shall the wise virgins be, which are found with oil in their lamps, not trusting to borrow in the busy day of all flesh when none can lend. Wherefore, good brethren, be not as the foolish virgins, the sleeping disciples, the sluggish servants, or as the busy Martha: but have care to choose the better things during the time of the flesh, that the holy Ghost may find a resting place in your souls, to bring you to everlasting life. 
Math. 11. 5.  Then shall it be said; The blind receive their sight, the halt go, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor receive the gospel. 
Mark▪ 14. 38.  Take heed, watch and pray, lest ye enter into temptation: 
Mark. 13. 33.  Take heed, watch and pray, for ye know not when the time is. For Christ saith; 
john. 14. 16.  I will pray the father, and he shall give you another comforter, that he may abide with you for ever, the spirit of truth whom the world cannot receive, because it seethe him not, nor knoweth him; but ye know him: for he dwelleth with you, and shall be in you. I will not leave you comfortless, 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. And in the same place following, Christ saith; These things have I spoken unto you being present with you, but the comforter which is the holy Ghost, whom the father will send in my name, he shall teach you all things, and bring all things unto your remembrance which I have told you; and so forth to the end of the chapter. And in the next chapter; But when the comforter shall come, whom I will send unto you from the father, even the spirit which proceedeth of the father: he shall testify of me, and ye shall be witnesses also; because ye have been with me from the beginning. And again Christ saith; I tell you truth, it is expedient for you that I go away: for if I go not away, the comforter will not come unto you; but if I depart, 
john. 15. 26.  I will send him unto you: and when he is come, he will reprove the world of sin, of righteousness, and of judgement; of sin, because they believe not in me; of righteousness, because I go to the father, and ye shall see me no more; of judgement, because the prince of the world is judged. 
john. 16. 7.  I have yet many things to say unto you, but ye cannot hear them now, howbeit when he is come which is the spirit of truth, which will lead you into all truth: for he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he shall show you the things to come: he shall glorify me; for he shall receive of mine, and shall give it unto you. To this place may be applied the Lords words spoken by the prophet joel; 
joel. 2. 28.  I will power out my spirit upon all flesh, your sons and your daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions: and also upon the servants, and upon the maidens in those days wil● I power my spirit. Whosoever therefore shall call upon the Lord with a contrite heart, doing the works of the spirit, and not of the flesh; he shall be saved. For in mount Zion and in jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. The holy Ghost is a divers gift unto the chosen; to some the gift of prophesy; to some the interpretation of tongues: as Saint Paul saith touching spiritual gifts; 
1 Cor. 12.  Brethren, I would not have you ignorant, wherefore I declare unto you, that no man speaking by the spirit of God calleth jesus execrable: also, no man can say that jesus is the Lord, but by the holy Ghost. Now there are diversity of gifts, but the same spirit: and there are diversity of administrations, but the same Lord: and there are diversity of operations, but God is the same, and worketh all in all. Now the manifestation of the spirit is given every man to profit withal: for to one is given by the spirit, the word of wisdom; to another the word of knowledge, by the same spirit; and to another the operations of great works, and to another prophesy, and to another the discerning of spirits, and to another the diversity of tongues, and to another the interpretation of tongues. Now all these are the body of Christ, and members serving to several uses in the church of God, as some for apostles, some for prophets, some for teachers, some to do miracles, some for healers, some for helpers, some for governors, some for linguists, and some for interpreters. This gift lighteth on the chosen in many shapes: it came upon the son of man in the likeness of a dove; 
Acts▪ 2. 3.  it came upon the Apostles in the form of cloven tongues like fire; it came upon disciples at Ephesus, 
Acts▪ 19 6.  that never before heard of the holy Ghost, by Paul's laying hands on them. How the faithful may be assured of this gift, let them read the eight chapter of the Epistle to the Romans, concerning the hope, patience, and prosperity of this gift, which will something ease the tediousness of this treatise. Therefore, kind reader, take it in worth that I so often send thee to the spring itself, for the water that is most sweet and fresh; the carriage not far, and the burden easy: albeit, I will not omit to lay down in this place the fruits of the flesh, and the fruits of the spirit: for they rebel each one against the other, & the operations of both are contrary. For the works of the flesh are adultery, 
Gal. 5. 19  fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murder, drunkenness, gluttony, and such like; which things whosoever doth exercise, he shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperancy, against which there is no law. Thus much I thought good here to mention, that ye may have in this Enchiridion as it were a mariners compass to pass by; for as by it, we recover a direct course again after many storms, and at last come to a safe port: so if by the weakness of the spirit you wend with the tempest of the world, doing the will of the flesh; then have you also before your eyes, the points of hope, patience, and prosperity, the direct course unto the holy land, where ye shall arrive and anchor more safe than fowls in their nests, 
Luke. 9 58.  or foxes in their holes; yea or any treasure in the depth of the earth: for all such things in the day of judgement shall show forth their own property, and be revealed unto the eyes of the living: at which day shall be the harvest, whereunto the tars also are reserved as well as the wheat. This is the land that is more worth than all kingdoms; here is the plentiful field that multiplieth so manifold; this is the field of hid treasure; 
Math. 13.  the pearl of great price; the draw-net that gathereth of all kinds; the fruitful senuy, and the savoury leaven. The heirs of this kingdom shall shine as the sun: thus much concerning the comforter, that guideth the chosen to salvation. Now touching the catholic church. If we believe in the catholic church, we bring a curse upon us: for the church are the members of Christ their head; not clear from sin, because the old man remaineth yet in them: and saith the prophet; Cursed is the man that trusteth in man, and maketh flesh his arm. One man may have a sympathy with another, until perfection shall come by grace. Also if we believe in the catholic church, we lessen the power of God our father, of Christ our saviour, and of the holy spirit our comforter, to whose power no perfection is wanting: for it made us perfectly, it saveth us assuredly, and most entirely relieveth and comforteth us daily. Which creation, salvation, and consolation, the holy catholic church so far relieth on; as is needful for any one member of the same: should we presume then to be made holy, because they are holy? or saints by believing in the holy members of the church? or will we all be catholics one by one, because we all make one catholic church? No, there is no saint but he whom the spirit sanctifieth; nor any catholic but the church: which is the composition of many members into one catholic and perfect body of Christ the head; through the holy Ghost the spouse of the Anointed. 
Psal. 45.  The holy city of God jerusalem came down from heaven prepared as a bride trimmed for her husband: 
Apoc. 21. 2.  I will show the bride the lambs wife: read the whole chapter. Concerning the new city jerusalem, the church, holy, catholic, or universal on earth. This is the vineyard of red wine, 
Isai. 27. 2.  that the Lord hath kept so daintily, and watered every moment lest any assail it. This hath the Lord set as a sign on the mountains for all the inhabitants of the earth, 
Isai. 18. 3.  that when he bloweth the trumpet they might hear, yea upon mount Zion bloweth he, and the most base and vile nations repair unto his name. 
Isai. 26. 1.  This is the strong city, whose bulwarks are salvation, and in whose walls consisteth the whole strength of judah. This church hath none other foundation but Christ, and the faith which we have in him; 
1. Cor. 3. 11.  the true rock that followed the host. 
Math. 16.  Wherefore we are Gods labourers, 
1. Pet. 2. 4.  his husbandry, 
1. Cor. 10. 4.  and his building. If any man lay other foundation than this, 
Exod. 17. 6.  the fire shall try of what sort it is: 
Num. 20. 10.  and if any man's work abideth, he shall receive wages; but if his work burn, he shall lose (his labour.) Again, know ye not that ye are the temple of God, and the spirit of God dwelleth in you? This much hath showed that we are the very temple of God, founded upon jesus Christ, of which the holy Ghost is minister, and dwelleth in us. Which temple if any man destroy, God the builder will destroy him; for the temple of God is holy. More concerning this point, read the whole third chapter of the first Epistle to the Corinth's; this temple of the Lords was sanctified in old time: yea even when he dwelled in no house; 
2. Sam. 6. 6.  but walked in a tent or tabernacle, leading his servant Moses though the wilderness with the children of Israel, even as a shepherd leadeth his sheep. Such was his tender mercy toward his possession at that time, that in four hundred and fourscore years he dwelled in tents and tabernacles, and his ark remained within the curtains. Then Solomon built a temple for his name, against the coming of Shiloh then to be sent, jesus Christ, the very foundation, walls, and borders of the catholic church, gathering together a communion of saints by the holy Ghost, a most comfortable minister in the same. Therefore there is no catholic, but the Lords building, which is the common passion of the members of Christ. And we are not to believe in the catholic church, of which ourselves are members: but we believe that we be of the catholic church, and that we are part of the Lords husbandry and building upon his son jesus Christ the rock, even the foundation that was revealed by God the father unto Peter. For when doubt arose who he should be, Peter confidently answered; Thou art that Christ the son of the living God: and jesus answered and said unto him; Blessed art thou Simon the son of jonah, for flesh and blood hath not revealed this unto thee, but my father which is in heaven: and also I say; Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not overcome it. Here met I something concerning the catholic errors of the Popish church: that make PETROS, PETRA, PETRA ROMA, and ROMA CATHEDRA PETRI, which in a word may be easily confuted: for Peter, at the pronunciation of the words, Thou art Peter, etc. was in the coasts of Caesarea Philippi Tetrarchae far from Rome: neither was it ever spoken of by any testimony now of six hundred years old, that Peter was at Rome, only a new opinion of that church hath of late inveterated. Concerning the word, Rock; all rocks of salvation are spiritually taken: 
Psal. 18. 3.  as David saith; The Lord is my rock and my redeemer. And in another place it is said; Tzuri shaddai, My rock is the all-sufficient: but this is meant of our saviour a rock of salvation; seeing upon it he will build his church, a temple not made with hands: therefore of necessity must this rock be taken spiritually, as a revelation of God from heaven to Peter of his son jesus Christ, which was the faith of Peter, when he said; Thou art the anointed, the son of the living God. And upon this faith will Christ build his church, so sure as upon a rock never to be moved: 
Psal. 123.  for they that trust in the Lord, as mount Zion cannot be moved: the gates of hell shall not prevail against the building on this rock; for the true faith in Christ shall continue for ever, yea even as an everlasting building, that the fire neither wasteth nor consumeth. There was no cause why Peter should have received a special blessing, but in regard of his revelation from God: for it is said; Happy art thou, because my father hath showed thee this. Upon this rock will I build my church, and the gates of hell shall not prevail over it, and I will give thee the keys of the kingdom of heaven, and whatsoever thou bindest on earth shall be bound in heaven, and whatsoever thou losest on earth shall be loosed in heaven. Indeed Christ showed that he himself had the keys, when he saith very comfortably to john; Fear not, 
Apoc. 1. 18.  I am the first and the last: him that Isai prophesied of, which am alive and was dead, and behold I live for ever and ever: verily I have the keys both of death and hell. And in another place; Let him that hath ears, hear what the spirit saith unto the churches, and write to the angel of the church in Philadelphia; 
Apoc. 3. 7.  these things saith the true and holy one, that hath the key of David, who openeth and no man shutteth; who shutteth and no man openeth. And in the next verse; I know thy works; behold I have given before thee an open gate, and no man can shut it, because thou hast little power, and thou hast kept my commandments, and not denied my name. The key of David is manifested unto us, when he saith; Open ye everlasting doors, and the king of glory shall come in. Here was his faith as a key, and therefore called the key of David. He foresaw the lion of the tribe of juda that came of the root of David; the lamb of God, who was the only in heaven and earth that could open the book and lose the seals. Hereby we see that Christ only openeth, 
Apoc. 5. 5.  and no man shutteth; and shutteth and no man openeth. It is plain by testimony of scripture, that there is but one key to open heaven to mankind, and that is Christ the king of glory, who is entered in, and there is no other doorkeeper but he. Therefore whereas our saviour saith; I will give thee the keys of the kingdom of heaven: that is to say, the spiritual knowledge, to preach my word, which thou didst but now testify, in these words; Thou art the anointed, the son of the living God. The knowledge hereof is to the believers a key of entrance to life eternal: but to the wicked and reprobate unbelievers, a key of exclusion to condemnation for ever; and such is the binding up of the faithful as sheaves into the barn, and the losing or undoing of the wicked as the stubble to be burnt in unquenchable fire. Otherwise, if Christ had given him his own whole authority on earth, or had made him porter of the kingdom of heaven, no doubt he himself in a verse or two after as it seemeth, might had lost his inheritance in heaven: for if Peter had been able to have dissuaded him, Christ had not gone to jerusalem, nor suffered much of the high priests and elders, nor been slain, nor the third day risen again. Whereby it seemeth that he was as great an enemy to salvation as might be, when he said; Go not master, have pity on thyself; it shall not so come unto thee. Here fell he so extremely in faith, that he received a greater rebuke for ignorance, 
Math. 16. 23.  than ever judas did; Get thee behind me sathan (for before it seemeth he made him a companion) thou art mine offence, thou savourest not of the wisdom of God, but of the wit of man: wherefore now I am to thee as Isai prophesied, 
Isai. 8. 14.  a rock of offence, 
1. Pet. 2. 8.  a stone to stumble at. But admit he had been the justest man that ever was, and so lived until he should go the way of the fathers: yet was not his righteousness inheritance; for it came from God, and he could leave nothing to his posterity that claimeth more than his authority by succession: thus much concerning the catholic church. THE COMMUNION OF SAINTS. I believe that there is communion of saints, and that I myself am one of the communion, elected by the spirit through faith in Christ. THE FORGIVENESS OF SINS. I believe also that there shall be a forgiveness of sins through the passion of Christ, as is already showed by his passion. THE RESURRECTION OF THE DEAD. I believe there shall be a resurrection of the dead, and that I shall rise again with glory unto life everlasting. These last articles I handle not in this place, because each of them is already severally proved in my treatise. All that remaineth is to conclude my purpose, which was to show the nature of believing: that by the faith of his own heart every man is saved, what he is to believe in, the cause why; and lastly, the unspeakable comfort, that every true believer hath by his faith in God the father, God the son, and God the holy Ghost▪ to whom be all power ascribed, both now and evermore. Amen.  
FINIS.