THE DOCTRINE OF THE GOSPEL.  
BY A PLAIN AND FAMILIAR INTERPRETATION OF THE PARticular points or Articles thereof: with the Promises, Comforts, and Duties, severally belonging to the same.  
Whereunto is added, a declaration of the danger of not knowing, not believing, or not obeying any one of them.  
LIKEWISE, A REHEARSAL OF THE MAnifold heresies, wherein many have erred contrary to them all.  
Divided into three Books.  
THE FIRST WHEREOF, IS OF BELIEF IN GOD THE Father, the first Person of the most holy, glorious, and undivided Trinity: one only true God, to be blessed and praised for ever.  1. Cor: 8, 6. 
〈◊〉 but one God even the Father, of whom are all things, and we in him: and one ●ord jesus Christ, by whom are all things, and we by him.  Matth: 11, 27. 
〈◊〉 man can say, that jesus is the Lord, but by the holy Ghost.  1. john, 5, 7. 
〈◊〉 three, the Father, the Word (that is the Son) and the holy Ghost, are one.  
Seen, and allowed.  
T C  VERITAS 〈◊〉 WLNERA 
LONDON, Printed by Thomas Creed. 1606.   

THE INSCRIPTION Dedicatory. FOR THE GLORY OF GOD, AND edification of his Church.  
TO the right worshipful Sir Nicolas Bacon Knight, my singular good Patron, with the virtuous Lady Anne Bacon his wife. And to the right worshipful Sir Nathanael Bacon, and Sir Francis Bacon, and to Sir Edmund Bacon, Knights: and to the Right worshipful Master Edward Bacon, one of his majesties worthy justices of the peace, in Suffolk (all lovers of Piety and justice, and friends to the Church of God, through his rich grace, blessed be his name for so great a mercy) as a debt acknowledged most due unto them, and to the whole posterity of their right honourable Father, a most worthy and wise Patron of true Religion, upright justice, and all good learning, in his high place, all his time a most worthy Pattern to be imitated and followed of all that descend of him: yea, of all that succeed him in like Office of high dignity. For a token of gratulatorie-thankfulnes to God, for so inestimable a blessing: and with a holy desire to help forward their holy knowledge, and the precious faith of their eternal salvation. This second part of the Treasury of Christian instruction (containing a chief portion of the Doctrine of the Gospel) is both from heart and hand willingly dedicated.  
By their Worships, among other of the Ministers of the Gospel, one most bounden in the Lord, Robert Allen.   

TO THE REVEREND AND LEARNED MINISTERS OF THE holy word of God: and to all true hearted Christians: Grace and Peace in the Lord jesus.  
RIght well beloved, worthy great love, and reverence, (yea double honour in the Lord, even for the lords sake, and for your diligent and painful labour in his work) seeing I hold it my duty, to give a reason to you, of that which I have done, in the publishing of these writings, which are now brought to your view, and remain subject to your godly censures, as you shall find just cause: this I desire, that you do first of all, favourably consider on my behalf, that were it not (besides my own persuasion of God's gracious assistance, in his guiding and leading of me through this business (that I had been encouraged by some of yourselves: that is to say, by Ministers of the word, of very good learning and judgement, singularly zealous of God's glory, and abundant in love toward his Church: I would never have presumed to have offered these my labours, to be examined of such as have authority to licence the printing of Books; much less would I have presumed to have published them, as now they are.  
And yet for all that, (that is, though I was in such wife as is specified, encouraged thus far (in hope of your good liking, and of some good fruit to grow unto the Church thereby) how moderately and modestly I think of that which is done, God he knoweth. And therewithal how desirous I am that none upon the sudden should be offended at these superfluous labours, as they may peradventure seem to some to be (specially they being undertaken by such an one as I am; after the writings of so many excellent servants of God in the ministery of his Gospel) I would gladly it might appear to all, by this my care to render you the reasons, which prevailed with me hereunto.  
First therefore, this (in all humbleness of mind) I do you to understand; that insomuch, as (by the mercies of God) I have been a hearer of many of your own selves, who are yet living, and also of some of those who have died most blessedly in the Lord (most worthy and excellent Preachers of the word) and so have been a partaker of your manifold good gifts and graces, to my singular instruction and comfort, if I have not been failing to myself, in so long a tract of time. I thought with myself therefore, that if (through the rich mercy and goodness of God) I might be as the good Bee, to draw honey out of so many sweet flowers as were before me, and bring the same together, as it were into one hieve; it might come to pass, that (through the blessing of God) I might in process of time, perform some acceptable service to his Church. So that this then, is the first reason, which I have to allege, to show whence I have been emboldened to perform this service.  
Secondly, seeing it is so, that in respect of my own practice in the holy ministery, I have had more than ordinary occasion (in course of Catechising by the space of these 20. years past, to go oftentimes through the principles of Religion; and that not only in so brief a manner as they might well be contracted, for the better capacity of the more simple in understanding: but also more largely for the benefit of such as were of better discretion and judgement, even till this kind of exercise, was thus far forth augmented as you see) therefore I thought I might not with any equity, conceal it either from such as having been less exercised this way, desire it for a helpful supply unto them: or from those, who having no need of this help for any defect; may nevertheless find an occasion offered them of their own more excellent thoughts: like as the knife is made sharp by the rude and blunt wherstone, when it is but a little whetted upon it.  
Thirdly, I thought this duty, might the better beseem me in the Church of God, yea that God himself would the rather require it at my hands, because it seemed good to his divine Majesty, to employ me from time to time, in the course of my ministery, toward the people of small villages: by reason whereof, I had the fewer avocations from my studies, and so more leisure to write, than many other Ministers of the word, whom God had placed over greater towns, and in popular cities.  
Fourthly, I have been the rather confirmed, to think that it was the good will and pleasure of God, that I should perform this service; because, by the exercise of sundry bodily afflictions, I was in the midst of my thoughts this way, constrained to keep house and chamber, for a long time together, more than ordinarily: and chief, because thereby I found my heart (through the blessing of GOD upon my afflictions) more humbled and sanctified thereunto, being as one living in Diem, death every day threatening dissolution, and hasting the decay of the outward man. And that in such sort, that before I am old, the infirmities of age, are with a swift foot (as it were before the time) come upon me. In which respect (as I thought with myself) necessity lay upon me also, to make as much hast as I could, to do the best service to God and to his Church, that I might possibly attain unto, before I go hence and be not.  
Fiftly, in my very inward parts, me thought I saw and do see very clearly, that nothing is more necessity in these days (wherein all things are growing to most lamentable uncertainties, for want of reverend and studious attending to the word, as if all things might be carried after probabilities of disputation:) Seeing therefore nothing (I say) more necessary, than such a writing, as might, by the reading of it, retentively stay the minds of God's people, in a grounded meditation of the most sure and certain principles of religion, by explications and proofs from the word of God, which is the only sure & certain ground and stay of man's uncertain and weak wandering minds: & having good trust that it hath pleased God, that this writing should be in some measure fitted hereunto; I have been hereby, encouraged to proceed so far as I have done. And the rather also, that from the view of this labour, it may appear to the Church's of God, yea even in the sight of all in the world that will look upon it: what those things are which the faithful Ministers of jesus Christ do beat their wits about, and wherein they spend themselves among their several flocks and charges. And that it might from hence also appear in how many truths: that is, in particulars above number, we do agree, teaching the same things from one and the same word, by one and the same Spirit, with a sweet consent, in comparison of those few things, wherein the judgements of some do differ: till God shall in them all so clear our judgements, and frame our hearts to a more full agreement in all things, against the distractions of these heavy days.  
Finally, seeing the former part of my collection of the doctrine of the Law being well accepted of many, I conceived so much the better hope that this of the Gospel should find good entertainment among the good servants of God.  
But now, how well all this business hath been performed: it belongeth to you, the well learned and godly Ministers of the Gospel of our Lord jesus Christ, to discern and judge: and accordingly, so far as you shall find cause, either to reprove, or to give the glory to God.  
And if you find that which your soul liketh, then say you & spare not, that whatsoever is well, God hath herein glorified himself, by as weak and unworthy an instrument of his, as could have been found out, among numbers of those, whom it might have pleased him, to use to such a service as this is. And concerning my own self, this I willingly profess, and say, as it is in the peaceable and proverbial speech of Gideon, What is my vintage in comparison of the gleaning of the least of you, my reverend Fathers and brethren, if your labours in the holy ministery of the word, had been gathered together, as these are? And who am I, but as the diligent Apothecary (to admit the greatest commendation that may seem to agree) in comparison of the most learned and skilful Physician? or only as the painful Bee to fill the hive, with the honey drawn out of your sweet flowers, as was acknowledged in the beginning?  
Now therefore, upon these considerations, gathering some hope of your favourable interpretation of all things, seeing all is well meant and intended towards you: yet me think, that I hear some say, that this kind of writing is overlong and tedious, and able to discourage the mind of the Reader, before he set his mind unto it. To this, under your correction, I answer; First, that if such as so may think, will orderly read the Questions and Answers only: then shall it be freed from that conceit of theirs, by many degrees, of brevity.  
Secondly, I doubt not, but even the same being once acquainted with the Questions and Answers, and giving their minds to meditate upon them: will grow desirous to read and stay their thoughts upon the Proofs also: and that so doing, they shall (through the blessing of God) find no small profit, joy, and comfort to their souls; in that they shall find them to be the marrow and life of those Answers, which be not the very words of the holy Scriptures, and some lightsome clearing also, to the same holy Scriptures themselves.  
Thirdly, I would desire such as so think to answer themselves, from a familiar similitude, which they may take from their own counting-housens (I mean such as be rich in the world, who for the most part, can afford the least time, to the diligent reading and studying of holy things) that as they do not account it a vain or unnecessary thing, to have many more bags of money standing together, than they can presently use, because they can one time or other find use to improve them all to gain, so they would in this case, be of like judgement, to think that it is to the best purpose in all the world, to have the largest spiritual Treasury that may be, containing the greatest variety of the instructions, comforts and duties of the Gospel of God's heavenly kingdom: though they do but at convenient times, busy themselves to read that which is brought to their hands, concerning such or such a profitable discourse, either for instruction, or for comfort, or to stir up to duty, even as the necessities of their souls shall from time to time require.  
Whom also I would in the name of God earnestly pray, that they would consider further with themselves, how necessary a thing it is, specially for them that be rich in this world, that they should have by them (besides that most notable means of public Preaching which God hath sent them) the help of such holy writings, as might most strongly stay their minds, in the long and serious thoughts of the necessary points of their salvation: because otherwise, the vehement and uncessant cares of this life, will assuredly like a cancre fret out, or as a viper gnaw out the very heart strings of Religion, even in them that be not the worst sort of worldly minded men. Last of all as touching length of writing, that is not to be accounted too long which is no longer than the largnes of the matter it itself doth necessarily require.  
Thus much, in way of rendering some account of the present enterprise, with this admonition necessarily (as I suppose) inserted: in respect of some, who without such caution, were most like to mislike, to their own greatest harm.  
But to return my speech to you (the reverend and learned Preachers of God's word) this do I now humbly beseech of you in the Lord jesus, that insomuch, as ye are the salt of the earth, the light of the world, and Stewards in the Lord's house, appointed by God himself, to give to every one his portion in due season: that you would as ye do, and yet still more and more, consider, the peerless dignity & efficacy of your office of Preaching, far excelling all writing or printing with ink and paper; both for the daily calling and edifying of the Church of God, as well in knowledge and comfort of faith, as unto obedience of life, even to the coming of our Lord jesus, at the end of the world. You are by your holy Preaching, the most active penmen of the holy Ghost: to write, yea to engrave all holy doctrine and godliness in the hearts of all the Elect of God, with a far more deep and firm impression, then can be made in any thin and shallow papers. You are those holy instruments of God, which are most effectual, both to give the clearest light of knowledge, and to work the best impressions in memory, and to bring the conscience to greatest remorse, and to affect the heart with the sweetest and most durable comfort, and also most powerfully to stir up to the practice of the duties of a godly life, than any other can be. Whence it is, and no doubt hath always been found, that among the godly, such speeches as follow, have more often proceeded from their hearing of the word preached, then from private reading, or any other means. I never understood this point (saith one) so well as I did by such a Sermon. I remember such a point well (saith another) ever since I heard such a text handled. I was never pricked in conscience, as I was at such a Sermon, saith a third. Me thought the Preacher spoke particularly to me, etc. I was greatly comforted (saith a fourth) by the doctrine of such a Preacher at such & such a time. We see well now (say all that have any grace in them with one consent) that we ought to be more careful, to hear the word preached, and to pray more earnestly to God for his blessing upon it, than ever we thought before. These kind of speeches I say, being often in the mouths of such Christians, as be reverend hearers of Sermons; do evidently declare, that Preaching hath a special power given it of God: to work most mighty effects in the hearts of the people of God, above all that any readings, or other private or public exercises of religion can work. So that, though reading of good books is very profitable, to such as do in godly manner acquaint themselves therewithal: yet in commending of the reading of godly writings, we must always admonish ●he people, that they prefer the hearing of holy Sermons, and the reading of the holy Scriptures, before their reading of any other writings besides.  
Yea so just cause is there, to admonish all other hereof: that the most godly and learned Preachers themselves, will from their own experience, easily acknowledge, that they could not have understood the mysteries of God's truth so clearly, nor have found them so comfortable, by their own reading, prayer, and meditation, as by the grace of God, they now do in a more liberal taste of God's power and glory: had they not their own selves, not only preached the same to others, but also heard the same mysteries preached by other Ministers unto them. And so do I willingly confess concerning myself, and the present Treasury, so called in these books.  
O therefore, be ye entreated for the Lords cause, to labour to the fulfilling of the most worthy and noble duty of your office: that is, the duty of preaching, which of all other, is the most worthy in the sight of God, & most profitable to his Church. Without the which, no doubt, all writing, yea even the holy Scriptures themselves, would lie contemned and despised, and without any fruit, unless the people were put in mind of their duty: yea if they were not earnestly stirred up by you, to have the due regard of them. Spartam igitur vos nacti estis (reverendi in Christo Patres ac Fratres) vos inquam, prae coeteris: Provinciam sanè selectissimam. Hanc igitur macti virtute vestra (coelitus sc: inspirata) maxim i qua poteritis fide & diligentia, exornate. Ita Deum remuneratorem experiemini benignissimum, locupletissimumque. Ego similiter (eadem gratia divina fretus) vestrae virtutis imitator, maximé in votis habeo, ut in idem vobiscum opus, totis viribus (huic scribendi negotio temperans) multo deinceps accuratius, Domino pro sua immensa bonitate concedente, incumbam. Optimé valet.  
And now henceforth, extending my speech yet more generally: this I desire, that all might understand, that albeit this book is in some most dutiful regard, dedicated to the right worshipful above named: insomuch, as it pleased God, by their good means, to vouchsafe me the principal time, of such quiet peace, and rest; with liberty, leisure, comfort, and maintenance in the Church of God, wherein I might write any thing at all, worthy the reading of any. Nevertheless, that which I do in special manner dedicated to them, as most properly, and of best right belonging to them: the same do I from a more common affection of christian love, and duty, (and with their very Christian good liking I am sure) communicate also to you. Wishing and praying with all my heart, that it may be abundantly blessed of God, to the singular both profit and comfort, not only of them and theirs, but also of you, and of all that do belong unto you.  
To the which end and purpose, two things do I henceforth, most instantly request of you.  
First, that you would esteem of these writings, only as of a fruit of that holy prophecy, or interpretation, which is an ordinary gift of God in his church; to help toward the more clear understanding, of that manifold wisdom of God, which is fully and perfectly contained in his own most holy Scriptures alone: and therewithal, to lay open more plainly that manifold comfort, which is enclosed in them: and likewise to make it more manifest, how plentiful fruits of thankfulness, and obedience, is due from us to God, according to the same. For as touching the things themselves, they are (as was said even now) to be found most perfectly treasured up in the holy Scriptures of GOD himself: and in no other writings beside. Neither in very deed, do these holy Scriptures of God, stand in need of any other method and disposing; nor of any other interpretation, than their own most pure and bright clearness: were it not, that our own darkness and ignorance, with the confusion that is in our disordered minds, did stand in need of the same. For so writeth the holy Apostle S. Paul, 2. Tim. 3.16.17. The whole Scripture (saith he) is given by divine inspiration, and is profitable to teach, to improve, to correct, and to instruct in righteousness, That the man of God may be absolute, and made perfect to all good works. And again, Rom. 15.4. Whatsoever things are written afore time (to wit in the holy Scriptures, as we may perceive by that which followeth) they are written (saith the Apostle) for our learning, that we through patience and comfort of the Scriptures might have hope.  
All men's writings, whatsoever they be, specially such as do concern religion: they ought to be nothing else, but mere servants to the holy writings of God, to the ends here mentioned.  
This therefore, is the first thing, which I do earnestly desire, of all such as shall think good to acquaint themselves, with the reading of these or any of the best worth: that they will in no wise have any other estimation of them, but as of dutiful servants to the holy Scriptures of God.  
Now, the second thing, which I do, to the same ends, and with like earnestness, desire as a meet consequent of the former request, is this: that none would by the reading of these, or any other books; be any whit withdrawn, or hindered, from the reading, or hearing of the word of God itself. The which, being first written by most holy inspiration (as was even now alleged) is thereby manifestly commended unto us, as that which (even by the ordinance of God himself) is to be every way, and at all times, in season and out of season, night and day (both in reading, preaching, hearing, and meditating) most reverendly to be regarded. Psal. 1. ver. 2. and 2. Tim. 4.1. 2. And the same also, not without just cause: seeing they are questionless, the only true ground, and perfect Canon, of all holy instruction. And because the right understanding of them, is as the aiming point, whereunto all instruction and teaching aught to tend: insomuch as they only are able, to make us perfectly wise unto salvation.  
This therefore, is my second suit; that none would by any other writings, suffer themselves to be drawn away, to slack the reading or the hearing of the preaching of the holy Scriptures of God: but rather, that they would double, yea multiply their diligence that way.  
Thus, if any shall at convenient leisures, read these writings prepared for them; I doubt not, but through the blessing of God, they shall find them, among other of the same argument, no vain help and furtherance: both for light of knowledge, and also to further the comfort, & obedience of their faith.  
And now, these cautions being observed, I beseech ye give me leave, to utter that which I have (among these prefatorie thoughts) conceived further in my mind: that is, that I have good trust, that there is no just and important cause, why it should offend any; though after many former excellent books, there be still now and then, more set forth: provided always, that they be sound and orthodox, and in some respects of special good use, moreover and beside the former. For herein, the common proverb (currant in all other things of good use) may have a chief place, that Store is no sore.  
The rather also, may this stone of offence be removed, if we consider that none are enforced to buy this or that book: but it is left to their own free choice to take or to leave; as they please themselves: or shall be advised by the counsel of their godly friends. Whereupon, may we not discern, that if we should not thankfully accept the manifold good and industrious labours of our loving brethren, the faithful servants of God: we may easily (or we be aware of it) not only complain of that, which might be for our own ease, from other men's labours; but also grudge at that, which GOD hath prepared for a necessary help, and benefit, to many other; though we should for our parts, think our selves to stand in no need of them?  
Wherefore, that I may plead this cause of the new publishing of good and profitable writings, such as we speak of. Be it, that the Church of God is already enriched, with a goodly variety of all sorts of good books (blessed be the name of our good God for it) both of lesser and greater volume, larger and more brief, as well by Question and Answer, as in continued speech, some more fit for learned Srudents, in a more exquisite method and style, and some for Scholars of less understanding, etc. Yet this we cannot but easily conceive, that not all good books of all sorts (no not of the smallest and most easy price) do come to any one man's hands; no nor any one kind of book to all: but rather to a very few, in comparison of those that do very seldom, or not at all, hear of them.  
God (no doubt,) who setteth his servants to work, will dispose also of their labours, as it seemeth best, to the eye of his most gracious, and all-seeing Providence. To some, one help, to some, another: to some, at this time, to other afterward. Yea doubtless, so wisely and providently will God dispose of the labours of his faithful servants, that the least of them shall not be altogether in vain.  
And yet, moreover and beside that which hath been said in this case, this may be added further: that seeing God hath manifested his wisdom, in the variety of his goodness and mercy, every other way; in his works of creation, to be seen, felt, tasted, etc. for the manifold comfort of the outward man: why should we think it unsuitable to the same his goodness, and to the bounty of his mercies, that he should fit and furnish his servants, with such variety of spiritual graces, as might be every way delightful, and beneficial to the inward Man? Verily, there is no reason why we should think so. Let no man therefore, go about to straighten that bounty of God, which he hath so graciously enlarged toward us: nor grudge against that, for the which we cannot be cheerful enough, in our praising of him.  
But that we may hasten to an end of this plea, Shall false-teachers, by an infinite & often renewed variety of heretical books, utter their counterfeit wares and merchandise, their Pseudo-chatholike & counterfeit Treasuries? and shall not the faithful ministers of the truth of GOD, use all holy diligence, to promote the same by all kind of good and sound writings; and by laying forth therein, the true precious catholic Treasures of the only true Church of God? far be, so unfaithful and secure negligence, chased away from amongst us. And the rather also, because thousands of poor souls, have so much the more need of such renewed helps by good writings, lest they should be perverted by the bad: specially in such places, where the faithful and diligent preaching of God's word, (the chief preservative against this leaven of false doctrine) is most wanting. So that for some supply of so great a defect, what may we think to be accounted of the books of one impression, though of more than a thousand: yea though the same book, should be imprinted, thousand after thousand, many a time.  
But to this it may be said, that not many thousands among many millions of people, are so well minded, as to be studious in reading of good and godly books. And in very deed, it cannot be denied, but that it is too true. Nevertheless, this we may as truly answer, that God hath his thousands, and seven thousands in his Israel, better minded, than any one, or many of us are privy unto.  
Now therefore, good Christian brethren, what remaineth, but only this: that we be wise and careful to use all such good helps, as God vouchsafeth to best 〈◊〉 upon us, in their due time and place; so far as we shall find them to be profitable unto us: but the chief helps, always with greatest care and diligence?  
●his great grace of Christian wisdom and discretion, with all other necessary for us, our good God and most gracious and merciful Father grant unto us all; both Preachers, Hearers, Writers, and Readers: working them in us by his most holy Spirit, through his rich mercy in the Lord jesus. To whom, with the Father, and the holy Ghost, three most glorious, divine, and distinct Persons, one true and everliving God, almighty, and in all things all-sufficient, be all praise, honour, and glory, now and for ever. Amen. London. October. 1606.  
Yours in the Lord, with the best duty and service that he is able, most willing. Robert Allen.   

Page. 5. line 3. of this Preface, For being, I pray, read to be. The rest of the Errata through the whole, are noted at the end of the last Book: yet so, as not all there mentioned, are to be found in every Book.   

THe Christian Reader ●ath, in the Heads or chapters following, the contents of this first book, of The Doctrine of the Gospel, or second part of the Treasury of Catechism, set before him in a short view. Yet so, as he may understand, that under the heads mentioned, there are many particulars, and much variety of matter both for instruction, confirmation, and comfort of faith: and also for duties of obedience, deducted from the same.  
The which would be overlong, and the less necessary to be set down here: because the general being found according to the present direction, the particulars will readily offer themselves.  

THE GENERAL CONTENTS of the first ●ooke.  
WHat the Gospel i●. pag. 1, 2, 3.  
How the Gospel differeth from the Law. pages. 4. 5. ●.  
How the Law accords with the Gospel. pag. 7, 8, 9  
Who are fi● hearers of the Gospel. pag. 10.  
The Gospel exalteth those or●●● whom the law humbleth. pag. 11.  
Faith m●st necessary to salvation pag 12. 13.  
Faith most pleasing to God. And why. pag 14.  
What Faith is. pag 15. 16. 17. 18. 19 20.  
God justifieth sinners. pag. 21.  
What justification is. pag. 22. 23. etc. to the 33. pag.  
What Salvation is. pag. 33, 34, where the title of the page 〈◊〉 wrong  
justification and salvation only by Christ. pag. 3●. 36, 3●. 8.  
What Repentance is, pag 〈◊〉. 4●. etc. to the. pag. 45.  
The ●●ac●● of Repentance. pag. 46, etc. to 71.  
The ●●●●rence betwixt Regeneration and Repentance. 72.  
The Doctrine of the Gospel as pierced through the holy Scriptures. 73.  
A brief sum of the Doctrine of the Gospel. pag. 74, 75.  
A general division of the Articles of the Faith, or Belief. 76. 

The Ground of the Article. pag. 77, 78.  

Belief in o●e only God.  The Meaning of it. pag. 79. 80. etc. to the 87.  
In the which page is a large discourse, showing what manner of one God is.  
The Promise's belonging to this Article. pag. 87.  
Where the tit●e of the page faileth.  
It belongeth to every Christian. pag. 88 89. 90.  
The Comforts and benefits of it. pag ●1, & to 96.  
The Duties arising from the comforts. pag 97, etc. to the 109 pag.  
The Danger of not believing in one only God. 1ST, 100  

Belief in one only God, three distinct Persons. Belief in God the Father.  The Ground and meaning of it. pag. 107. etc. to the 116.  
The Promise. pag. 117.  
The Duties In the same pag. and the next.  
The Danger of not believing this Article. pag. 119.  
The Ground of it. pag. 120. 121. 122. 123.  
The Meaning of it. pag. 124.  
The Promise. pag. 125.  
The Comforts. pag. 126, 127. 128.  
The Duties in the same pag. and 129. 130.  
The Danger of not believing. pag. 131.  

Behoove in God the Father Almighty.  The Ground and meaning of it. pag. 132. 133.  
The Promise. pag. 134.  
The Comforts in the same page, and, 135.  
The Duties. pag, 136. 137.  
The Danger of not believing. pag. 138.  

B●●●fe in God the Father maker of heaven and earth.  The Ground and meaning of it. pag. 139. 140 etc. to the 169. In a large discourse, where the wh●● History of the creation is declared.  
The Promise be ●n●ing●● it. pag. 169.  
The Com●●● beg●●●ing in the same page, are continued to the. page. 173.  
The D●●●a●● 〈◊〉 pag 174 175 etc. to the 183.  
The dan●er of ●ot ●e●e 〈◊〉 th●● Article. pag. 183. 184.  
The 〈…〉 etc. to the 207. pag. By a large inquiry an●w●●●le to the ●ar●e 〈…〉 all creatures, Persons, causes, and actions.  
The Promise's ●et 〈…〉 provident Father for his children is set down. page. 〈…〉. ●1. 1●. ●●. ●3.  

Be●●●e in the Fatherly Providence of God.  The C●m●or● contained in th●●e promises are prosecuted from the 214. pag. to the 248. 〈…〉 yet not larger, than the argument itself requireth.  
The 〈…〉 which those comforts call for, do follow in the same pag. and pag ● 9 250 25●. 252. 25. to 256.  
The Danger 〈◊〉 not believing in Gods Fatherly Providence. 256. 257.      

THE DOCTRINE OF THE GOSPEL.  
Having through the goodness of God, finished the first part of our Treasury of Christian Catechism or instruction, concerning the moral Law of God: let us (trusting in the same his divine goodness and mercy) use as good diligence as we can, in like manner of familiar instruction, to inquire into the Doctrine of the Gospel. Yea let us search after it, as after the most rich and precious part of our spiritual treasure: according to the holy testimony and profession of the Apostle Paul. Philip. 3, 8, 9, Doubtless, I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dengue, that I might win Christ. And that I might be found in him, that is, not having my own righteousness, which is of the law, but that which is through the faith of Christ, even the righteousness which is of God through faith, etc.  
First therefore, I would have you show me, (as you have been taught) what the Gospel is? Question.  
The holy Gospel is a most joyful doctrine, or divine message of most glad tidings, sent and published to the world from God himself; Answer. and by the Ministry of his faithful servants; the which teacheth and assureth every one that heareth and receiveth it, both what that righteousness and salvation is, (together with the causes and particular fruits, or benefits, and comforts of the same) which is to be apprehended and laid hold upon only by faith in Christ: and also, what manner of obedience that is, which God requireth and accepteth, (only as a fruit of thankfulness, but for no part of justification, or for any piece of the merit of salvation before him) of every one, to whom the same righteousness and salvation, with all the fruits, benefits and comforts thereof, do through his most free grace and mercy in Christ jesus, appertain and belong.  
The moral Law of God (as hath been declared in the former part of our Catechism) is a divine rule or doctrine, 
Explication and proof  teaching and commanding the perfect righteousness of works: the which if a man could perfectly fulfil, he should surely live therein: Levit. 18.5. And to that effect doth our Saviour Christ answer him who asked what he might do that he might inherit eternal life: Thou knowest the commandments (saith our Saviour) etc. as though he should have said: Thou canst not possibly have a more perfect rule, of the righteousness of the outward works and actions of thy life, and of the right holy disposition and inward affection of thy heart, according to the first creation of mankind, than the Law of God is. Matth. 19, 16, etc. Mark. 10, 17, etc. Luk. 18, 18. etc.  
But because (as we have been further instructed) we are now of a very sinful disposition, 
What the Gospels is.  and even through the corruption of nature, transgressors of the law: the law is so ●ar from all grace of justifying & saving of us, that it doth most justly convince us of sin: and consequently, of just deserved wrath from the judgement seat of God. Wherefore necessarily are we all to seek to be justified an other way, that i●, by the free grace & fatherly mercy of God, through the righteousness & holiness of the works & merit of the perfect obedience of the son of God our Lord jesus Christ: and not by our own works, either already wrought, or w●●ch we may at any time hereafter, possibly work.  
For this cause, behold (I beseech you,) the wonderful grace & most rich and precious mercy of our God, in that (as was now answered) he hath not only published this doctrine of free grace through the righteousness of our L: jesus Christ, ●o justification & salvation, (the which the law strictly taken doth not directly, so much as once tell us of) but also, for that he is most graciously minded, to gi●e us the knowledge & faith, yea even the very possession, & whole fruit of it.  
This part of holy doctrine, is of us called the Gospel, the which in the greek lang●age, wherein it was first written by the holy Evangelists in the new Testament, evidently signifieth good tidings, or a joyful, and gladsome message.  
The Greek word is, (Euaggelion) compounded of (Eu) which noteth the goodness and commodity, or the praise and commendation of a thing, and of (Aggello) which is, To bring tidings, or to report & declare a message. Of these Greek words, joined in one, not only those four, who wrote the history of our Sa: Christ: but also such as were special attendants upon the Apostles, to preach where they had once planted the Gospel, 
Luk 4.18. Ephes. 2. 1●. 1. Cor. 1. ●7. 1. Pet. 1.25. Rom. 10.15. G●●. 1.8.9. Reu. ●1. 20. & ch 2. 1. etc.  are called Evangelists. Yea, from these Greek words compounded in one, all Preaching is called, Euangelizing. And from (Aggello) Preachers are called sometimes Angels: that is, such as are sent in the name of God, upon this his most honourable and joyful message.  
The Gospel (as we call it in our English) doth not only in the latin tongue, but also in divers other languages, take the name from the same Greek words, and is made the vulgar & common speech in many Christian churches: like as divers other both greek & hebrew words (are) pertaining to the Gospel, such as are jesus, Messiah, Christ, etc. Yea among those of the heathen also, who have used the latin speech; good and welcome news or messages (such as among them have been thought worthy any reward to the bringers, 
Cicero ad Att. c: lib. 2. App●●nece Cice●●: Homer: ●●ys● v: p. 152. ●●●rat: ● Ar●●: Nen●p. Ell●t.  or sacrifice and thanks to God) they have been, by ancient use, called from the same Greek words, evangelia, according to the example of the Grecians themselves going b●fore them therein.  
The same use is of the hebrew word: (Besorah) answering to this: as we read, 2. Sam 4.10. One that brought David tidings of Saules death, thought that David would have given him a reward for his tidings. The word there, is Besorah. And in the same place it is said, that he which reported this to David, thought himself to be Chimbassar, as one bringing such tidings as should be welcome. For such is the usual signification of the verb (Bissar,) & of this substantive Besorah: as we may perceive by that which we read. 1. Sam. 31, 9 The Philistines are said to publish the death of Saul and his sons, for joyful news or tidings, and to the praise of their idols. But 2. Sam. 1, 20. Publish it not (saith David) All Tebassru: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph, read also, ch. 18. v. 19 & v. 27, & v. 31. And 2. king. 7, 9, Ps. 68, 11.  
This therefore being a word used to signify all good & welcome tidings, it is in the holy Scriptures, (for excellencies sake) transferred to note out the best news above all other; even the publishing of the joyful tidings of the Gospel. For the which, read Isay: 40, 9 O thou that bringest good tidings to Zion: Meb●stereth that is, (as it is well translated) Euangelizas, preachest the Gospel, etc. And likewise ch. 41, 27. I will give to jerusalem (saith the Lord) one that shall bring good tidings: Mebassar. This messenger is Christ. ch. 61, 1. The Lord hath sent me to Preach good tidings to the poor. And of all Preachers of the Gospel it is said more generally, ch. 52, vers. 7. according also as the Apostle Paul allegeth it Rom. 10.15. O how beautiful upon the mountains are the feet of him that declareth and publisheth peace?  
that declareth good tidings and publisheth salvation, saying unto Zion, Thy God reigneth. And Nahum Chap. 1.15. Read also Psalm. 40.9. and Psal. 96 2. Finally, from this Hebrew word, the holy Evangelists, who wrote the History of the Gospel, are called Mebasrim.  
As for our own English word Gospel, we will not now stand to inquire after the derivation of it. It may suffice us, that it is commonly received and appropriated to signify the very same most joyful glad tidings of our justification and salvation by our Saviour Christ which the Hebrew & Greek words do signify, according to the saying of the holy Angel: Behold I bring you tidings of great joy, that shall be to all people: That is, that unto you is borne this day in the City of David, a Saviour which is Christ the Lord. Luke. Chap. 2.10.11.  
This Gospel or tidings of the greatest joy that can be, it is called the Gospel of God, as coming from him. Rom. chap. 1. vers. 1. and chap. 15. vers. 16. 2. cor. 11.7. 1. Thes. 2.2.8.9. and 1. Pet. 4.17. And the glorious Gospel of the blessed God 1. Tim. 1.11.  
It is called the Gospel of Christ, insomuch as he is the argument & subject matter of it, Mark. chap. 1.1. and 2. cor. 4.4. the glorious Gospel of Christ.  
And again, the Gospel of Christ, because he is the chief messenger & publisher of it, as it were from the bosom of the father. john. 1, 17, 18. Ephes. 2, 17. heb. 1, 1, Mat. chap. 3.1. It is called also the gospel of God concerning his son. Rom. 1, v, 1, 2, 9  
It is called the gospel of the kingdom, because Christ setteth up, & establisheth his spiritual kingdom, in the hearts of his people, by the preaching of it. Matth, 9, 35, and chap. 24, 14. and Mark. 1, 14.  
It is called the gospel of peace, because by it the conscience is set at peace with God: God himself publishing and offering, yea entreating reconciliation with us, by the Ministry of it. Ephes. 6, 15, and 2, Cor. 5, 18, 19, 20.  
It is called, to like purposes, the gospel of the grace of God, Act. 20, ver. 24, The gospel of salvation: Eph. 1, 13, The word of salvation. Act. 13, 26, The power of God to salvation, Ro. 1, 16, The words of life, act. 5, 20, And the words of eternal life, joh. 6, 68  
And because the righteousness of faith is necessary to salvation, therefore God doth by this his gospel, both teach, & reveal, & also give this righteousness in the ministry & preaching of it, to all that will receive it, Rom. 1, 17, & ch. 10, 4▪ 5, etc.  
Further also, that the gospel layeth forth the causes, benefits, 
Doctrina evangelii complectitur & regulam pij synceri que cultus quem a nobis exigit Christus, & rationem qua nos restituit in vitam Calu. in joh. 5.24. The Doctrine of the gospel containeth both the rule of that godly and sincere worship which Christ requireth of us, and also the way which be taketh to restore us to life.  and comforts of justification & salvation: read the 1, chap. of the Ep: to the Eph. of the which more hereafter.  
Last of all, that the gospel teacheth what manner of obedience, God requireth and accepteth, of all true believers, only as a declaration of their thankfulness, without all worthiness of merit etc. Read, Tit: chap. 1, 1, where in this respect, the gospel is called the truth which is according to godliness: the which godliness, Paul describeth in the same Epistle, and in all other his Epistles, as also do all the other Apostles. And that all merit is excluded, it is plain from that lesson which our Saviour Christ hath taught us: Luk. 17, 10, For when we have done all that we can, we are but unprofitable servants, Read also, Gal. chap. 2, 15, 16, and Ephes. 2, 9.10. Ro. chap. 7. james, chap. 3, 2. Nevertheless, that God will accept of the sincere, though unperfect obedience of his faithful servants, for Christ's sake, we shall have the occasion renewed, to show some proof of it, in the answer of a certain scruple arising from the last branch of the present answer.  
For seeing the law (as we have seen before) showeth the righteousness of works, & therein, which are the true fruits of obedience & thankfulness to God: Why should these duties be said to be taught again in the gospel? Question.  
And what may be the reason hereof?  
Answer. The Lord in his most gracious wisdom, saw it to be so meet, in divers respects.  
First, for that the law (as it is opposed to the gospel) only commandeth, and exactly urgeth the performance of all duties, under pain of the most fearful curse of God: but it giveth no grace, or power, to perform that which it requireth, as the gospel doth.  

How the Gospel differeth from the Law  Secondly, because the law urgeth every duty, according to that perfect light & holiness of nature, wherein God created mankind at the beginning: but the Gospel calleth for duties, only according to the present measure of grace, as fruits of spiritual regeration, with labour after the increases thereof.  
Thirdly, because the law alloweth no duty, which is not done in full and perfect righteousness: but the Gospel accepteth every duty, which is performed in any measure of sincerity, and truth, though from a weak and unperfect faith.  
Finally▪ because the Law, in all things dealeth like a most severe and rigorous judge, who will show no favour to any the least transgressor, and so it discourageth altogether: but the Gospel, like a most tender and kind nurse, cherisheth every weak and feeble soul, whosoever longeth after the mercy and salvation of God, and desireth unfeignedly to walk in his ways.  

Explication and proof.  Hence therefore it appeareth indeed, that it is of the singular grace and wisdom of God, that notwithstanding he gave the law, and doctrine thereof, he should nevertheless send his Gospel also, to teach the doctrine of godliness over again. For otherwise, the Law could have brought no benefit unto us, but should have left us altogether without excuse, condemned in our sins. Yet so, as the Gospel doth not for all that, destroy or disannul the Law, because if we should not by the doctrine thereof, be brought to the sight of our sinful and miserable estate, the Gospel itself would easily be overhautily despised of all, and lose the own gracious power and effect, even as it doth with the most in the world, whom God leaveth, to that proud opinion, which they have vainly conceived of themselves. A lively example whereof, we have in the proud pharisees, whom our Saviour justly taunteth with that common Proverb. The whole have no need of the Physician, but they that are sick, Mat. 9.12. whom also Luk. ch. 16.14.15. he doth for the same cause sharply reprove, saying: ye are they which justify yourselves before men but God knoweth your hearts: for that which is highly esteemed among men, it is abomination in the sight of God.  
But that we may come to the particular branches of your answer.  
Touching the first point, we have seen sufficiently, in the first part of our treasury of the doctrine of the law, how imperious & full of exaction the law is, & therewithal, void of all assistant grace, yea altogether armed with the curse: but that the Gospel giveth grace, & that even from the most free clemency & grace of God; it is plainly testified john. ch. 1.17. in that it is written: The law was given by Moses, but grace and truth came by jesus Christ. Read also. Rom. chap. 7, 1.2, 3.4.5.6. and chap. 8.3.4.  
Secondly, that the duties which the Law urgeth, are such as ought to be performed, according to the innocency and holiness of the first creation, it is evident from that which the Apostle Paul disputeth: Rom. 2.12. As many as have sinned without the Law, shall be judged by the Law. For the hearers of the Law are not righteous before God: but the doers of the Law shall be justified. For when the gentiles, which have not the law, do by nature the things contained in the Law, they having not the law, are a law unto themselves, who show the effect of the law written in their hearts, etc. But that the Gospel is satisfied, with such duties, as proceed from the spirit of regeneration, it is manifest. Rom. 8.13. If ye mortify the deeds of the body by the spirit, ye shall live. Yea though we cannot do it so fully as we ought: nay (which is less) though we cannot do it as we gladly would. Rom. 7.15. etc. and Gal. 5.17. For the flesh lusteth against the spirit, & the spirit against the flesh: & these are contrary the one to the other, so that (We) cannot do the same things that (We) would And as our Saviour Christ told his Disciples in the Garden; The spirit is ready, but the flesh is weak. Read also Mat. 25.23. Where the servant is commended that hath been faithful in a little, yea he is betrusted with more, and admitted into his masters joy. And for increase in obedience, which we ought to labour after, we have the commendation of the Church of Thyatira set before us for an example. Revel. ch. 2.19 Thy works are more at the last then at the first. And Mat. 13.12. Our Saviour Christ for our encouragement herein, promiseth that it shall be given to him that hath, & that he shall have abundance: to wit, of spiritual grace.  
Thirdly, that the law rejecteth all which is not done in full perfection: read rom. 9 31.32 Israel which followed the law of righteousness, could not attain to the law of righteousness.  
Wherefore? Because they sought it not by faith, but as it were by the works of the law, etc. But that the Gospel accepteth of sincerity, though there be weakness and imperfection, not only in works, but also in knowledge and faith, which are as one may say, the right eye, and the right hand thereof: we may perceive by the testimony of the holy Prophet, who writing of our Saviour Christ: saith that be will not break a bruised reed, nor quench smoking flax: Isay. Chap. 42.3. Yea we may most clearly see it in the practice of our Saviour Christ himself, in the whole course of his dealing with his poor and frail Disciples: and namely, by that which we read, joh. 1.47. in that he so greatly approveth of Nathanael, as of a true Israelite, even because he was without guile: though as yet he had but small knowledge, and was scarce entered into the lowest form of the Doctrine and faith of the Gospel. See it also, Mat. Chap, 11.28.29.30. Come unto me all ye that are weary, etc. They are the words of our Saviour himself. And Act. 13. Verses 38.39. Be it known unto you men and brethren (saith the Apostle Paul) that through this man (that is jesus Christ) is preached unto you the forgiveness of sins. And from all things from the which ye could not be justified by the Law of Moses, by him every one that believeth is justified.  
So then, we may truly say according to the last part of the answer, that the law may justly be compared to a severe and righteous judge, and the Gospel to a most tender and gentle Nurse, etc.  
This, 
M. Patrick Hammelton. Act. Mon. Pag. 890. ed. last.  as I find it well expressed by a holy Martyr and Minister of the Gospel of our Saviour Christ, in a lively opposition betwixt the law and the Gospel: I thought it to good purpose, in this place to set down, according as Master Fox hath worthily recorded the same.  

The Law (saith the Martyr) showeth us our sin.  
The Law showeth us our condemnation.  
The Law is the word of ire.  
The Law is the word of despair.  
The Law is the word of unrest.  
The Gospel showeth us the remedy for it.  
The Gospel showeth us our redemption.  
The Gospel is the word of grace.  
The Gospel is the word of comfort.  
The Gospel is the word of peace.   
Thus the holy Martyr setteth out the contrary nature and office of the law and of the Gospel, by this more mild opposition of the one to the other.  
And he doth the same again, by a more hot and sharp disputation, in way of a contradictory reply of each to other: the which also, we will likewise here set down, to make this point of doctrine so much the more evident and plain, from the testimony of so notable a Martyr. Thus therefore it followeth.  

The Law saith, Pay thy debt.  
The Law saith. Thou art a sinner, despair, for thou shalt be damned.  
The Law saith, Make amends for thy sins.  
The Law saith, The Father of heaven is angry with thee.  
The Law saith, where is thy goodness, righteousness and satisfaction.  
The Law saith, Thou art bound & obliged to me, to the Devil & to Hell.  
The Gospel saith, Christ hath paid it.  
The Gospel saith, Thy sins are forgiven thee, be of good comfort, thou shalt be saved.  
The Gospel saith, Christ hath made it for thee.  
The Gospel saith, Christ hath pacified him with his blood.  
The Gospel saith, Christ is thy goodness, righteousness, and satisfaction.  
The Gospel saith, Christ hath delivered thee from them all.   
Unto these differences of the Law and the Gospel, thus set down by the holy Martyr: Master Fox, a little after the page above mentioned, addeth divers notes & observations for the more full declaration of the same differences of the Law & the Gospel, and of the several uses of them both: pag. 893. 894. 895. to the which for brevities sake I do refer the Reader.  
But (as was mentioned in the beginning of the answer) all that is hitherto said, must be understood, as being spoken of the law in such sense as it is opposed to the Gospel: to wit, in the point of justification. For this is that which doth principally make the jar, yea that causeth an irreconcilable war betwixt them: insomuch as herein the law meddeleth not with the Gospel, neither will the Gospel have any thing to do with the Law. Nay herein, the Gospel utterly excludeth, not only the works of the Law, but also the faith of the Law, legally and strictly taken. And the Law again, will in no wise allow of any faith of righteousness and salvation by it, without the parties own personal, inherent and perfect obedience to the same.  
So that then, to be under the law (or as the Apostle Paul speaketh) of the law: or in the same sense, of the works of the Law; that is, for a man to be of this mind to seek and challenge righteousness & everlasting life thereby: and to be under grace, that is, to be such a one as waiteth for justification & salvation from the free grace & favour of God through the faith of the Gospel: it is to be in a clean contrary state and condition For the which read Rom. 3, 28, & 4 14, & 6, 14, & 7, 6, & chap. 11, vers. 11. Col. 2, 15, etc. and chap. 3, ●0, 11, 12, 18, 23, 25, & chap. 4, 21, etc. and chap. 5, verels. 4, 5, according also to that which the same Apostle writeth. 2. Cor. ch. 3. where he calleth the old Testament, the letter, that is, of no validity to salvation: and the new Testament the Spirit, that is, the mighty instrument, or as it were the waggon of the Spirit, for the plentiful convoy of all grace & salvation. Where likewise, he teacheth that the Law is the ministration of death & damnation, and ascribeth righteousness, life and glory, only to the Ministry of the Gospel.  
Nevertheless, we may not be ignorant of this, that the law in a general acceptation of the word, comprehendeth the whole gracious doctrine of the covenant of life & salvation; that is to say, it comprehendeth both the doctrine of works as the fruits of faith, and also the doctrine of the true justifying faith itself: Ps. 1, ver. 2, & Ps. 105, 8, 9, 10, & Ps. 119 Likewise Isay, 51.4.5, 7, & M●l. ch. 2, 6 7, 8, 9, & ch. 4. vers. 4. Remember the law of Moses my servant which I saith the Lord) commanded unto him in Horeb, etc. as though the Lord would give to understand, that it was a sufficient & full direction unto them, until the Sunshine of righteousness should afterward more brightly shine forth, by the Ministry of john Baptist, and by the manifestation of Christ himself. Like as the Apostle Peter also writeth to the jews of his time, 2. Ep. 1, 19 We have also a most sure word of the prophets, to the which ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn & the day star arise in your hearts.  
And beside, the moral Law and the Gospel, are so accorded in Christ, (who is the perfect righteousness of the Law to every true believer,) who also concerning such, hath taken away all the sting and strength which the Law had to death & destruction) that, as by the appointment of God, the Law is to all his elect children, as a Schoolmaster to lead unto Christ; so christ himself again, even from the holy Law of God, schooleth all those whom God by his holy Spirit hath once guided unto him. For he calleth all his scholars to all diligent and industrious care of unfeigned obedience unto it, as unto the only true rule of all good works. So do his holy Apostles also. And so do all godly learned Ministers of the holy word of God, even to this day, as is plentifully to be seen in their Catechisms, & all other their godly writings. Yet so, as neither the one, nor any of the other do thus teach, as though justification and salvation could possibly be obtained by the works of the Law: but because (as was touched even now) the doctrine thereof humbling sinners before Go●, & driving unto Christ: doth also teach them, as by a most brief & excellent rule, all duties of true thankfulness to God in a godly course of life, in such manner as was described in the second & third branches of the answer. For verily, ●he duties of the Law, & the duties of the Gospel, they are one & the same in matter & substance, both toward God & toward man.  
All the difference, lieth in the manner or measure, of the performance of them. And therefore we say, that the Gospel borroweth all moral instructions which it giveth, even from the moral law of God; 
How the law accordeth with the Gospel.  only fitting them to the grace and tenure of the covenant of the Gospel: 
” evangelium utitur ministerio legis, addens es svam epieiceian. ut scitè Chemnitius. Harmon: pag. 310.  Adding (as one saith very well) a kind of holy Indulgence or mild moderation unto it.  
Neither may it, without impiety be thought, that the law is absolutely contrary to the promise of the Gospel: according to that Galath: 3.21. Is the Law then against the promise of God? God forbidden, etc. Nay as the same Apostle teacheth, Rom: 3.21. Christ hath witness of the Law and the Prophets. And he saith of himself, that he being as one without the law, was notwithstanding in the law through Christ. 1. Cor. 9.21. Likewise our Saviour Christ, and the Apostle john as he learned of him, they make no scruple to call the Gospel not only a new commandment, but also the same which was of old. john ch. 13.34. and 1. ep. 2. 7. 8. And so David likewise, professed of old, that he believed God's commandments, as containing matter of faith, and an undoubted pathway to life, after that it hath humbled the children of God to the faith of Christ. Ps. 119.66. And how friendly, both the law and the Gospel were accorded in his believing heart, we may understand by that which he professeth further in the same Psalm, vers. 166. Lord (saith he) I have trusted in thy salvation, and have done thy commandment. And verse, 174 I have longed for thy salvation o Lord, & thy law is my delight. Read also Isay, ch. 42.4. & Matt. 12.21. The islands shall wait for the law of Christ. And Gal: 6, 2. Bear ye one another's burden, & so fulfil the law of Christ. & 2. Pet. 1.21.  
Whereupon also, we may yet furthermore, truly hold & affirm, that both the old Testament & the new, or the law (as it is generally taken,) & the Gospel: the doctrine of Moses, and the doctrine of Christ: they do contain but one & the same coveamnt of Gods free favour & mercy (ever since the fall of mankind,) toward all his elect, whither jew or Gentile. One (I mean) in substance, as might be proved by many testimonies & reasons out of the holy Scriptures, according as M. Caluin that excellent minister of the Gospel of God, hath notably gathered and set them down to our hand, in the 9 & 10. chapters of the second book of his Institutions: the which M. Piscator also, 
And M. Caluin again upon the 20 verse of the 24. Psal. It is the devils craft to dazzle our eyes, etc. as though the certainty of the grace of God were to be learned any other where then in the law and the Gospel. Diaboliartis ficium est mentes nostras concutere, acsi aliunde quàm ex Lege & evangelio petenda sit gratiae Dei certitudo.  whom God hath made a skilful fisher of men in his Church, hath in the 9 chapped. of his little book of Aphorisms, or common places, abridged them in 19 several Aphorisms. E●ther of which books are in our English tongue, and therefore I do the rather forbear to set down either the reasons or aphorisms here. Nevertheless one notable saying or two of M Cal. out of some other part of his writings I will not omit. First, upon ●he 38. verse of the 5. ch. of john in his Commentary upon the same: God (saith he) hath not spoken in vain by Moses & the Prophets. Neither did Moses intend any other thing then to call all directly unto Christ. Whence (saith he further) it is evident, that whosoever refuse Christ, they are none of Moses disciples. Beside, how shall he have the word of life abiding in him, who thrusteth away him that is the life itself? How shall he understand the doctrine of the law, who as much as lieth in him, destroyeth the life of the law. For the law without Christ is of no force (to wit, as touching life & salvation) neither is there without him any sound comfort to be found in it. Wherefore by how much any hath learned to know Christ more familiarly, by so much hath he profited more in the word of God. And again upon the 39 verse of the same chapter: Whosoever aimeth not at this mark, let him tire himself as much as he will, all the days of his lif●: yet shall he never attain to the knowledge of the truth. Hitherto M. Caluin. Worthy also to the same purpose is that saying of justinus Martyr. 
” Lexestevamgelium praenuntiatum: evangelium autem lex impleta.  The law is the Gospel spoken of before: & the Gospel is the law fulfilled after.  
In respect of this friendly harmony & consent, the law of God is in the holy scriptures, many times honoured with the name of the gracious covenant of God: as Exo. 19.5. Deu. 4.13. & v. 23. & ch. 5.2. & ch. 9 v. 9 & again. v. 15. Hos 8.1.  
Likewise, the ark wherein the law, (even the tables of the moral law) were kept, it is usually called the ark of the testimony, or witness of the covenant of God, which he made with his people Israel: yea in respect of Christ, no doubt. Nevertheless we deny not but the same covenant, one in substance, both in the time of the law and also of the Gospel; is to be distinguished, in respect of some grave and weighty circumstances, not only of time, (in that it is called either old or new) but otherwise also.  
For first, the old Testament was more dark, through the vail of many figures and ceremonies as it was restrained to the Israelites, yea and even the moral law itself also, by reason of the dullness of men's understanding: Yea, though both it and all things else, were visibly sprinkled with the blood of the covenant: as Exod. Chap. 24.7.8. Where thus we read: Moses took the book of the covenant, and read it in the audience of the people: who said; All that the Lord hath said we will do, and be obedient. Then he took the blood and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you concerning all these things. And Heb. 9 we read expressly, that the book of the law was sprinkled with blood. The which blood of the sacrificed beasts, was (as we all know) an evident type of the bloodshed of our Saviour Christ, for the redemption and justification of all the elect people of God: verses 18.19. etc. of the same 9 chap.  
But the new Testament, as it is enlarged to the Gentiles, according as it was formerly entered with Abraham, yea or rather with Noah, and the same also according to the promise of God made to Adam at the beginning of the World, immediately after his fall: it is ever since the manifestation of Christ in the flesh, and by the death of his Cross, made most clear. For the vail of all figurative ceremonies being thereby removed and abolished, the covenant is now most authentically sprinkled, yea sealed and confirmed for ever, by the very true blood of the Messiah himself, who is the lamb of God that taketh away the sins of the world, and the Lord our righteousness, who hath fulfilled the law for us, &c: as it is further declared in the same 9 chap. to the Hebr. verses 12.13.14.15.16. and chap. 13.20. and 1. Pet. 1.1.2. and verses 18.19. & Ro. 3.25. Ephes. 1.17. Colos. 1.14. and 1. joh. 1.7. and chap. 5.6. all according to the prophesy of Zech. cha. 9.11. Thou shalt be saved by the blood of thy covenant: and jer. 23.6. This is the name whereby they shall call him, The Lord our righteousness. In regard of which clearness of the new Testament, (by reason of the more bright light of the Sun of Righteousness, shining now in the Revelation of the Gospel, above the old Testament, in the time of the law) the Apostle Paul saith thus, 2. Cor. 3.13. We are not as Moses, who put a vail upon his face, that the children of Israel could not look to the end of that which should be abolished. etc. Read also jer. 31. verses. 3á. 32.33.34. They shall know me, etc. And Isay. chap. 11.9. The earth shall be full of the knowledge of the Lord, as the waters that cover the Sea. And cha. 54 13. All thy children shall be taught of the Lord. And the same again, alleged to the same purpose by our Saviour Christ: john. cha. 6.45. Read also, 1. Cor. 2.9.10. and 1. john. 2.27. These therefore are the former differences in the circumstance of one and the same covenant of the old and new Testament. First that the old was more restrictive toward the jews, the new enlarged to all Nations both of jew and Gentile. Secondly, that the old was more obscure and dark, the new more bright and clear.  
thirdly, the old Testament and the ministration thereof, was mixed with a certain terror, and servitude, through the burden of ceremonies, and by the often killing and slaying of beasts: but the new Testament is full of liberty and freedom, and is graced every way, with more spiritual glory and comfort: the proof whereof we may read, Rom. 8.15.16.17. and Gal. 4.1.2.3.6.7.9. and verse 24. etc. and cha. 5.1. Read also Matth. 11.29.2.30. and Act. 15.10. and 1. john. 5.3.  
So then, for the issue of this point, let us well observe, that the contrariety of the law or old Testament, yea even of the moral law of God, as it beareth the figurative sprinkling of the blood of Christ, & so pointeth us to him, after that it hath humbled us in ourselves: the contrariety (I say) of it, and of the Gospel or new Testament, it is not in themselves, and in the purpose of God, as touching his elect: (for God is one, Gal: 3.20) but partly in the ignorance, and partly in the pride, and hardness of the hearts of those that misunderstand and pervert the right end and use of the law, as if God had given it with a mind to justify men therewithal, (which he never did) but rather on the contrary, to show all men how far they are from that righteousness which he may justly require at all of our hands. Of the which, both ignorance, & pride, joined with hardness of heart, we may take the jews first, for our admonitory example. And therein first of all concerning their ignorance, read Rom. 10.2.3. I bear them record (saith the Apostle) that they have the zeal of God, but not according to knowledge. For they being ignorant of the righteousness of God, & going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth. And concerning their pride & hardness of heart, we read further in the same epist. ch. 11.25. partly obstinacy is come to Israel. & 2. cor. 3.14.15.16. Because they look not to the end of that which should be abolished: Therefore (saith the Apo.) their minds are hardened: for unto this day remaineth the same covering untaken away in the reading of the old Testament, which vail in Christ is put away. But even unto this day when Moses is read, the vail is laid over their hearts. Nevertheless when they shallbe turned to the Lord, the vail shallbe taken away. Thus the jews may be a warning unto us, & so doth the same Apo. admonish all Christians, saying: Be not ye high minded, but fear. The which admonition, because the ignorant & proud Papists of these latter times, have not regarded, they are fallen into the like, yea rather into so much the more damnable blindness & obstinacy, by how much they do more craftily seek to cover their pride, with the counterfeit show of greater humility. Would to God their hearts, together with the hearts of the jews, might yet at the last, be turned to the Lord, that the vail might be taken away from either of their eyes.  
Hitherto for the explication & proof of the former answer: and that in the more large discourse, to the better clearing of some difficulty arising from the same: we will labour after brevity, so much as we can.  
NOw therefore, that we may go forward. Seeing the law, & the Gospel, do so friendly agree; the one pointing & guiding to Christ, in that it showeth us our necessity of his righteousness & salvation; the other putting us so directed, and prepared, into the possession thereof: is it not manifest from hence, that the law according to the most wise and holy purpose of God, in giving the same, and in the right construction thereof, is still to be preached to all Christian people, together with the Gospel, & that it is not utterly abolished thereby? How have you been taught and instructed concerning this point? Question.  
Answer. The Law of God (no doubt) specially that part of it which is called Moral, is necessary to be continually taught in the Church of God: because such as are truly humbled by the Doctrine thereof, in the sight of their own sinful, miserable, and damnable estate, are the only fit and profitable hearers of the doctrine of the Gospel.  

Explication & proof  It is true that you answer. For the Gospel (as touching this use and ministery) doth not abolish, but establish the Law. Rom. 3.31. And howsoever (as was said in the former part of our Treasury,) the Lord doth not at the first, humble & cast down every one of his children, in the same manner and measure, that he doth some of them, for the example and benefit of the rest: nevertheless, it is the usual & orderly course, both of God's doctrine, and also of his working by his holy Spirit, more or less as it pleaseth him; first, to make sin, and that misery which is due thereunto, known by the law, to those whom he prepareth and instructeth unto his kingdom: secondly, to make Christ known to them, and the comfort of his salvation: thirdly, to stir up in their hearts, a holy care to lead a new life, both according to his law, and also agreeable to the instructions of his Gospel.  
And that the Lord should proceed in this course, he saw in his Divine wisdom, that it was and is continually very necessary; because, like as men in respect of their outward estate, if they feel no want at home, will not beg abroad: so if we feel not the spiritual want and beggary of our souls, and if we be not bitten with the sense and feeling of our own misery, we will never seek for relief in the mercy of God.  

Who are f●●te hearers of the Gospel.  We may see it to be so, in the parable of the prodigal child: Luke. ch. 15.11. etc. Likewise, as the holy Proverb truly saith: He that is full, despiseth the ●onie comb; but to the angry soul, every bitter thing is sweet. Pro. ch. 27.7.  
For this very cause it was, that john the Baptist cried out so mightily, to the people to whom he preached, that they should speedily repent because the kingdom of God was at hand. And likewise, that our Saviour Christ did so after him: & the Apostles after them. Not that repentance goeth before faith, but because the doctrine of repentance, which discovereth the corruption of man's nature, & is a preparation to the faith of the Gospel: which faith above all other graces, giveth the entrance into the kingdom of God; and bringeth with it both the assurance of the forgiveness of sins, and also the gift of repentance and amendment of life, as the fruit and effect of faith to every true believer and that by the inward operation of the holy Ghost, and according to the course of the same his effectual working, as we shall have further occasion to declare more fully hereafter.  
It is true indeed, that God hath imprinted in every man's mind, a certain sight of sin, from that light which he hath reserved in nature; in that every man's conscience, either accuseth or excuseth him, as the Apostle Paul teacheth: Ro. 2.15. And that also, so much the rather, by how much the more heavy & sudden punishments of God do at any time fall upon men, as may appear. Ex. 9.27. and cha. 10.16.17. jonah. ch. 1.7. Yet because this sight, (though thus helped) is but a dim sight; and accordingly, the accusations of conscience proceeding from the same, are too flitting, and insufficient to bring the heart to a right discerning, and to a true remorse for sin: therefore hath the Lord added his law, for a more full enlightening, and for a more through awakening of the conscience, and so consequently, to show more clearly the greatness of sin, and the right use of all present punishments or chastisements of God: the which in themselves, are but (after a sort) mute and dumb messengers; and as a sealed book, till God by his holy doctrine do open his meaning by them: as Elih● teacheth us, ch. 33. verse 14. etc. in the book of job.  
Thus then, the doctrine of the law of God, is necessary to prepare the way for the Gospel: after the comfort and grace whereof, powered (as it were a sweet and precious oil) into the soul and spirit, orderly followeth repentance and amendment of life. All which, may be exemplified, from that one Sermon of the Apostle Peter in the 2. chap. of the acts of the Apostles. And that, in so much the more clear a view, by how much the works of Gods extraordinary grace, was more glorious and speedy at that time. The Apostle Peter saith before the people the bainousnes of their crime, in their most unjust and malious crucifying of a most righteous and innocent man; yea even of jesus Christ, the only Son of the living God, (a sin not only against the sixth commandment in the highest degree, but also against the whole law & the very person of God himself): Hereupon the people were pricked in their hearts, & wounded with sorrow and grief for their sins, as if some dagger had been thrust into their sides. And forthwith they earnestly desire to be informed, what they should do. Then Peter exhorteth them to amend their lives, and to be baptised into the faith of the Gospel, in comfortable assurance that God would receive them to his mercy. And thus by so speedy and quick an expedition, in so great a work of God's kingdom: the Lord would not only declare, the mighty power and abundant grace of his Gospel, but also manifest to his Church, the orderly course of the usual working of the same his spiritual grace, though other-while more leisurelie, and in sundry measures and degrees among his Elect and chosen people, as seemeth best to his Divine wisdom.  
Question. But when we teach thus, that the only ordinary way to the comfort of the Gospel and kingdom of God, is by the terror and deiections of the law: is not this the way, to discourage many from coming to the Gospel, in so much as this terror and humiliation which we speak of, is naturally unwelcome, yea purposely banked and shunned of all men? 
The Gospel exalteth those only whom the law humbleth.   
Answer. Doubtless there is no such danger or fear, concerning any of those which do belong unto God, seeing God himself will cause them to understand, even in themselves, that it is necessary that every one should be cast down and humbled, before he can be exalted and saved.  

Explication & proof.  It is very true. For the holy Scriptures of God saith not in vain. God resisteth the proud, and giveth grace to the humble: 1. Pet. 5.5. And Prou. 15.33. Before honour goeth humility. And again, chapt. 18.12. Before glory goeth lowliness. And yet again, chapt. 29.23. The humble in Spirit shall enjoy glory. Likewise our Saviour Christ, Matth: 5.3. Blessed are the poor in Spirit, for theirs is the kingdom of God. And verse. 4. Blessed are they that mourn for they shall be comforted. And Luke, chapt. 18.14. Every man that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. Thus than we see that we have strong encouragement, against all such fear and danger. And the rather, seing (as was answered,) God himself undertaketh to encourage and draw all that be hi●, unto himself. For this we may be sure of, that insomuch as he mindeth the salvation of his children, he will make the wound no deeper by the one, than he will supple and heal by the other. There need be no question, but he will deal most tenderly, as a Father, having a merciful regard of the great infirmity and weakness of the least of his children. Psal. 103.18.9.10. etc. We may see it also in the practice of our Saviour Christ, whereby he hath declared himself, (according to the will of the Father) a most gracious and discreet teacher and guide, to all that come unto him. He so sugareth and sweeteneth all things, (yea even that which is of itself most sharp and bitter) that none can justly allege any thing, why they should not most willingly come unto him. A proof whereof we may, to our own comfort, call to mind from our last Sermon upon Luke. Can ye (saith our Saviour) make the children of the wedding chamber fast, so long as the bridegroom is with them? etc. And again. No man putteth a piece of a new garment, unto an old vesture. By the which similitudes, he giveth familiarly to understand, that he knoweth well what he doth, and that he hath a most singular care, to order and train up his Disciples, with the best discretion that may be. And again from the 10. verse of the same chapter, we may to the same purpose, call to mind, that when Peter was utterly astonished, and fell down at JESUS knees; saying, Lord go from me, for I am a sinful man: Our Saviour Christ doth efte-soone comfort him, and tell him that he should thenceforth catch men; to wit, even as he was taken himself. Whereupon well saith a learned Interpreter: Humiliation in the sight of sin, is as it were the Net of Christ, whereby he catcheth those that be his. And he addeth further, that by the same Net, he maketh all other his Ministers, to be fishers of men.  
Thus than we see, that some measure of humiliation by the Law, is a necessary preparation to the hearing of the Gospel of our Saviour jesus Christ to our salvation.  
Question. Now therefore, that we may proceed, and come more near to our purpose, is not the faith of the Gospel much more necessary?  
Answer. It must needs be so. For without the faith of the Gospel, we can neither be saved, nor please God in any thing that we do, no not in humiliation itself.  
Question. What proof of holy Scripture can you allege for that you say?  
Answer. He that will not believe shall be damned: saith our Saviour Christ, Mark. chapped. 10. and 16 verse. And likewise john 3.18. He that believeth not, is condemned already. Moreover, the Apostle Paul affirmeth. Roman. 14.23. Whatsoever is not of Faith is sin. And Hebrew. 11.16. Without faith it is impossible to please God.  

Faith most necessary to salvation.  These proofs of holy Scripture (as every diligent reader may see) are very evident and plain. 
Explication.  And the latter may very well be a confirmation of the former. For if without faith, we cannot pleased God; nay, if all that we do be sin, the which is abominable in the sight of God: how can we think that any such should be saved by him? Nay how can we think, but that he will condemn them? Let us therefore stand to consider a little of these latter places of holy Scripture. The first of them speaketh of doing such things as be doubtful to a man, and of the which he hath no well grounded and settled persuasion, that he may lawfully, and with a good conscience do them. The other place is of such things as be in themselves without all question good, and plainly warranted by the word of God. But neither the one, nor the other (as the Spirit testifieth in either of those places) are of any reckoning and allowance with God, if they be not done in faith. No not the very best actions and duties, either of mercy to men destitute, or of religious worship to GOD all-sufficient: Whether it be preaching, or hearing of the word of God, or prayer, or use of the Sacraments, or any other religious duty beside. Hereupon, because the matter is of great importance, let us stay yet a while longer, to make it plain by some particular proofs. And first, that the preaching of the word, by such as are without true faith, is of no account with God, as touching them that do so preach it: read Math. 7.21.22.23. For our Saviour Christ professeth plainly, that he cannot approve of them. Likewise, that hearing is to no profit, and therefore also nothing pleasing to God; if it be not mixed with faith, we read it plainly affirmed: Hebr. 4.2. It is faith, that maketh the Gospel to be unto all believers, as the cup of salvation: but unto all unbelievers, it is, through their own infidelity and contempt, as it were a vial of the wrath of God. For such is the similitude, whereunto the holy Apostle alludeth in that place, as the Greek word Sugcecramenos, (in English mixed,) plainly showeth. And further, that Prayer is nothing available without faith; the Apostle james is our warrant: cha. 1.6.7. Let him (saith the Apostle) that asketh, ask in faith, and not waver, for he that wavereth is like a wave of the Sea, tossed of the wind and carried away. Neither let that man think that he shall receive any thing of the Lord. And again, chap. 5.15.16. It is the prayer of faith only which is available. The prayer of faith (saith the Apostle) shall save the sick, etc. Hence it is, that our Saviour Christ doth so earnestly admonish his Disciples, that they should believe to obtain whatsoever they prayed for: provided that first of all they had good assurance, that they asked such things only, as were agreeable to the will of God. Mark. 11.24.  
And touching the holy Sacraments. First, Baptism to all such as despise knowledge, and finally continue in unbelief: it is but as a seal set as it were to a blank, though not on God's behalf, but for their own unbelief and wickedness sake. Unless we shall add further (as the truth is) that through this wickedness and unbelief, the charter of God's covenant, turneth at the last to be as a writ sealed up to their greater condemnation, through the just displeasure of God. For it is in no wise, the outward washing of the water which saveth, as the Apostle Peter teacheth. 1. Ep. cha. 3. but the reverend expostulation, or holy challenge (as it were) which faith maketh: in that it reasoneth from the effect of a good conscience, to argue the truth and validity of the sign and seal thereof, from the efficacy of Christ's death: the which also, is yet further warranted by his Resurrection, etc. as it followeth in the same place. To the further understanding whereof, let us well observe, that the true justifying Faith, (where it is thoroughly rooted and grounded) it hath a holy boldness or confidence: and that it invincibly striveth for the maintenance of that right and interest, which it hath in the mercy of God through Christ, against all temptations which rise up to the contrary. As though the Christian soul should plead before God against them all, thus: Is it not thy good will O gratiou GOD, to confirm the covenant of thy grace and mercy for ever with me's touching the forgiveness of my sins, through the death of thy son, whereof, thou hast made holy baptism as a faithful and irrevocable seal and assurance unto me? Yes Lord I verily believe, that thou wilt for ever ratify and confirm it. I will not, neither can I doubt of it, seeing I know, that my Saviour Christ is to this very end, risen a conqueror of sin, and of death, and of the Devil; and that he hath through his most precious blood perfected our reconciliation and redemption with thee, and by his resurrection declareth that he hath justified us before thee for ever. How should I then (trusting in this thy perfect grace) give place to any fears or doubtings, which at any time, either my own frail nature, or the Devil, or any of his instruments shall suggest.  
To this effect doth the words of the blessed Apostle Peter tend: 1. 
Piscator in Analys. scholijs & obseruationibus in haec verba Apostoli.  Epistle 3, 21, 22. Baptism (saith he) saveth us, (that is, it is a sure testimony that God will surely save us for ever) but not in that the filth of the flesh (that is, the outward soil of the body) is put away, (to wit, by the outward washing of the water) but in that a good conscience maketh request to God, (that is) pleadeth with him concerning the inward and spiritual fruit and effect of Baptism, through the death and resurrection of our Saviour Christ: as was said before. To the same purpose, saith Ananias to Paul, as we read: Act. 22, 16. Be thou Baptized, and wash away thy sins by calling on the name of the Lord. He ascribeth (we see) the inward apprehension of that, to the virtue (that is) to the faith of prayer, which is only sacramentally signified and offered by the outward washing of the water.  
And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament, is most pleasant and battlesome to the soul of every believing Christian; as a feast or banquet, most worthy to be preferred, above all other, the most delicate and full feasts, that may be: yet to unbelievers (though verily, altogether through their own default, and not by any the least failing on God's part) it is in effect, no more than a fair sign to the traveler, when he passeth by it, but regardeth not to taste of that provision which is plentifully provided in the Inn.  
And no marvel, though the best actions of unbelievers be of no account with God; seeing for want of faith, their very persons are accounted, and be in very deed, wholly corrupt and defiled in his sight. Behold therefore the excellency of faith, which maketh both ourselves, and all that we do, pleasing to God: insomuch as by faith, we are made the children of God: john, Chap. 1, 11, 12, and Gallat. 3, 26. Hebrews 11, 4. And also, because all the holy ordinances of God, are by it made profitable to the furtherance of our salvation: both word, prayer, Sacraments, and all things else as we have now seen.  
Question. But what I pray, may be the reason, why faith is so pleasing to God: that it maketh ourselves, and all things that we do according to his word, well pleasing and acceptable before him.  
Answer. 1. It is by reason of that infinite love of God, wherewith he hath made us accepted to himself, in his own beloved Son our Lord jesus Christ; whose righteousness, and whole obedience and worthiness, faith apprehendeth; yea and maketh us one with Christ himself by spiritual conjunction; and that, according to the most gracious and fatherly good will and pleasure of GOD toward us, in the same his Son.  
2. It is also, because God esteemeth it the greatest honour which we can possibly do unto him, yea and the very ground and original of yielding him any true henour at all; when we do believe in him, as being most true and faithful of his word, above all that the natural sense and reason of man, can possibly conceive and understand.  
3. Furthermore, because faith only teacheth us the true denial of ourselves, and of all trust in any thing but in God alone.  
4. Finally, because faith is instrumentally, as it were the seed, yea the very life of all true obedience unto him.  

Faith most pleasing to God: and why.  There might more reasons be alleged, from whence the excellency of faith may be discerned, as will further appear by that which followeth: but we will content ourselves with these for the present.  

Explication and proof.  Now for the proof of them: first let it be well considered, that even as God is in special manner pleased to show mercy (for mercy pleaseth him: Micah: 7.18.) so likewise doth faith singularly please him, in so much as it maketh most precious account of his mercy, and doth most dutifully attend upon the same: as we read, Ps. 147.11. The Lord delighteth in them that fear him and attend upon his mercy. Now, if we shall inquire yet further, why it is, that the Lord delighteth so greatly, to show mercy to miserable and sinful men; it is doubtless for no other cause, but for that infinite loves sake, which he beareth first to his own natural and only begotten son our Lord jesus Christ; and then to them for his sake, in whom he hath adopted them, according to that which we read Ephes. chap. 1.5, 6. etc.  
Secondly, we may see by that which is said of Abraham, how greatly God doth account himself glorified, of those that do truly and constantly believe in him. For so we read of Abraham, that he gave great glory to God, in that he did not doubt of the promise of God through unbelief; but was strengthened in faith, & above hope believed under hope, etc. He being fully assured, that he who had promised was able also to do it Ro. 4, 18, 19, 20, 21. And for this grace of faith, all the servants of God themselves are specially honoured, & graced (as we may say) according to that we read, touching many particulars, mentioned in the 11. ch. of the ep. to the Heb. from the beginning of the ch. etc. and as it is generally affirmed of them, v. 39 All through faith obtained good report. Whereas on the contrary, they that believe not in God, are charged to make God a liar. Then the which, what greater dishonour can any do to him, who alone is the God of all truth. 1. john, 5, 10? And how also can they that be such, more dishonour and reproach themselves?  
For the third branch, read Philip. 3, 3, 4, etc. And here it may be well worth the noting, that as man's calling of the truth of God's word into question, was the beginning of man's fall from God; so it pleaseth God, that faith in the truth of his word & promise, should be the recovery & reuniting of man unto God again.  
Finally, call here again to mind, the words of the former answer. Read also, 2. Cor. 13, 14. Gal. chap. 5, verse 6.  

What Faith is.  
But of the nature of faith, we are now in the next place to inquire further, as after a jewel of special price; and as after that which is the very staff and stay of our souls, as we have partly been given to understand already. Now therefore, seeing faith is so excellent a grace, show you yet more fully, what the nature of it is.  
Question. How have you learned to answer this so special a point?  
Answer. The faith whereby every true believer is justified and saved, is that most holy and excellent gift or grace of our spiritual regeneration and new birth, wherein resteth the principal comfort of our souls here in this life. The which arising from the knowledge of the glorious grace of God in the face of jesus Christ, and sweetly and comfortably reposing and resting itself, only and wholly upon the undoubted certainty of the divine truth and faithfulness of Gods most gracious and free promise, concerning the same our justification and salvation by Christ: yea, laying sure hold upon Christ himself, in whom only and al-sufficiently, life, righteousness, and salvation is to be found: It hath furthermore many right worthy and admirable effects in the heart of every true believer. Which are those so notable effects? Question.  
Answer. 1. It rejoiceth the heart of the true believer, with joy unspeakable and glorious.  
2. It imboldeneth him, to make open profession and confession of his faith, in the name of jesus Christ, even in the midst of the most cruel & despiteful adversaries thereof.  
3. It causeth his soul, 
What Faith is.  to have good trust and affiance under the holy wings of the fatherly providence & protection of God, in the most bitter temptations & trials of this life.  
4. It inciteth also and encourageth the believer, to earnest and constant prayer.  
5. It continually soliciteth to repentance, and care of a godly life here in this world.  
6. Finally, it is accompanied with hope, and that also in a patiented waiting for eternal happiness and glory after this life in the kingdom of heaven.  
That the true justifying faith, is of such an excellent nature, as you have described; 
Explication and proof  and that it worketh these so notable effects, as you have rehearsed: it is every where evident in the holy Scriptures, as hath been declared in the last Sermon upon this point. Let us now briefly here call them again to mind. But first of all, in so much as the word faith, is used in the holy Scriptures, in divers and sundry significations; it shall not be amiss for us, to set down a note thereof. And let us begin with this, that faith is used sometimes to signify, the doctrine of faith, as Act. chap 6, 7. A great company, and of the Priests some were obedient to the faith. And again, chap. 13, 8. Rom. 1, 5, and chap. 3.31, and chap. 16, 26. Gal. 1 22, and chap. 3 verses 2, 5, 23, and 1. Tim. verse 2, chap. 1. Paul writeth to Timotheus, calling him his natural son in the faith, meaning to give him this testimony, that he was a true believer, according to the true doctrine of faith. Read also, verses 3, 4, and chap. 3, 9, and chap. 4, 1, 6, 10, 21, and 2, ep. 3, 8. Tit. 1, 13. Jude, verse, 3.  
Secondly, faith is used to note that measure of true Christian knowledge, wherewith any Minister of the Gospel, or any other Christian is endued with: Ro. 13. Let every man understand according to sobriety, as God hath dealt to every one the measure of faith. And ver. 6. Let us prophesy according to the proportion of faith.  
Thirdly, the word faith is used to note the very beginning of faith, or even that teachableness, whereby a man is in the way to receive and embrace the doctrine of faith. john. chap, 2. verses 23, 24, and chap. 4.39, 40, 41, and verses 51. 52, and chap, 8.31, 32, and chap. 12, 42.  
Fourthly, in the Greek text, it is used for a sure testimony or demonstration of a thing to come, Act. 17, 31.  
Fiftly, it signifieth an ordinary knowledge, or slight persuasion of the historical truth of the holy Scriptures: to wit, that there is but one only God, etc. like as the Devils are said to believe, but so as for all that, they tremble and have no peace in believing: james. 2.19.  
Sixtly, it signifieth an extraordinary persuasion of the almighty power of God, and therewithal in some, a ministerial power of working miracles, by an extraordinary gift of God: as 1, Cor. 13, 2. Matt. ch. 21, v. 21, and chap. 7, 22, 23.  
It signifieth also sometimes, faithful dealing betwixt man and man: Matth. chap. 23. verse, 23, 1. Tim. 5, 12. and Tit. 2, 10, and. 1. Pet. 5, 12.  
To conclude, it noteth sometimes a temporany faith, either in a plausible appearance, or with vain boasting of that which is nothing so in truth: as Luk. ch. 8, 13, 1. Tim. 1, 19, and 2, Tim. 2, 18, james, 2, 14, 17, 18, 20, 24, 29. Act. 8, 13. Thus manifold is the signification and use of this word faith.  
But our special inquiry, is only after the nature of the true justifying faith, the which is of the Apostle Paul for excellency sake, called faith unfeigned: 1. Tim. 1.5, and, 2, ep. 1, 5 and in his Ep. to Titus. ch. 1, v. 1, the faith of Gods elect. Likewise of the Apostle Peter it is called the precious faith. Of the which, all true Christians have the denomination of faithful or believing men and women: as Act: ch. 6, 5, & ch. 11, 24, & ch. 16, 15, & 1. Tim. 5, 16. & 2, ep. 4, 7.  
Now therefore, to come to show the proofs of our description of the nature of it. That this faith, is first and foremost a gift of God, we read Ephes. ch. 2, 8, Where the Apostle, speaking both of it, and also of that salvation which it layeth hold of, he saith that they are either of them the gift of God. By grace (saith he) ye are saved through faith, and that not of yourselves: it is the gift of God. Likewise Philip. ●, 19 Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. And 1. Pet. 1, 5. S. Peter teacheth that it is an effect of the power of God, whereby he maintaineth and upholdeth his children to their eternal salvation. And 2, ep. 1, 1, 2, 3 he teacheth us again, that it is a precious gift obtained by the righteousness of God. According as his godly power hath given us all things, etc. And likewise the Apostle Paul calling it the faith of Gods elect. Tit: 1, 1, (as we saw even now) he giveth therewith plainly to understand, that it is a gift of God as a fruit of his election. Yea God is not only the giver of it at the first, but also the continuer and the perfitter of it: as 2. Thes. 1, 11. where the same Apostle prayeth for the believing Thessalonians, that God would make them worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith with power. Read also Heb. 12, verse 2. Our Savi: Christ is both the author, and also the finisher of our faith. Hence it is, that the most part of men are without faith, even because God for their contempt of his Gospel doth not vouchsafe to bestow it upon them: as 2. Thes. 3, 2. All men have not faith. And Luk. 18, 8. When the son of man cometh, shall he find faith on the earth?  
This gift of faith, as it is rare and precious, and a very excellent gift; so it is in the same respect, called a most holy grace: as in the Ep. of the Apostle Jude, verse 20. Beloved (saith he) edify yourselves in your most holy faith, praying in the holy Ghost. And it is called most holy, not only because it hath a special prerogative above all other graces, in the apprehension of justification and salvation; but also, because it doth in special manner purify our hearts, and sanctify our whole persons unto God. So we read. Act. 15, 5. God purifieth our hearts by faith. And chap. 26, 18. Our Saviour Christ himself testifieth, that his people are sanctified unto him by their faith. Read also, 1. Pet, 2, 4, 5, 
Non solum homine Deo reconciliat siaes, sed quicquid in eo est adhue imperfectum san●tifie●● ut gratuita Dei in iudulgentia justus sit, qui nulo merito tantum benumb acquirere libi posset. calvinus.  6, 7, 8, etc. To this effect, well saith a godly learned Interpreter, that faith doth not only reconcile man to God, but also it sanctifieth whatsoever is hitherto unperfect in him; to the end he may be righteous through the most gracious and free good will of God, who by no merit or just desert of his own could possibly obtain so great a benefit.  
That the same faith, so given of God (as hath been declared) is a principal grace of our spiritual regeneration and new birth: it may be evident from the doctrine of our Saviour Christ, john. chap. 3, verses, 3, 5. compared with that we read, Rom. 5, 1, 2, and Ephes. 2, 18, and 1, Pet. 1, 3, 4, 5. For by faith we have that access to God, and entrance into grace, which leadeth into the kingdom of God, etc.  
Furthermore, we limit the excellency and comfort of this gift of faith, to every particular Christian here in this life, as touching himself more immediately; because otherwise, the gift of love is preferred, as most profitable for the mutual comfort and benefit of one Christian, with and by an other: and also, because, (as it seemeth) love is more durable, and hath a more special use for ever in the kingdom of heaven: 1. Corinth. 13.  
Not that faith shall utterly vanish away, after this life ended: but only that expectation and waiting of faith which is here in this life, by reason that the thing itself believed and looked for, shall then be actually performed and enjoyed.  
Nevertheless, faith shall still retain this assurance for ever in heaven, that our happiness once purchased and performed, shall for ever be established according to the former promises of God. And this assurance of faith, for the perpetual and endless continuance of our happiness, shall be a principal ground of our everlasting rejoicing in and with the Lord: yea & a chief argument of our eternal praising of him, in so much as we shall be out of all doubt of losing the same again. And beside, until the resurrection, the souls of the faithful do (no doubt) retain the faith and expectation of the resurrection of their bodies to everlasting life, and of the final confusion of all the enemies of the militant church of God: according to that revel. 6.9.10, 11.  
But leaving this: That faith ariseth from the knowledge of God the father, and of his glorious grace shining in the face of Christ: read, 2. Cor. 4, verses 3, 4, 5. And it may evidently be proved from that which the same Apostle writeth. Rom. 10, 14. How shall they believe in him of whom they have not heard? For indeed it is unpossible that any should believe that, whereof he hath no knowledge or understanding. Out of all question, faith is a most wise gift and grace of God's holy spirit, making those that are endued with it, wise even unto salvation: 2, Tim. 3, 15. And verily there can be no greater wisdom, then that which is unto salvation; even as on the contrary, there is no greater folly, then that which carrieth a man on forward to his eternal destruction. Now that there is singular wisdom in faith, we shall the rather discern, if we consider how great that subtlety of the Serpent the Devil is, as also, how great the deceitfulness of sin is, which are both of them defeated thereby. In this respect it is, that faith is sometimes called by the name of knowledge and understanding itself: as john. 17, 3. This is life eternal (saith our Saviour Christ) to know thee to be the only true God, and whom thou hast sent jesus Christ. And joh. 1, Ep, 2, verses 3, 4. Hereby we are sure that we know him if we keep his commandments. He that saith, I know him, and keepeth not his commandments is a liar, and the truth is not in him. What truth? verily, the truth of faith, or of saving knowledge, which is in effect all one with faith. Hence also it is, that it is so nearly linked with knowledge, as we find it to be oftentimes: as 'tis: 1, 1, according to the faith of Gods elect and the knowledge of the truth which is according to godliness. And 2, Pet. 1, 1, 3. You have obtained like precious faith with us, through the knowledge of him that hath called us unto glory and virtue.  
And again, verse, 5. Moreover, join virtue with your faith, and with virtue knowledge, etc. And chap, 3, verse, 17. Read also, Ephes. 1, 16, 17, 18. And Colos. 1, 9 And chap. 2, ver. 2. The Apostle protesteth his great desire, that the Colossians & Laodiceans hearts, and that the hearts of all other Christians, might be comforted and knit together in one, and in all riches of the full assurance, of understanding, to know the mystery of God even the Father, and of Christ: In whom are hid all the treasures of wisdom and knowledge, Thus then, faith arising from knowledge, groweth to be even the settled assurance of all holy understanding, and the very life of all true wisdom. But on the contrary, where this faith is wanting, there is no true wisdom at all. For as we read, 1. Cor. 1, 19, 20. It is written (saith the Apostle) I will (that is, the Lord God will) destroy the wisdom of the wise, and cast away the understanding of the prudent. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made the wisdom of this world foolishness?  
Let us now proceed. That faith is of this nature, that it doth sweetly repose itself only and wholly upon the faithfulness of Gods most gracious & free promise, concerning justification and salvation, in and by our Lord jesus Christ: it may well be observed; first more generally from that which is said of faith. Heb. chap. 11, 1, in that the Apostle writeth, that it is a ground of things hoped for, and an evidence of things which are not seen. The which words do plainly signify, yea rather they do very significantly declare, that faith hath a clear and undoubted confidence or persuasion concerning that which it apprehendeth. And then the same may be more particularly observed, from that testimony which is given of Sarahs' faith: ver, 11, in these words. Through faith (saith the Apostle) Sarah received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful that had promised. Now, that which Sarah did in respect of this promise concerning him, (Isaake I mean) from whom he should spring (though long after) that should be the justification of all the faithful; the same must every faithful Christian do, concerning justification itself: that is, we must constantly believe, that the promise of GOD in this behalf, is most faithful and true; to wit, that he will assuredly justify and save every one, that shall truly believe in the name of Christ his Son. Or else there can be no true faith in us. To this purpose therefore, let us well weigh in our hearts and minds, the Doctrine of the holy Scriptures, touching this so material a point. What though some did not believe (saith the Apostle Paul. Rom. 3, verses, 3, 4.) shall their unbelief make the faith of God without effect? God forbidden. Let God be true, and every man a liar, as it is written, That thou mayest be justified in thy words, and overcome when thou art judged.  
Moreover, the same Apostle (as we read chap. 4, 13, etc. and chap. 9, 7, 8, etc. And Gallat. 3, 14, 15, 16, 17, 18, etc. and chap. 4, 23, 28) by the example of Abraham's faith, and as a most excellent and faithful interpreter of the holy Scriptures, he teacheth very plainly and plentifully, that the principal foundation and stay of faith, is the undoubted word of God's promise: The children of promise (saith he) are counted for the seed. For this is a word of promise. In this same time will I come, and Sarah shall have a son. And again, We receive the promise of the spirit through faith. To Abraham and his seed were the promises made. The inheritance it by promise. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. Such are the frequent and often speeches of the Apostle Paul, in those his Epistles. Read also Heb. 6, 13. When God made the promise to Abraham, because he had no greater to swear by, he swore by himself. And a little after verses 17, 18, 19 So God willing more abundantly to show unto the heirs of promise, the stableness of his Counsel, he bond himself by an oath, That by two immutable things, wherein it is unpossible that God should lie, we might have strong consolation, who have our refuge to hold fast the hope that it set before us, etc. And chap. 11, verses 6, 13, 17, etc.  
This most steadfast faithfulness of God, is every where worthily testified unto us, in the holy Scriptures. And namely, 1. Cor. 1, 9 God is faithful by whom ye are called unto the fellowship of his son jesus Christ our Lord. And chap. 10, 13. God is faithful etc. And 2. Epistle 1, 18. the Apostle appealeth to God, as to the most faithful and true witness. So again chap. 11, 31, and chap. 12, 2, 3. God (saith he) knoweth that I lie not. And 1. Thes. 5.24. Faithful is he which calleth you, who will also do it. And Chap. 3, Epistle 3, 3. The Lord is faithful, who will establish you etc. And Tit. 1, 2. God that cannot lie, hath promised. And Hebrews 10, 23. Let us keep the profession of our hope without wavering: for he is faithful that hath promised. Read also james 1, 17. There is no variableness in God, neither shadowing by turning. And Paul again, Rom. 11, 29. The gifts and calling of God are without repentance. Likewise the Prophet Hos, chap. 13, verse 14. Repentance is hid from my eyes: saith the Lord. Read also, Psalm 36, 5. Thy mercy o Lord reacheth to the heavens, and thy faithfulness to the clouds. And Psalm 105, 8. He hath always remembered his covenant and promise which he made to a thousand generations. And Psalm 111.5. He will ever be mindful of his covenant. And ver. 9 He hath commanded his covenant for ever. And 146, 6. He keepeth his fidelity for ever. And in the Lament. of jerimiah, 3, 23 Great is his faithfulness.  
To this end also, it is well worthy the observing, that the word of God hath often testimony given to the faithfulness of it: Tit. 1, 9 The Minister is to hold fast the faithful word. And chap. 3, 8. This is a faithful saying. Likewise, 1. Tim. 1.15. and chap. 3, 1, and chap. 4, 9 and Revel. chap. 22, 6. These words are faithful and true. So also, Psa. 19.7 The testimony of the Lord is sure. And Psal, 93.5. Thy testimonies are very sure. And Isay. 55, 3. I will make an everlasting covenant with you (saith the Lord) even the sure mercies of David. And again, Act. 13, 14. I will give you the holy things of David which are faithful.  
And yet further, that faith doth in special manner lay hold of the promise of God toaching justification, it is evident by the often confirmation of this, that we are justified by faith: and namely, Gal. 3, 8. The Scripture foreseeing that God would justify the Gentiles through faith, preached before, the Gospel unto Abraham, saying, In thee shall all the gentiles be blessed. So then, they that be of faith, are blessed with faithful Abraham.  
This testimony is often repeated in the epistles of the blessed Apostle. And Act: 13.39. By Christ every one that believeth is justified.  
That the same faith doth herewithal lay hold of salvation by our Saviour Christ, we read Act. 15.11. We believe (saith the Apostle Peter) through the grace of our Lord jesus, to be saved, even as they (that is the believing Gentiles) do. For as it is else where affirmed, Christ only is salvation both to jew & also to Gentile. Neither is there any other name whereby any may be saved. Act. 4.12. Read also Eph: 2.8: By grace are ye saved through Faith And Pet. 1.5. Ye are kept by the power of God through faith unto salvation. And verse 9 Receiving the end of your faith, even the salvation of your souls. Of the which salvation, the Prophets have inquired, etc. Believe (saith the Apostle Paul to the jailor) in the Lord jesus Christ, and thou shalt be saved & thine household. And hereunto tendeth that comfortable speech of our San: Christ: himself, so often repeated in the Gospel. Thy faith hath saved thee. Matt. 9.22. In which words, he would encourage the poor woman, to believe spiritual salvation, by the comfort of that bodily health, which she had received from him. For this verily was the end of all the bodily cures which our Saviour Christ wrought: as may be perceived by the testimony of Saint Matthew: chapped: 8.16.17. Read also the same comfortable speech: Luke, 8, 50. Fear not; believe only, etc. And chap. 17.19. And again, chapped: 18.42. Thy faith hath saved thee. And Mark: 9.23. All things are possible to him that believeth.  
Finally, that Faith layeth hold upon Christ himself: it is manifest, in that by faith Christ liveth in the faithful; and they again do live in him. Gal: 2.20. And chap: 3.27. By faith we put on Christ. And Eph. 3.17. Christ dwelleth in the heart by faith. For the which cause it is, that the true justifying and saving faith, beareth the name of faith in Christ, faith in the name of Christ, the faith of of Christ, faith toward Christ, the faith which is by Christ, and through his blood, etc. Yea, faith doth so lay hold upon Christ, that it doth most nearly unite us unto him for ever, in one mystical body, as the members of the natural body are knit to the head, according to that of the Apostle Paul. 1. Cor. 12. verses. 12.13. and Ephes. 2.18.19.20.21.22. And as we read chapped: 5.30. We are members of his body, of his flesh, and of his bones. Hitherto of the former part of our description of the nature of faith.  
It remaineth that we show some proofs out of holy Scripture, concerning those notable effects, which are ascribed to the same faith.  
And first of all; that it rejoiceth the heart of the true believer with joy unspeakable and glorious: Read. 1. Pet. 1.8. Read also Rom. 5.1.2.3. and james 1.2. And Luke. chap: 1.46.47. and ch. 2.10.  
That faith giveth boldness touching the profession of the name of Christ: we read Romans chapter: 10. verse 10. With the heart man believeth unto righteousness, and with the mouth he confesseth to salvation. Read also. 1. Pet. 3.14.15. Matth. 10.28. etc.  
That it causeth the soul of the believer, to have comfortable trust and affiance under the Fatherly providence of God; we may easily perceive, by the comfortable Doctrine and exhortation of our Saviour Christ, Matth: 6.25. etc. And chapter 10. verse 19, and verse 30. We may perceive it also from the example of the Apostle Paul: Act: 27. etc. 25. Sirs, be of good courage: for I believe God, that it shall be so, as hath been told me. And again. 2. Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed to him, against that day. Read also 2. Corinth: 4.8.9. etc. Likewise, Psal. 23. & 46. & 62. And Ps: 119.50. It is my comfort in my trouble, for thy promise hath quickened me. And Sam: 30.6. When the people would even forthwith have stoned David, he comforted himself in the Lord his GOD. Read also Hebr: 10.32. etc. and chap: 11.24. etc.  
That Faith encourageth to Prayer, we may reason from that which the Apostle Paul writeth, Romans: 10.14. For it is a fruit of faith: yea so a fruit; as without Faith there can be no true prayer, or calling upon the name of God. Read also, chapt. 8.15. The Spirit of adoption encourageth to prayer. But where this Spirit is not (even that Spirit which is only received by Faith) there is no readiness to true and faithful prayer. What profit should we have (say Infidels) if we should pray unto God? job: 21.15. And Psal. 14.4. They call not upon the Lord. See also a fearful example. Mal: 3.14. Ye have said, It is in vain to serve God. etc.  
That faith doth solicit to repentance and care of a godly life: we may perceive, Gal: chap: 5. verse 6. Faith worketh by love. Read also and rightly understand the 2. chap: of the epistle of the Apostle james, who (as by the grace of God we shall declare more at large afterward) consenteth with the Apostle Paul, in showing what manner of faith, the true justifying faith is; namely such a faith as feedeth the hungry, clotheth the naked, and is not a verbal faith only, etc. Likewise teacheth S. john. 1. ep. ch. 3. verses 2.3. Every man (saith he) that hath this hope in him (that is in God) he purgeth himself. And verse 17. This we shall yet further perceive, 
2 Pet 2.22. Ps. 14.1. Ephes. 4.30. 1. Cor. 6.15.  if we consider, that saith hath very many and mighty reasons at hand, to withdraw from sin; and to move unto godliness of life. From sin, because sin is in itself a most vile and filthy thing; because it is highly displeasing and abominable in the sight of God; because it grieveth his holy Spirit, whereby we are sealed unto the day of redemption; because also in respect of our Saviour Christ, it is a most unseemly thing, that any being a member of his most holy Body, should not be suitable to the Head in some measure of holiness, etc. But no reason is more mighty, then when faith deeply weigheth with itself, that the least sin could no way else be satisfied for, unto the justice of God offended therewith, but by the most grievous sufferings & death of our Saviour Christ. And unto godliness of life, it moveth the believer, by laying before him all the mercies of God; specially this of our redemption, through the same his most bitter sufferings, even to the sheadding of his most precious heartblood for us most wretched and unworthy sinners. Read Rom. 12.1.2. and 2. Cor. 6.18. I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord almighty. And chapt. 7.1. Seeing then we have these promises, dearly beloved (saith the holy Apostle) let us cleanse ourselves from all the filthiness of the flesh and the spirit, and grow up to full holiness in the fear of God.  
To conclude. That faith is accompanied with hope, in a patiented waiting upon God, for everlasting happiness and salvation: We read Tit. 1.1.2. The faith of Gods elect is said to be under the hope of eternal life. Let us to the same end consider the confession of the Apostle Paul. Act: 24.14.15. This I confess unto thee, etc. that I believe, etc. And have hope toward God, that the resurrection of the dead shall he both of the just & unjust. Let us consider it also by calling to mind the example of Abraham's faith, who above hope, believed under hope, etc. Rom. 4.18. And there followeth an other express and notable proof. chapped: 5.1.2. etc. For being justified by faith, etc. We rejoice under the hope of the glory of God. Moreover in the same epistle, chap. 8. verses 23.24. We are saved by hope, etc. And we do with patience abide for that which we see not. Read also. 2. Cor. 4.16. etc. and Hebr: 6.18. etc. And chap: 10.35. etc. And chap: 12.1.2. &c: there is a notable exhortation, moving us to patience. Likewise james chap: verses 2.3.4. and verse 12. Blessed is the man that endureth tentation, etc. And 1. Pet. 4.12. etc. Read also Isai: 28.16. He that believeth shall not make haste. And chapt. 64.3.4. God worketh things above expectation, to those that wait for him. In the 5. Psal: verse 3. we have the notable example of a patiented waiter. And again, Psal. 85.8. And Psa. 147.11. God delighteth in those that practise this excellent virtue.   

God justifieth sinners. 
God justifieth sinners.   
THus far of the nature of the true justifying Faith. Let us now hasten forward as fast as we can. For albeit many things more might be added: yet hoping that this which hath been already laid forth, may well suffice for our present purpose; I desire that you should without all further delay, show to whom that promise of justification and salvation, whereupon the justifying faith dependeth, is made?  
Question. What is your answer to this?  
Answer. God of his infinite goodness and mercy, hath promised, that he will for his only Son our Lord jesus Christ's sake, justify and save every poor soul, never so sinful and damnable in themselves, and by reason of the former wickedness of their lives; Whosoever, after they have truly known the grace of God, shall thenceforth constantly believe in the name of his Son, and as a lively fruit thereof, earnestly repent them of their sins, and lead a new life.  

Explication & proof,  This is plainly confirmed in the 3. chapped: of the Evangelist john, verse. 16. God so loved the world, etc. Read also Isai: 56.3. etc. Let not the son of the stranger that is joined to the Lord, speak and say, The Lord hath surely separated me from his people: neither let the Eunuch say, Behold I am a dry tree. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the thing that pleaseth me, and take hold of my covenant, Even unto them will I give in my house, and within my walls a place and a name, better than of the Sons and of the daughters, etc. Yea, as it is in the first chapter of this prophesy: Though (saith the Lord) your sins were as crimson, they shallbe made white as snow: though they were red like scarlet, they shall be as wool. And that it is the gracious good pleasure of God, to justify, and save sinners, yea most grievous sinners; it is not only testified in word, as we read, Rom. 4. vers. 5. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Even as David declareth the blessedness of that man, unto whom God imputeth righteousness without works, saying: Blessed are they whose iniquities are forgiven, etc. But the same thing is also confirmed (ipso facto as a man may say) and by canonical experience; I mean by experience, according to the canon and rule of the holy Scriptures. For whom did our Saviour Christ call, but sinners to repentance? Yea and among them, whom rather did he call, than such sinners as were of most infamous condition and offence of life, in comparison of many others? Matt. 9 vers. 10.11.12.13. And doth not our Saviour Christ himself profess, that he came not to call the righteous: that is, not only such as in their own proud opinion were such, but even such as were indeed free from the common crimes, that some other were stained withal, whosoever of them would not humble themselves, in respect of their more inward and hidden corruptions? Doth he not plainly affirm, that Publicans and harlots truly repenting, should go before hypocrites and justiciaries into the kingdom of heaven? Matt. 21.31. And hereof the woman of Samaria, john. 4. and that other sinful woman, Luke. 7.37. etc. And the Apostle Paul also, 1. Tim. 1.13.14.15.16. Likewise that sinful thief upon the cross, may be lively examples. And all according to those comfortable promises of God, jer. 31.33.34. Heb. 8.12. Isai: cha: 53. Ezek: 18. At what time soever a sinner doth repent him of his sins, I will blot all his wickedness out of my remembrance, saith the Lord.  
But here, I beseech you, let none take that with the left hand, and by a sinister and wrong interpretation, which is delivered with the right hand. That it, let none abuse that to encourage himself to any licence to sin, which is only spoken to magnify the great mercy of GOD, and to provoke and encourage sinners in the comfortable hope thereof, speedily to leave and forsake their sins. It is, (as we know, or aught to know, every one of us) the duty even of children, from their youngest years (according to that which our Christian baptism challengeth at all our hands) to settle their hearts, 
What justification is.  to serve God their Creator and Father. Much more than ought every one of us, as we are of more years (and have hitherto neglected our duty) to be without delay, most hearty sorry for it; and therefore henceforward, to be the more careful, etc. For albeit it is an undoubted truth, that God will receive every sinner, that shall come unto him, and truly believe in the name of jesus Christ, unfeignedly repenting them of their sins: yet how knowest thou, that he will hereafter give thee the gift of faith and repentance, if thou do despise the present offer which is tendered for to day: according as we read, To day if ye will hear his voice, harden not your hearts, etc. True repentance is in deed never too late; (as one truly saith) but late repentance is seldom true. Herein, delays are most dangerous, as we shall further perceive, when we come to inquire out, the doctrine of repentance. In the mean while, we will conclude this point with the words of the holy Apostle Paul: Rom: 6.1. Shall we continue still in sin, that grace may abound? God forbidden.   

What justification is.  
THese things thus hitherto observed: now to the end we may understand the matter in hand, to our more full use and comfort; three things are yet a little further to be inquired into of us.  
First, what the meaning of this word to justify, is.  
Secondly, what is meant by Salvation, or to save.  
thirdly, what Repentance is. For to the end we may understand the mind of God, it is meet that we should be careful to understand the words which God useth to express the same unto us by; specially such, as be in the science of Religion, (the most high and excellent science of all other) as it were words of Art, the which have a peculiar sense proper unto them.  
Question. First therefore, what doth this word to justify, signify in this our Christian doctrine of justification by faith?  
Answer. This word justification, or to justify, it signifieth a full and perfect clearing and discharging of the offendor, from the everlasting wrath and condemnation of God, by the free pardon of his sins, for jesus Christ's sake. It signifieth also therewithal, the imputing of the perfect righteousness of Christ, to every sinner truly believing in him, and that of the ●ame most free grace and mercy of God.  

Explication & proof  That this is so we may evidently perceive, by that which is written, Rom. 4. verses. 5.6.7.8: the place alleged a little before. Likewise, by that which we read further verse, 22. even to the end of the same 4. chapter. Moreover by that which we read 2. Cor. 5.21. God hath made him to be sin for us, who knew no sin that we might be made the righteousness of God in him, Whence also it is, that the Pophet jeremiah pophesied long before, that he should be called and acknowledged, the Lord our righteousness. chap. 23.6. and again, ch. 33.16. Read also Galat: 4. verses, 4.5. The Son of God (saith the Apostle) was made under the law, that he might redeem them which were under the law, that we might receive the adoption of sons. And this also, according to the prophesy of Isaiah, 
The knowledge of Christ, put for the says of Christ.  cha. 53.11. By his knowledge (saith the Lord by his holy Prophet) shall my righteous servant justify many: for he shall bear their iniquities. But among all other testimonies, we may not pass over in silence, that of the Apostle Paul, Rom. 3.24. etc. We are justified freely by his grace, through the redemption that is in Christ jesus. Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness, by the forgiveness of the sins that are passed through the patience of God. To show at this time his righteousness, that he may be just, and a justifier of him that is of the faith of jesus. And cha. 5.19. As by one man's disodience of one shall many also be made righteous. And chapped: 8.33. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, etc. No marvel therefore, though the faithful servants of God (according to the doctrine of the holy Scriptures) do so highly advance this doctrine of our free justification, only by faith in Christ the Son of God; that they acccount it, the touc-stone of all truth of doctrine, and the ground of all true comfort, to the soul and conscience of man. It is a saying worthy to be noted from M. Fox, that herein lieth the touh-stone of all truth and doctrine: and that this doctrine beateth down all errors. Act: & Monun: pa: 770. immediately before the history of the life and doctrine of D. Martin Luther, a most memorable & zealous preacher and justifier of this most holy and heavenly doctrine. Whereunto accordeth M. Caluin, who likewise truly affirmeth, that the right understanding of the doctrine of justification, is praecipuus sustinendae religionis cardo: 
M Charke in his disputation against Campion.  the principal support of the true Christian religion. And another learned man: that it is as the soul or life of the Church. Thus than we may perceive, what the word to justify, or justification itself in the sight of God meaneth, when we speak of our justification by faith. For it is nothing in effect, but the apprehension and application of Christ's righteousness & redemption to a man's self, according to the free promise and gift of God: whose good will and pleasure it is, to impute it to every true believer, as verily and fully, as if he had performed it himself.  
Question. But what doth the same word signify, when the Apostle denieth that to works, which he ascribeth to faith; he affirming plainly and peremptorily, that no man can possibly be justified by his own works?  
Answer. The meaning is, that no man either hath, or can possibly perform, the moral works commanded in the most holy and righteous law of God, so perfectly, that he should thereby deserve to be accounted righteous before the judgement seat of God; and for the same, to be worthy of that high reward of the Crown of righteousness and glory, the which God of his free grace and mercy, hath for his Son our Lord jesus Christ's sake, laid up for those only, which believe in his name, and love and long after his most glorious and blessed appearing.  

Explication and proof.  It is true. So saith the Apostle Paul. 2. Timoth: 4.7.8. And again Rom: 3.20. We know that whatsoever the law saith, it saith it to them which are under the law, that every mouth may be stopped, and all the world be culpable before God. Therefore by the works of the law, shall no flesh be justified in his sight: for by the law cometh the knowledge of sin. And in the same chapter, verse 28. Therefore we conclude, that a man is justified by faith, without the works of the law. Likewise, chapped: 11. 6. and in many other places of his most holy Epistles.  
But it may be objected, that the Apostle james seemeth to teach otherwise: For he affirmeth expressly, that not only Abraham (that renowned father of the faithful; but also, that Rahab a heathen woman, one that was before of an infamous condition of life; was after that she believed, justified by her works.  
Question. How therefore, are these words of the Apostle james to be understood?  
Answer. We are first of all, undoubtedly to persuade ourselves, that it never came into the Apostle james his mind, to teach any thing in his holy Epistle contrary, no nor in any the least thing, dissenting from the doctrine of the Apostle Paul.  

Explication and proof.  This aught to be out of all question indeed. For both the one and the other, did both write and preach always, by one, and the same most faithful and constant Spirit of truth: by whom no doubt, they were perfectly guided, & led into all truth, according to the promise of our Saviour Christ, john 16 13. And the rather are we thus to persuade ourselves, in the present point of doctrine; because it is a doctrine, both of the most singular honour and glory to the most free grace and mercy of God, and also of the greatest comfort to our own poor souls, that may be, as was mentioned before. Yea, and further also; of all other doctrines, most effectual to provoke us, and all true believers, to all holy thankfulness and good duty toward the Lord God, our most gracious and merciful Father, for the same. And the rather also will we thus persuade ourselves, if we duly consider, (as the truth is,) that the doctrine of justification by works, and the imagined opinion of the merit and worthiness thereof before the judgement seat of God: is, as a learned and godly Father hath well observed, many ways exceedingly prejudicial, both to God's glory, and to our own comfort, and to the truth itself.  

M Fox in his observations concerning the doctrine of the law of God. Act. And M●n. pag 894.  For first, as he truly saith, they that teach justification by the works of the law, (the which is contrary to the end and scope of the law) they do pervert all method and order of doctrine.  
2 They seek that in the law, which the law cannot give.  
3 They are not able either to comfort themselves, or other.  
4 They keep men's souls in an uncertain doubting of their salvation.  
5 They obscure the light of God's grace.  
6 They are unkind to God's benefits.  
7 They are injurious to Christ's passion. Yea enemies to his cross.  
8 They stop Christian liberty.  
9 They bereave the Church the spouse of Christ, of her due comfort, as taking away the Sun out of the world.  
10 In all their doings they shoot at a wrong mark. For where Christ only is set up, to be apprehended by our faith; and so, freely to justify us: they, leaving this justification by faith, set up other marks, partly of the law, and partly of their own devising, for men to shoot at. This therefore (as that learned Father hath observed) is the B. of Rome's doctrine, and not the doctrine of the Apostle james.  
Question. How then is the Apostle james to be understood, in that he saith, Abraham and Rahab were justified by works?  
Answer. The Apostle james having just cause to reprove certain vain and carnal professors of the Gospel; even such as verbally and in word; only boasted of their faith, but were altogether unfruitful in good works: he is accordingly, very earnest in declaring, not what are the causes of our justification, (as the Apostle Paul doth) but only what manner of faith, the justifying faith is, whereby true believers are justified in the sight of God.  
It is very true, and so can it not but be acknowledged of every upright and diligent Reader. Proceed you therefore to declare what manner of faith the true justifying faith is, according to the doctrine of S. james.  
Question. How can you describe it according to the true intent of the Apostle james?  
Answer. He giveth plainly to understand, that the true justifying faith is not an idle and unfruitful faith, such as theirs was whom he justly reproveth, and therefore termeth it a dead faith: but that it is such a faith, as through the quickening grace of the holy Ghost, worketh by love, 
G●l 5. ● Heb. 11.33.  and is fruitful in the actions and duties thereof. And that for the same cause, it ma● justly be said, that such as do so believe, are by their works: that is to say, by the fruits of their faith, justified to have a true justifying faith in deed, to the comfort of their own hearts, and before the Church of God, so far as it may judge and discern.  

Explication and proof.  That this is the true scope of the doctrine of the Apostle james; it will in deed appear to every one, that will diligently, and in the fear of God bend his mind, to consider of it wisely, comparing one thing with an other. Let us therefore yet again upon the occasion renewed, use some further diligence, for the clearing of this point of justification, against the litigious importunity of the gainsayers and corrupters thereof.  
To this purpose, we are to understand, that there are divers significations and uses of this word, to justify, as we have seen before, concerning the word Faith: and that, either as it is referred to God, or as it is applied to men.  
First therefore, as it is referred to God, either it noteth a manifest or full declaration and proof of his most perfect righteousness, by a special prerogative and power or pre-eminence, which he hath above all creatures: as when we say that God will surely justify, that is, perfectly approve himself most holy and righteous in all his ways, & namely, in this matter of justifying his people through faith in his son, against all whosoever do contradict or cavil against the same: Rom. 3, verse 4, and verse 26. That thou mightest be justified in thy words, etc. And as our Saviour Christ is said, to have been justified in the spirit. 1. Tim. 3, 16. Or else, this word of justifying, being referred to God, it signifieth man's dutiful acknowledging of the perfect justice and truth of God: as Luk. chap. 7. 29. The Publicans are said to justify God, in that they submitted themselves to be Baptized of john. And verse, 35, Our Saviour Christ affirmeth that wisdom is justified of all her children. These are the significations of the word to justify: as it is referred to God, in respect of himself, & his own most holy & just proceed.  
Now as it is applied to men, it signifieth either morally (as we may say) to avouch a man's own innocency, in any matter unjustly laid to his charge: for than is a man said to justify himself, when he cleareth himself as unguilty of the crime objected against him. And likewise to justify an other man, when he by a true testimony cleareth him against a false accusation: or at the least to excuse one in comparison of an other, as judah said of Tamar that she was more righteous than himself: Gen. 38, 26. And as Saul said to David: Thou art more righteous than I 1. Sam. 24, 18. And as the rebellious Israel is said to have justified herself more than the rebellious judah: That is, to have sinned less than judah: to wit, all circumstances duly considered: jer. 3, 11. And on the contrary; jerusalem is said to have justified Samaria and Sodom: that is, to have sinned more grievously than those wicked Cities: Ezek: Chap. 16.  
Thus, as was said, the word to justify, is taken either some thing more morally. Or else the same again is used judicially, for to accept and pronounce a man, according to witnesses, & secundum allegata & probata as they say, to be guiltless, touching the crime or crimes particularly objected against him. According as it is the duty of the judge to justify the innocent party as we read: Deut. 25, 1. When there shall be strife between men, and they shall come unto judgement, and sentence shall be given upon them, and the righteous shall be justified, and the wicked condemned; Then if so be & c? And Prou. 17, 15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Likewise, Isay, 5.22, 23. Woe unto them that are mighty to drink wine, and to them that are strong to pour in strong drink: Which justify the wicked for a reward, and take away the righteousness of the righteous from him.  
Moreover, to justify, signifieth sometimes, even of clemency and mere mercy, to forgive a trespass done against one, as freely as if it had not been committed: like as if a creditor should forgive his debtor, as perfectly as if the debt had been paid to the uttermost farthing. Of the which use, we will consider by and by: for it is specially serving to clear the great point of holy doctrine which we have in hand. Finally, the word to justify, according to the latin dirivation of it, signifieth to make righteous: but this must be overruled by the use of the holy languages of the original text in Hebrew and Greek, seeing it is but a translation of them, and not the original itself. And beside, even in the use of the latin speech, the latter part of the word doth not always exactly follow the natural dirivation, to signify the making of a thing so, or so. As for example, this word (to signify) even now mentioned, doth not note the making of a sign, but to give some knowledge of a thing. So, to amplify, is not always to make a thing more large, but to treat of the same thing more at large, than some other or the same party had done before. Likewise, to magnify, is not used to note the making of a thing great, but to acknowledge & celebrate it, according to the greatness & excellency of it. As when we are said to magnify the Lord our God. And when God saith he will magnify himself, his meaning is that he will make his greatness known. So to glorify God, is not to make God glorious, as one without glory in himself, but to acknowledge & set forth his glory, etc.  
Likewise, when in our own language, by an imitation of the same latin composition, we say we will exemplify a thing, our meaning is not, that we will make an example: but set forth and illustrate a thing by an example. And when we say that a thing is verified, we do not mean that it is made true, but that it is declared and confirmed to be true. And when the earth is said to fructify, the meaning is not, that the earth maketh fruit (which is the more immediate work of God) but that it bringeth forth fruit. There might more of like sort be alleged, but these may suffice to show that it is not necessary, by force of the latin dirivation, that to justify, should signify to make just, as though a man that is justified, must needs be made perfectly just by a real & inherent justice of his own: but that without injury to that kind of composition of the word, we may according to the use of the holy Scriptures, justly understand it to signify the accounting and esteeming, or the declaring & pronouncing of a man either generally just, or else innocent concerning a particular crime objected against him.  
Hitherto of the divers significations of the word, to justify.  
Now it followeth, that we do inquire in what sense we are to understand the same word, when we refer it to faith; and also when we refer it to works: and that according to the use of the holy Scriptures, the which, in either case, must altogether overrule, as was said.  
First therefore, when we are said to be justified by faith, we will not altogether refuse to understand it thus, that we are made perfectly righteous by faith, but on this condition, that we rightly conceive of the manner how: that is to say not by faith as by a moral duty, and m●●●e action of him that believeth, legally taken for a persuasion of the truth of God's promise, in respect of perfect obedience yielded unto him: but by the faith of the Gospel, that is by faith apprehending & applying to a man's self the perfect righteousness of jesus Christ, for his perfect justification in the sight of God. For the faith of the Gospel hath always a necessary relation to Christ, and so is it necessarily to be understood in this high principle of Christian religion, concerning our justification by faith, according to that we read, 2. Cor 5, 21. God hath made him to be sin for us: that is, he hath imputed and laid our sins to his charge, and proceeded against him as if he had been a most grievous sinner, though he knew no sin: that is, was nothing at all guilty of it: that we should be made the righteousness of God in him: that is, that we being most grievous sinners, might have his righteousness imputed, and freely given unto us through the rich grace and mercy of God; as verily as if we ourselves had wrought & performed the same. Whereby also it is evident, that the true Christian faith, in that it justifieth, doth it not as it is an action simply considered, but as in the action of it, it receiveth & embraceth Christ with his righteousness, even passively as a man may truly say. And in this sense (as was said) we will not refuse to understand, by this word justified, that we are made righteous; seeing through faith in Christ, a man is of a sinner in himself, made no sinner but righteous in Christ, by the imputation of his righteousness unto him: according to that of the same Apostle. Ro. 3, 26. God is just, & a justifier of him which is of the faith of jesus. And ch. 4, 5 He justifieth the ungodly, accounting his faith for righteousness. Nevertheless, we must therewitha l needs acknowledge, as the truth is, that the usual acceptation of this word to justify, is in the holy Scriptures, to esteem & account, or to declare & pronounce just, by acquitting of sin, & imputing of righteousness, & that even of the mere grace & favour of God for I●sus Christ his sake: as we will now henceforth further declare.  
And first, to begin with that which is written. Act. 13, 38, 39 Be it known unto you men and brethren (saith the Apostle Paul) that through this man, (that is, by I●sus Christ) is preached unto you forgiveness of sins. And from all things, from the which ye could not be justified by the law of Moses, by him every one that believeth is justified: That is to say, he is perfectly acquitted set free & delivered from the guiltiness & punishment of it. Like as the same Ap. Ro. ch. 6. v, 7. speaking of deliverance from the power of sin, by the virtue of the death of Christ he expresseth it by this word of justifying from it, as we read in the Greek text. where he borroweth the word of justification, to express the nature of sanctification, which is a singular effect, or fruit of the true justifying faith, and an open testimony and prooofe of the same. But let us proceed to see what the nature of justification itself (properly taken) is according to some other testimonies of the holy Scriptures. To this purpose read again, Rom. 3, 24. & v 26 & chap. 4, 5. & Tit. 3, 7. We being justified by his grace, are made heirs according to the hope of the eternal life. But that which is written Rom. 8, 33, 34. shall be principally considered of us at this time: Who (saith the Apostle) shall lay any thing to the charge of Gods chosen? It is God that justifieth. Who shall condemn?  
In the which place, the Apostle hath a respect to the like words of the Prophet Isaiah. ch. 50, 8. etc. Where the holy Prophet speaking thus of the perfect faith and assurance of Christ the head, that he should perfectly be justified by his own inherent righteousness and actual obedience to his father, against all that could be objected against him: He is near that justifieth me, who will contend with me? (saith the Prophet, as it were in the person of our Saviour Christ:) Yea further: Let us stand together (saith he) who is my adversary? Let him come near to me. Behold, the Lord God will help me: Who is he that can condemn me? etc. The same doth the Apostle apply to the encouragement of all true believers in Christ, the members of his body, that they also by him, and for his sake, shall have their free discharge from the judgement seat of God: that they may say likewise, with great comfort and confidence: Seeing God hath not spared his own Son, but gave him for us all, how shall he not with him give us all things also? Who shall lay any thing to the charge of Gods chosen? And so forth, as was alleged even now. But yet in this differing manner (as is most necessary to be observed) that the justification of our Saviour Christ: is (in respect of himself) by a real and perfect justice, examined and tried in a most exact course of judgement, before the judgement seat of God, and not by faith, such as ours is. For he never offended in his own person, but perfectly obeyed the law of God: and therefore might not in justice have been condemned, had he not set himself a mediator before God, in the behalf, yea even in the person and condition of us miserable sinners. But our justification (insomuch as we are in ourselves all of us damnable sinners) it is from God, of mere grace and favour, in that by faith only, the righteousness of Christ is imputed to us, and made ours, as if (as was said) we had perfectly performed it our own selves. Yet so, as we must nevertheless, acknowledge ourselves in ourselves, to be always miserable sinners, and therefore, according to the instruction of our Saviour himself, to pray continually, for the forgiveness of them, etc. Like as just job, though he had the comfortable assurance of his salvation, through faith in his Redeemer, as he professeth in the 19, ●hap. of his book. And chap. 13, 15, 19 Lo (saith he) though God slay me, yet will I trust in him. He will be my salvation also. And verses. 18, 19 I know that I shall be justified who is he that will plead with me, etc. Nevertheless, he doth therewithal profess likewise, that he will reprove his own ways, as being faulty in the sight of God, as we read in the latter part of the 15, v. And in the holy Gospel of our Saviour Christ: we read likewise that the Publican confessing and bewailing his sins, was justified, and not the Pharisee, who justified himself. Luk. 18, 10. And ch. 16, 15. Our Saviour Christ doth more generally condemn the pharisees for the same their pride, saying. Ye are they which justify yourselves before men: but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God.  
But when we affirm, that we are justified only by faith (in such sense as hath been expressed) our meaning is not, to exclude the care & practise of any good work, in those that are so justified: but rather, by the magnifying of the grace of God to provoke ourselves & others, so much the more earnestly, to the study & performance of all obedience, for declaration of our true thankfulness to God. And for many other weighty causes; to wit, for the assuring unto ourselves the truth of our own faith, & the certainty of our election, for the quiet & peace of our consciences; & also for the good example of others, that they seeing our good works may be moved to glorify the name of God our heavenly father; & lest otherwise, we should embolden any to speak evil of the Gospel, or at the least, grieve the rest of the brethren, if we should be unfruitful in good works etc.  
We teach also (as we have learned out of the word of God) that the faithful servants of God truly justified, are likewise truly sanctified: yea so, as through the renewment & regeneration of the H. Ghost, they have a certain measure of true inherent & practic righteousness, in dying to sin & the actions thereof, & in living to righteousness & all the good outward works & fruits of the same. And therefore are they usually in the holy Scriptures, described by this, as by a special property, that they love righteousness, and that they are such as follow righteousness, etc. So that in comparison of the unfaithful & wicked, whether more open & lose transgressors, or more close & counterfeit hypocrites; they may truly be justified, that is, preferred & approved for righteous above them: according as Saul was convict, even in his own conscience, that David was more righteous than himself. Yea so are they renewed & sanctified by the holy ghost, that they are truly & indeed accounted righteous, inchoately & in part, even before God, who hath given them truth in their inward parts: according as the holy Scriptures do not in vain call Noah, Lot, job, and many other, Just men fearing God, eschewing evil, etc. Gen. 7, 1.2. Pet. 2, 7, 8. job. ch. 1, ver. 1, 8. Ezek. 14 20. Luke. 1, 6, & ch. 2, 25. In which respect, we may truly use the words of the Apo. james, and say that they were all justified by their works; that is, declared to be righteous indeed & in some measure of truth, & not in show & appearance only. According also, as it is said by our Sa: Chr: in the Gospel: By thy words thou shalt be justified, and by thy words thou shalt be condemned: that is, it shall hereby be justly discerned of men, what manner of one thou art, & how thou art among them to be accounted & esteemed. Mat. 12 37. And as we read, 1. john. 3, 7. He that doth righteousness is righteous, to wit, he is righteous indeed, & in truth, though not perfectly righteous: as he had taught before, in that he wrote thus: If we say we have no sin, We deceive ourselves & the truth is not in us. Thus we do not deny, but plainly affirm, that all true believers justified by faith, have, as an effect thereof, a general care and practise of righteousness begun in them, though never perfected here in this life.  
Neither yet do we deny, but that through the same grace of God, & the sanctification of his holy spirit, which he giveth unto them; the faithful servants of God, may so uprightly behave themselves toward men, specially in some particular action, yea & in the general intention & purpose of their heart: that they may truly profess, that they are (for any thing that men may charge them with) as clear, as the child borne but yesterday. Like as David protesteth, concerning his loyal heart toward king Saul, altogether free from intending any traitorous conspiracy against him: as Ps. 7, 3, 4, 5, & Ps. 131, 2. Where he compareth himself to a young child, in respect of his innocency in that matter. According also to that of our Sa. Christ. Mat. 18, 1, that we must all of us, as young children be void of pride & ambition, or else we cannot enter into the kingdom of heaven. Like also as the Prophet Samuel cleareth himself, as touching his uprightness in government, and is justified of the people. 1, Sam. ch. 12. And Paul. Act. 20, 33, etc. And as Moses appealeth to God. Num. chap. 16, 15. Yea, so may the servants of God, through his grace, behave themselves in duties more directly respecting his own divine majesty, that they may truly protest in his sight, that they have served him in truth of heart: as K. Hezekiah for his part, protesteth in a good conscience: Isay, 38, 3. And that they do unfeignedly love the Lord: as Peter protested, joh. 21.17. Thou knowest Lord that I love thee. And David, Ps. 18, 1, and 116, 1.  
And specially in some one action, may they, by the special grace of GOD, so behave themselves, that they may in special manner be justified; that is, not only be allowed and approved, but more then ordinarily commended therein: as we have the zealous act of Phineas set forth unto us, for a notable example, in that he, executing the Lord's judgement upon the adulterous Israelite, and the Midianitish harlot, it was accounted to him for righteousness, from generation to generation: so pleasing was it unto the Lord: Numb. 25, 10, 11, 12, 13, 13, 14, 15, and Psal. 106, 30, 31. According also to that which our Saviour Christ saith of the woman in the Gospel, who of singular love toward him, powered a box of very costly ointment upon him: Verily (saith he) wheresoever this Gospel shall be preached throughout all the world, there shall also this that she hath done, be spoken of for a memorial of her. Mat. 26, 13.  
Thus we deny not, but willingly grant, that the faithful servants of God, have their righteousness in truth & verity, through the sanctification of the spirit of God, both infused or rather inspired, and even inherent in them, and also actually flowing from them in the actions and duties of true righteousness: so that God himself being judge, and approving the work of his own spirit, they are found of him truly worthy to be preferred before the wicked, yea to be received into his heavenly kingdom, when they shall justly be shut out and condemned to Hell for ever: as we read Matt. 25, 31, etc.  
But with all, we do no less truly & constantly affirm, 
Isay. 64.6. We are all as an unclean thing, or person: to wit, as a leper. And all our righteousness is as a clout to be cast out of sight or nought worth, etc. Read also Exod. 28, 38, & Phillip. 3, 8, 9  that all this their righteousness, is only by favour and mercy accepted of God, with allowance from the throne of his grace, as a fruit of their perfect justification by faith in Christ, through the forgiveness of their sins: the which justification alone, and no other, can endure strict examination before the judgement seat of God: agreeable to the confession of the holy Prophet, Psal. 130, 3, 4. If thou o Lord straightly markest iniquities, o Lord who shall stand? But mercy is with thee that thou mayest be feared. So that, even of necessity, we must all (as well as he) come into the house of the Lord, in the multitude of his mercy, and worship him in fear. Psal. 5, 7. Praying to him as we read, Ps. 143, 2. Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified. Hereunto also doth the example of the holy Ap. Paul lead us, in that he maketh his protestation. 1. Cor 4, v. 3, 4, in these words. As touching me (saith Paul) I pass very little to be judged of you, or of man's judgement: no I judge not mine own self. For I know nothing by myself, yet am I not thereby justified: but he that judgeth me is the Lord etc. And the example of righteous job, in his confession: chap. 9, v. 1, 2, 3. I know verily (saith he) that it is so: for how should man compared unto God be justified? If he should dispute with him, he could not answer him one thing of a thousand. And v. 19, 20, 21. If we speak of strength (saith job) behold he (that is God) is strong: if we speak of judgement, who shall bring me in to plead? If I would justify myself, mine own mouth should condemn me: If I would be perfect, he shall judge me wicked. Though I were perfect, yet I know not my soul therefore do I ahhorre my life.  
And ch. 25, 4. in the same book: Bildad (likewise speaking by the holy Ghost) saith confidently: How can a man be justified with God? or how can he be clean that is borne of woman? Wherefore, as judah saith to joseph, Gen. 44.16. How shall we justify ourselves? He professing thereby, that they could not clear themselves. Much rather may we, yea ought we to say, and confess before the Lord, that we cannot possibly justify ourselves before his judgement seat but must needs appeal to his throne of free mercy and grace. For assuredly, none shall be justified by their own righteousness, but such as shall perfectly fulfil the whole law of God according to that, Ro. 2, 13. The hearers of the law are not righteous before God, but the doers of the law shall be justified.  
But this can no man possibly perform. For as touching the righteousness of the best, it is unperfect, and we must every one of us, labour to better and increase it from day to day: as revel. 22, 11. He that is just, let him be justified still; and he that is holy, let him be sanctified still. That is, let every such one, not only continue, but also in continuance, let him more and more increase in righteousness and holiness, and so declare the truth of that righteousness & holiness which is in him. For as our Sa: Christ saith, To him that hath shall be given, & he shall have in a boundance, etc. But the righteousness of God, by the gift whereof he justifieth his adopted children; namely, in that he imputeth the righteousness of his own natural son our Lord jesus Christ unto them; it is fully perfect at the very first instant, and so continueth always, even as the righteousness of Christ himself is perfect once and for ever: howsoever in the faithful, the duty, yea and the comfort of their justification may appear, and be more fully manifested in process and tract of time, as Abraham believing, and by his faith being justified in the sight of God long before, showed the truth and power of his faith, in offering up of his only son Isaak, at the commandment which God gave him for the trial of his faith, many a year after.  
And thus, by the grace of God may we perceive, what justification by faith is: according to the doctrine of the Apostle Paul: to wit, that we are accounted righteous before the judgement seat of God, only for the merit and worthiness of the righteousness and obedience of our Saviour Christ imputed to us of God and apprehended of us by faith, and not otherwise.  
Now when the same word (to justify) is referred to works, as the Apostle james useth it; the Apostle is in no wise to be understood, as though a man might by his works be made perfectly righteous in the just and strict judgement of God. For that cannot be, insomuch (as it was said even now) all our own works, yea even the best of them, they are unperfect. And besides that, as the Apostle james himself teacheth us, In many things we sin all: And therefore it must needs be in his judgement, a grievous sin for any to go about to justify themselves by any worthiness of their own works in the sight of God: according as it is expressly noted to be a sin in the pharisees by our Sa: Christ. Luk. ch. 16. v. 15. Ye are they which justify yourselves before men etc. And again, ch. 18, 19, etc. For if it be a sin to stand in a vain ostentation of our righteousness before men, much more sinful is it, in opinion thereof, to lift up a man's mind in the sight of god: as Hab. ch. 2, 4. Behold he that lifteth up himself, his mind is not upright in him: but the just shall live by his faith. They only have the fruit and reward of their works, who doing them in conscience of most bounden duty, & in obedience to God, do most unfeignedly renounce all opinion of merit, & according to the instruction of our Sa: Christ, acknowledge themselves, when they have done all that they can, to be unprofitable servants. Luk. 17.10. And ch. 18. 9 etc. it may in a good part be evident by the comparison, which our Sa: Christ maketh, betwixt the Pharisee justifying himself, & the poor Publican, humbly confessing & bewailing his sins: of whom our Sa: saith that he went to his house justified rather than the other. And it may be more fully confirmed by these reasons following.  
First, we are justified in the sight of God, in such manner only, as may most perfectly take away all rejoicing from ourselves. As Ro. 3, 27. All rejoicing in works is excluded by faith. And ch. 4, 1, 2. Abraham being justified without works, hath nothing concerning himself to rejoice in before God Likewise Eph. 2, 9 Not of works, lest any man should boast himself. This, because it was not duly regarded of the unbelieving jews, who sought after their own righteousness, it turned to their destruction, Ro. 9, 30, 31, 32, 33. & ch 10 1, 2, 3. Wherefore as it is written. 1. Cor. 1, 31. He that rejoiceth, let him rejoice in the Lord. Who hath made Christ to be perfect wisdom, righteousness, sanctification and redemption unto us.  
And herein is included a second reason, which is, that we are so justified, as our justification may yield most perfect glory and praise to the free grace and mercy of God: as Ephes. 1, 6.  
Thirdly, we are justified in such sort, as the death and sacrifice of our Lord jesus Christ, may without any the least impeachment, be acknowledged (as it is in truth) of most high value & merit before God. Tit. 3, 5, 6, 7, & 1. Pet. 1, 8, 19  
Finally, we are justified so, as most perfect comfort may be warranted unto us, in our greatest temptations, against the guiltiness of sin, and the fear of death & Hell: according to that of the Apostle Paul, Rom. 7, 24, 25, 1. Cor, 15, 57, and 2. Ep. 1, 9 Philip. 1, 20, 21. But all these excellent & comfortable effects follow justification by faith in Christ, & cannot stand with any imagined justification by the worthiness of our own works in any parcel or part thereof, which would even falsify the truth of faith itself. It followeth therefore, that we are perfectly justified in the sight of God by faith in Christ, & not by our own works. How then is this word of justification, to be taken when it is applied to works, as the Apostle james doth, being drawn thereunto upon a special occasion? Verily no otherwise as was answered, but as works may outwardly argue and declare to others, and inwardly confirm to ourselves, the truth of our faith in Christ, which only is the instrument of our perfect justification by him. And so doth the Apostle james express his own meaning, chap: 2.18. in that he giveth plainly to understand, that it is the duty of every Christian, to show forth his faith by his works. And this is that which he disputeth in this latter part of the chap: as it is further evident, in that he had to deal against such as boasted that they had faith, when in the mean while, they were void of all good works.  

In mayor: annot. in vers. 14. ca 2  The which place of the Apostle james, to the end it may be the better understood, I will here set down the learned and diligent interpretation of M. Beza, for the according of either Apostle with other. In so much (saith he) as Sophisters (we will in our language call them Cavillers, do urge no other place (to wit of holy Scripture) more stoutly, to the end they might overthrow the doctrine of the grace of God: and that truly, in such sort, that this Epistle hath been for the same cause refused of some, as if it were contrary to sound doctrine: therefore, I for my part, will the rather endeavour, briefly to give some light, to the understanding of the same place, to the end it may plainly appear, that it neither maketh any thing on the behalf of the Cavillers, neither yet containeth any thing differing from the sound and true doctrine of justification by free favour & grace. To the which end (as saith this excellent Interpreter) the Apostles drift is principally to be considered. He had before dealt against those, that would seem to live holily, though in the mean while they were accepters of persons, and he hath pulled away from them their false vizard of holiness. But now he setteth upon another sort of men; that is, upon such, as putting upon the bare knowledge of the doctrine of the Gospel, the title of faith, do so rest in that their devise, as if they were of all other most righteous men: though in the mean season, their whole life aboundeth in much wickedness: so far off are they from the practice of charity. And this to be the Apostles drift, it is so clear that I suppose (saith Beza) the Cavillers themselves will not deny it to be so. Now let us consider, after what manner, such men are to be reasoned against. Paul, specially in his epistles to the Romans, and to the Galatians, is altogether in this, to teach that we are freely justified by faith without works, (or which is all one) by faith in Christ. Wherefore is he so? Surely, because he bickered with them, who either did set their own merits in stead of grace, or else did couple & join them with grace. It was behoveful for him therefore, first of all, to discuss the right way of justification, in so much as they instituted false ways & means in stead of the true. But as touching these, (to wit, with whom the Apostle james hath to deal) like as the controversy with them is altogether contrary; so the matter itself showeth, that he was to take a clean contrary course, in his disputation against them. For they, (that is to say, some among the Romans and Galatians to whom Paul wrote) they sought to establish justification by works: these, (that is, some among them, to whom the Apo: james did wright) they did not only remove justification from works, but also they took away even works themselves. Wherefore, like as against these, free justification by faith, is so defended, that not good works themselves are taken away; but only the power of justifying, is withdrawn from them: so here, who seethe not, that even in a contrary course, works are in such wise to be established; that although the power of justification be not yielded to them, yet that true justification may be discerned by them, as by the effects thereof? I will utter the matter, yet more plainly (saith the Interpreter.) There, (to wit, in Paul's epistles) the question is concerning the cause: but here, (that is, in the epistle of james) it is about the effects. There Paul cometh down from the cause to the effect: here (james) from the effects goeth up to the cause. There the question is how we may be justified: here, how it may be perceived, that we are justified. There, works are excluded from being the cause of justification: here, it is firmly determined, that they are the effects of justification. There, it is denied that the works of those who are to be justified, do go before: here, it is affirmed that they do follow, after that men are already justified. For to what purpose were it, for a man to prove against these, that we are not justified by works, seeing they are so far from ascribing more unto works than is meet, that they do not require them as true testimonies of righteousness? The which things being so: who seethe not how miserably, the Sophistical cavillers are deceived, for want of true light of judgement, in that they go about to accord james with Paul, as if either of them handled one, and the same question, concerning the causes of justification? Hence cometh that their crooked distinction of works moral and ceremonial, as though these only, (to wit, the ceremonial) were excluded by Paul. etc. Hitherto out of Beza his annotations. Thus therefore, having sufficiently (as we trust) for the course of this our exercise, declared the truth of this great and high point of our justification by faith: we might come now to the second point, pertaining to the explication of the former answer, touching the promise of justification and salvation: that is, what the word salvation or to save meaneth: save that to make the matter yet more plain, if it may be, I am to ask you here a question or two more.  
Question. And first, may it not be thought, that the Apostle Paul, in that he opposeth faith to works, maketh the opposition only betwixt the ceremonial works of the law, and the faith of the Gospel, as was said even now: and not betwixt it, and the works of the moral law?  
Answer. No, it may not be thought so. For it is manifest, that the Apostle excludeth the one as well as the other, yea most expressly, the works of the moral law: to the which end he doth allege that text of the law, which doth most properly belong thereunto.  

Explication and proof.  It is true. So we read, Gal: 3.10. For (as the Apostle saith) so many as are of the works of the law, they are under the curse: for it is written: Cursed is every man that continueth not in all things which are written in the book of the law to do them. The which Scripture in Moses, Deut: 27. followeth after an enumeration of the moral, and not ceremonial duties of the law. And touching the ceremonial, there was less need that they should be so expressly mentioned, because they of themselves, do more evidently disclaim justification by the exercise of them: in so much as they do more apparently point unto Christ, and are otherwise a flat handwriting against the users of them, whosoever should seek justification by them: as the Apostle teacheth. Colos: 2.14. For what did circumcision signify, but the corruption of man's nature to be put off, and cast aside, & c? What the legal and ceremonial washings, but that man is stained with the soil and filth of sin? what did the slain sacrifices testify, but that every man hath justly deserved everlasting death and damnation, if God should enter into judgement against them, & c? And therefore, seeing they all contained a manifest confession of sins in the practice of them, there was no such need, that they should be so expressly mentioned, in this question, concerning justification, as the other should: though they as well as these, be altogether excluded in this case. Now therefore, seeing all the works of the holy law of God, as well moral as ceremonial, are dis-abled from justification, by reason of the weakness of them, or rather of man himself, for his not performance of them: Rom: 8.3. Infinitely much rather then, all popish ceremonies, and all their works of blind & superstitious devotion, yea all their best works of alms, must needs be blotted out of this reckoning: in so much as they are for the most part, contrary to the express commandment of God, and they that are commanded, are done of them in a corrupt manner through the proud opinion they have of merit, and to wrong ends, even for the credit and maintenance of a false and Antichristian worship: etc.  
Question. Well, be it so, that we exclude all works ceremonial and moral commanded in the law of God, and much rather all heathenish works, done according to the light of nature, and all popish works wrought of blind devotion, or of proud presumption; yet to the end we may join Paul and james together: may we not think that true Christians after they be endued with faith, are justified, partly by faith in Christ, and partly by their own works, which they do in faith? No, Answer. in no wise. For seeing our best works are unperfect: that faith, which should rest in any part, upon such works, it should stay itself upon a false and deceivable ground, and so should even betray and overthrow itself.  

Explication & proof.  It must needs be so. And in very deed no man can do any good work, in the true faith of Christ, but he must, ipso facto, renounce all opinion of justification thereby, or else it is not done in faith. For so much shall a man deny unto Christ, as he doth attribute unto his own work. Neither will Christ himself be partaker with us, in this work of justification. He will be a whole Saviour, or no Saviour at all unto us. But yet let me ask you another thing. Question Though our works done in faith are unperfect, yet for Christ's sake, God doth accept them, yea he doth crown & reward them: therefore it seemeth, that this cannot hinder, why they should not justify us in some part. For if God do so graciously accept them, who shall except against them? God doth very graciously accept them in deed, Answer. as tokens of true thankfulness, & as holy fruits of obedience, sanctified through faith in Christ, but not to any part of our justification.  
Question. It is true, God will in this matter accept of no obedience that is unperfect. His justice will not endure it. But yet another question. May not the faith of the Gospel, or faith in Christ, comprehend the whole religion & worship, as some contend: and so take in all Christian works, as into one enclosure with faith?  
Answer. In this question of justification, it cannot be so taken; It should be an unjust enclosure, not of the commons from the poor, but of a royal dignity from Christ: as the opposition and thick hedge or wall which God himself hath made betwixt faith and works, in the Epistles of his faithful Apostle Paul, doth manifestly declare.  
Question. It is very true. Now only one thing, and then no more. Is not faith itself whereby we are justified, a work? And why then should we so shun works, as having no place in our justification?  
Answer. Faith, in that it is a work or action, it doth not simply and of itself justify, but only in that it apprehendeth Christ, and embraceth him alone for perfect justification.  

Explication and proof.  So it is indeed. And in no other sense, doth our Sa: Chr: himself say: Ioh: 6.29. This is the work of God (that is a work singularly well pleasing unto him) that ye do believe in him whom he hath sent. For seeing God hath sent Christ, even to this end he should be believed in, it must needs be very acceptable unto him, that we should believe in him. Nevertheless, this we may easily perceive, that it was not the purpose of our Sa: Christ, in those words to determine faith to be properly a work: but answering the jews in their own word, inquiring of works, he draweth them from their own sense, and telleth them, that this is the work of God.   

What salvation is.  
NOw let us proceed. And having showed what justification is: what have you learned that this other word Salvation, Question. or to Save, doth mean?  
Answer. To save is not only by the merit of Christ's death and obedience, to deliver & discharge from all guiltiness & punishment due to sin, in the just displeasure & wrath of God: but also, by the power & efficacy of the same satisfactory death & obedience, to deliver from the power & strength, subtlety & craft, both of sin & Satan; & also of all whatsoever else, would hinder the same our most happy salvation. Yea more than this; to Save, is to reconcile & bring most miserable sinners, into the perfect favour of the most just God; to give them unspeakable peace of conscience; as also wisdom and power to live a Godly and Christian life, in some measure of holiness here; and finally to possess them, with the most blessed inheritance & fruition, of the most glorious & everlasting kingdom of heaven. It is true, 
Explication and proof.  as we may see it warranted unto us: First concerning deliverance from the guiltiness of sin, & also from the punishment thereof: Isai: 53.4.5. Matt: 1.21. Ioh: 1.29. And from the wrath of God. 1. Thes. 1.10. Rom. 8.1. Col. 1.13.14.  

What Faith is.  secondly, from the power and strength of sin: Rom: 6.3.4.5.6. etc. and chap. 8.2. etc. Read also Galat: 1.4. and 1. joh. 5.5.19 and chapped: 3.5.6. And from the craft and subtlety of sin: Ephes: 4.20.21.22. and james. chap: 1.14. with verse. 18. Likewise from the power of the Devil. 1. john. 3.8.9. etc. And ch. 5. 18. Ephes. 6.13. etc. Rom: 16.20. james. 4.7. and 1. Pet: 5.8.9.10. And from his subtlety. 2. Corinth. 2.11. and chapped: 3. etc.  
Thirdly, for reconciliation: read Luke, ch. 2. 14. Coloss. 1.19.20. and 1. john. 2.2. And for holiness of life in the same chap, verses. 3.4. etc. and Colos. 1.21.22. and Luk. 1.74.75. And therewithal, for peace of conscience: Rom. 5.1. and chap: 14.17. Philip: 4.6.7. Heb: 2.14.15.  
Finally, for the inheritance of the kingdom of heaven: read Ephes: 2 1.2.3. etc. And Philip: 3.20.21. Behold therefore, the many and exceeding great benefits contained under this one of salvation: the which is therefore worthily called the great salvation, and the salvation of God, infinitely exceeding all human delivering or saving. Heb. 2.3. Psal. 50.23. and 119.41. Isai. 45.15.16.17.21.22. and cha: 46.13. and 49.6. and 51.5.8. and 59.16.17. and Gen. 49.18. And note here, that these diverse words of deliverance, redemption, reconciliation, and the rest: they do all serve to express, but one and the same salvation, manifoldly distinguished in diverse respects. For as it is truly observed: Christ doth not only save us by the merit of his death, but also by the efficacy and power of his Spirit communicated unto us: yea, and even by the communicating of his person, in that it pleaseth him to dwell in us, & most nearly to unite us to himself. And in these 3. things (saith learned Vrsinus) Totum saluationis beneficium consistit: the whole benefit of salvation doth consist. The which, while we duly consider in the several branches of it: o how ought it to affect us in a longing desire after it! in precious estimation of it! in thankfulness to God our Saviour for it! But on the contrary, the want of the knowledge of it, maketh many to esteem no more of this salvation, then profane Esau did of his birthright. We are therefore to be so much the more careful, lest any of us should fall into the same contempt of it. It is lamentable, to see the rifeness of this profane contempt, and the notorious ignorance that is among those, that go under the name of Christians. For ask them how they look to be justified and saved: they know no other way, but by their good works, and by good prayers, etc. This showeth plainly, that such have not as yet, any thing at all truly learned jesus Christ. They understand nothing in truth, of the spiritual covenant of grace; but altogether they dote after a covenant of works, which indeed is more natural, though now altogether above all power of natural reach, etc. But whatsoever others do, let us in the name of God, according as we are taught out of the word of God, make most precious account of the covenant of grace and salvation, by our Saviour Christ alone, in whom only are opened unto us, and in whom alone are to be found, all the rich treasures of the kingdom of heaven.   

justification and salvation only by Christ.  
Here therefore, before we proceed any further, I would gladly hear of you, what our Saviour Christ hath done for us, thus to justify and save us.  
What have you learned out of the holy Scriptures to answer to this? Question.  
Our Saviour Christ, hath for the procuring and purchasing of our perfect justification and salvation, Answer. perfectly fulfilled the righteousness of the whole law of God for us, in the whole course of his life; and by his death, he hath paid the full redemption, and as it were the Fine and Ransom, or penalty of all our sins: to the end, that both the guiltiness and punishment being laid upon him, they might be removed and taken away from us; 
justification and salvation only by Christ.  and also that his perfect righteousness, and the whole merit and worthiness of his death, might, through the grace of God, be freely imputed and bestowed upon us.  

Explication and proof.  The proofs which may serve for the confirmation of this Answer, have been already set down by us not long since; so that now we need the less to stand to repeat them again. Only let us yet once more, by this occasion, so consider of the true nature of justification, and of the righteousness which is by faith; that, it being well understood of us, yea throughly settled and rooted in our hearts, we may by no subtlety of adversaries, be removed from this most heavenly and comfortable truth; even a chief principle of the Gospel of our Sau: Chr: For what else I pray you (to think uprightly of the matter) may the righteousness and justification of faith in Christ, possibly be; then the apprehension of that whereby Christ hath justified us? And what can this be, beside the holiness of his nature; the righteousness of his life, and the Sacrifice and Redemption of his death? Wherefore as was said before, so we say again, that as we do justly remove justification from our own works, so also do we even from faith itself, so far as it may be esteemed an action or work from us, or rather from the spirit of God, which is given unto us of God: and we wholly ascribe it to our Saviour himself, in respect of that only, which he hath wrought and suffered for us; it being passively as we may say, received & apprehended of us. For faith is but as the hand, or tunnel of our empty souls, to receive the water of life and salvation, which God of his mere grace and mercy poureth into us. For as M. Caluin saith notably well: Fides nihil ad Deum affert: quin potius hominem vacuum & inopem sistit coram Deo, ut Christo eiusque gratia impleatur. Quare passiwm est opus ut ita loquar) cui nulla potest rependi merces. Nec aliam confert homini justitiam, nisi quam a Christo accepit. That is: Faith bringeth nothing to God: but rather presenteth a man altogether empty, and forlorn in his sight, that he may be replenished with Christ & his grace. Wherefore it is a passive work, (if I may so speak) whereunto no reward is due. Neither doth it yield any righteousness to a man, which it hath not received of Christ before. Calu. upon john. 6.29.  
And now further, that our Saviour Christ was necessarily, both to fulfil the righteousness of the law, and also to die for us, to the end we might be perfectly justified by him: it may easily appear, if we do rightly consider, that all of us, who stand in need of justification by him, do not only want righteousness, in that we can neither for the present, nor shall ever be able in this life, to fulfil the righteousness of God's law, our own selves, who fail always even in the best duties that we do: but also that we are infinitely guilty of transgressions & rebellions, concerning the time past, through the patience of God, as the Apostle Paul hath taught us. Yea, and besides all this, we do originally stand wholly corrupt, and guilty of eternal condemnation, before the judgement seat of God; as the same Apostle hath convicted all the world, both young and old: Roma: 3.19.20. and chapped: 5.12. etc. For the least of which our transgressions, we ourselves could never in our own persons, have made any just and sufficient recompense or satisfaction, to the most holy justice of God. I● is necessary therefore, that we do in every respect, rely wholly upon our Saviour Christ alone, and upon the most free grace and mercy of the Lord God our heavenly Father, for our justification and Salvation: seeing it is expressly affirmed as we have often heard and read, and cannot too often hear, read, and consider out of the holy Scriptures, that they are not to be found in any other, but in him alone, as Act. 4.11.12. This is the stone, cast aside of the builders, which is become the head of the corner. Neither is their salvation in any other: for among men there is given no other name under heaven, whereby we must be saved. Our Sa: Christ only, of all men, is perfectly holy and righteous in life. Our Sa: Christ alone, is of all men pure & undefiled by nature. He therefore alone, and no other, could be that meet and worthy sacrifice, even the lamb of God without spot, which God himself hath appointed, to take away the sins of the world, and to bring in everlasting righteousness, as the Prophet Daniel long before the performance of it, did prophesy of him in the 9 chapter of his prophesy.  
And in deed, in somuch as we, in and of ourselves, are altogether corrupt and sinful by nature, yea and do still so remain in a great part, even after the grace of regeneration is begun in us: how may it be thought, in any probability of good reason, that any man's own works should justify himself, and deserve any thing at God's hand, for the merit and worthiness thereof, as our popish false teachers do blasphemously contend? For whether we ●●te up our eyes to God, or cast them down upon ourselves; we shall be easily, yea and that with great force also cast off, from all confidence this way, if so be we will uprightly weigh and consider all things. For first concerning God, he is (as we know) such a one, and so infinitely rich and all-sufficient in himself, that whatsoever is given him, he hath nothing the more. And as the holy prophet saith: Who hath given him, and it shall be recompensed him? As though he should say, that God is beholding to no creature: but he giveth abundantly to all, and yet he hath never the less.  
And secondly as touching ourselves, we want all those conditions, which are necessary to be found in those persons, that should merit or deserve any thing at the hands of God. For first, we are not out of his debt: nay we are most deeply indebted unto him, by thousands of talents, as we read in the Gospel. secondly, we can gratify God with no good thing, which we have not first received of him. And beside, that which we are able to bring, is nothing equal to that reward of everlasting life and salvation, which proud men shame not for their worthiness to challenge at the hands of God. Nay rather, even that little which we bring unto God, and the same also his own gift bestowed on us before; it turneth to our own further benefit, through the exceeding bountifulness of God. And therefore, how much the more God vouchsafeth to accept at the hands of any, their service and duty: by so much the more, they are yet more deeply bound and indebted to him. For it is of mere grace and favour, that he accepteth any duty at all, at any man's hands. To the which end, worthily saith Elihu in the book of job. chap: 35.7. speaking on the lords behalf in this wise: If thou be righteous (saith he) what givest thou unto him? or what receiveth he at thy hand? Thy wickedness may hurt a man as thou art: and thy righteousness may profit the son of man. etc. How then may it be thought, that it is in any man's power to benefit the Lord, and to deserve any thing at his hands, whereby he should be beholding or indebted unto him?  
Blessed be the Lord our God therefore, who hath of his most gracious goodness, enlightened his servants to see and understand, the truth of this most holy and comfortable doctrine of our free justification by faith: and to discern the vanity and wickedness of the false doctrine of man's merit by his own works. To the which end it shall be to our comfort (as I trust) to call to mind some holy testimonies, which the servants of God have given unto it, from time to time. Among whom, that faithful Martyr and minister of the Gospel of Christ M. Patrick Hamelton, 
M. Patrick Hamelt●●, ●n his b●●ke 〈◊〉 stated out of latin m●● English, 〈◊〉 I▪ F●y●h, set down by M. Fo●e. A●t. and Mo●um. pag. ●●● etc.  hath with great sharpness and dexterity of holy understanding expressed it, where he affirmeth and confirmeth from the holy Scriptures, that (to speak exactly) no manner of works do make us either righteous or unrighteous, good or evil: and that they neither save nor condemn the children of God. He expresseth his meaning thus, and it is very true: that until a man be justified by faith, and so be by faith allowed of God, to be a good man; he can not possibly do any good thing acceptable to God: neither can any good deeds make him a good man. For in deed, without faith he can do no good work well. Likewise also (as he saith further) evil works are not the cause that any man is evil, but he himself being evil first, afterward worketh that which is evil. Finally (as he truly saith) works do not save, but faith, whence spring all good works. Neither do evil works simply and in themselves considered) condemn: but rather infidelity which is the root of all evil. For to him that believeth, Christ hath by his passion, obtained forgiveness of all sins etc. Read also the answer of john Lambert another faithful Martyr to the 31. Article objected against him: Good works (saith he) make not a man just, but a man once justified, doth then good works. And so hath Augustine said of more ancient time, that good works do not go before, in him that is to be justified, but follow after his justification. He disputeth also that only infidelity is Peccatum damnans: the sin that doth utterly cast men away. Whereas faith is a general medicine that healeth all sin which the child of God may fall into.  
These Christian paradoxes, or strange sentences (as they may seem to be) they are no other, than our Saviour Christ himself hath taught: and namely by the similitude of a tree. Mat. ch. 12, 33, 34, 35. Either make the tree good and the fruit good: or else make the tree evil and the fruit thereof evil: for the tree is known by his fruit. O generation of vipers (saith our Sa: Christ to the proud pharisees that justified themselves, & made a great outward show of holiness) how can ye speak good things when ye are evil? For of the abundance of the heart, the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things. Now it is faith only which maketh a man like the good tree, and infidelity which maketh a man like the evil tree, etc. Wherefore well saith an other learned man, 
Beza in his Annotations upon the 2. Chap. of james.  Who would ever have thought that men could have been so untoward, as to say, that good fruit doth make the tree good: to the end they might bring in the justification of man's own works: and not rather to confess that the tree must first be good before it can bring forth good fruit? For this verily (as he truly saith) is no less absurd & foolish, then if a man should be of this mind to think that the cause should come of the effect. And thus, insomuch as we must be justified by faith in Christ, before we can do any good work: it followeth that neither any works before, nor any good works after, can justify us in the sight of God. For we are herein, altogether prevented by our Saviour Christ: who alone is our perfect righteousness before God, as hath been sufficiently declared. Wherein it may justly be delightful to every true believer, to see man's works defeated and abased, that the works of our Saviour Christ only, may be perfectly advanced and established.  
WHerefore, that we may now at the last, conclude this point of justification by faith in Christ, and also of salvation the blessed consequent thereof: let us firmly assure ourselves against all adversaries of the grace of God, that they contending for a meritorious righteousness really infused and inherent in themselves, and concurring with their faith; (the which also with them, is no better than a moral virtue assenting generally to the truth of the Gospel, without any particular assurance that the righteousness and salvation of Christ is certainly theirs) let us I say, assure ourselves, from the former testimonies & reasons out of the holy Scriptures; that they are herein altogether most grossly deceived, in that they have not learned (or rather, if we speak of those that profess learning among them) that they have hardened their hearts against the evident instructions of the word of God, which (as we have seen) both plainly and plentifully distinguisheth betwixt the righteousness of works, and that which is by faith, yea in this doctrine of justification, do oppose works to faith as perfect contraries: the one being of the just God, the other of sinful man: that according to nature, this of grace infinitely above all natural reason or power and reach: that of man's proud challenge, this of Gods most free gift, only proper to those whom God maketh new creatures to himself, by regeneration in Christ; even such, to whom only, he giveth this special grace, that in the denial of themselves, they humble themselves in themselves, and rejoice only in that righteousness which God hath brought to light & exhibited in our S: C. Let us therefore be specially well advised, & take heed that we never abolish true humility out of our hearts, by misunderstanding the rejoicing of the Gospel, as they do, whosoever stand conceited in the merit & worthiness of their own works. For doubtless, the magnifying of man's own works, ariseth from that proud and arrogant opinion, which men have first conceived, concerning the worthiness of themselves and their own persons, how unworthy soever in truth they be. And whereas they would seem, to borrow the merit of their own works, from the merit of Christ: this being altogether without warrant from Christ, it is to be accounted no better than a cunning shift, even a mere devise and vizard, to cover and shadow their pride withal. For if they meant in good sooth, to magnify Christ's merit and worthiness, they would (according to the doctrine of Christ) rest wholly and solely in the same, as being most perfect and entire in itself. Out of all question, whatsoever is more than this, it is of wicked and devilish pride, how goodly a gloss soever any shall put upon it. It is but poison in a glittering cup. Let it for ever suffice, that our Saviour Christ hath by his own hand, pulled off the counterfeit vizard thereof: as was alleged before. Luk. 18. vers. 9 etc. where the proud Pharisee (as we have seen) is rejected of God, for trusting in his own righteousness, though he pretended to be thankful to God, for those his imagined virtues, whereof he boasted himself: but the poor sorrowful & sinful Publican is justified before God. Let popish justiciaries therefore, following their elder brethren the pharisees, boast and glory in their own works as they lust: we for our parts, will by the grace of God, humble ourselves with all the faithful servants of God, in the sight of our sins & unworthiness; and rejoice only in the Lord, and in the multitude of his free grace & mercy, only in and by our Lord jesus Christ, according to the tenure of his own most holy word & promise, Isai: 45.25. The whole seed of Israel shall be justified, and glory in the Lord. According also to that, 1. Cor. 1.30.31. and Ephe. 2.9. as was alleged heretofore.   

What Repentance is.  
NOw let us go forward.  
You have already answered to two of the things last propounded; to wit, what is meant by the word to justify, and also what this other word, to Save, doth signify.  
The third thing yet remaineth; that is, what Repentance is. The which, though it was touched in our entrance into the doctrine of the Law; yet because the Law (to take it in the more strict signification) doth not teach Repentance, in so much as it offereth no grace or mercy to the transgressor: therefore we will resume it, & handle it more purposedly, here in the doctrine of the Gospel. For the Gospel only, and not the Law, as it is a member divident from it; giveth hope and comfort of forgiveness to the poor sinner, through the righteousness & obedience of Christ: how unworthy soever he be in himself, of any mercy, yea though he be most worthy of all plague and punishment, from the just deserved wrath of God. The doctrine therefore of Repentance, and of remission of sins, is properly belonging to the Gospel: yea and all allowance of repentance to the sinner (as it were a board to relieve his poor Seabeaten soul, against the most dangerous ship-wreck that may be) it is a special gratuity belonging to the Gospel.  
It is true in deed, that Moses, and the rest of the Prophets, do every where move to repentance, and also give comfortable hope of mercy to the repentant, and to that end allege the promises of God. But all this they do, having a respect to the covenant of God in Christ, according to his Gospel: and not by virtue of any naked promise of the Law, as we now speak of it.  
Wherefore seeing (as was said) we have only touched the doctrine of Repentance, in our entrance to the former doctrine of the law, so far only, as it might give some light of interpretation thereunto: let us now in the doctrine of the Gospel, as in the more proper & due place, 
What Repentance is.  inquire more fully into it: acknowledging nevertheless, that although the law strictly taken, doth not teach repentance, or encourage the sinner to repent, but only leaveth him convicted in his former sin, and present corruption: yet according to the direction of the Gospel, it is a perfect rule to teach us what our sins be, whereof we are to repent, and also, which be the duties of holiness and righteousness, wherein we are to walk and please God. For both the Gospel, & also the law forbidden the same false worship, the same profaneness, the same blasphemy etc. Likewise, the same disobedience to parents, the same cruelty, the same filthiness of fornication etc. And on the contrary, they teach one, and the same true spiritual worship of God, and the same duties of love, belonging from man to man: as it is evident Mat. ch. 5. and ch, 15, 4. etc. & ch. 22, 37, 38, 39, 40. Rom. 13, 8, 9, 10. Ephes. 6, 1, etc. 1. Tim. 1, 5. Yea, & the law, in the most strict acceptation of it, howsoever, it doth not teach or encourage the sinner to repentance, (as the immediate and proper cause thereof) yet it is no weak or small occasion or means, as well for the furthering of it, as for preparing the heart of the sinner unto it.  
Question. Now therefore, I ask here in this place, what repentance is, according to the doctrine of the Gospel?  
Answer. Repentance, a fruit all ways attending upon true iustfying faith (to speak of it in the most general signification) it comprehendeth all particular graces of our spiritual regeneration and new birth (faith only excepted) whereby the erroneous mind and understanding, as also the vain and wicked memory, together with the corrupt and sinful will and affections of the children of God, are inwardly more and more altered and changed, from that which they are by natural birth; and made more and more conformable to the spiritual image and likeness of GOD: Whereby also, the words, and outward actions of their life and conversation, are likewise more and more altered & changed, from the fashion & course of this wicked world, unto the fruits of true righteousness, and holiness, in obedience to the most holy will and word of God.  

Explication and proof.  That this is the nature of repentance, and that in the general signification of it, it carrieth so large a compass, as hath been described: we may understand, first by the divers and sundry words, whereby it is noted in the holy Scriptures, both of the old and also of the new Testament: and then, by the doctrine itself, which doth more jointly open and declare, the full sense and meaning of all the same words.  
The Hebrew words, whereby repentance is signified in the old Testament, are these: first Chacam, which signifieth to be wise; as Deut. 32, 28, 29 They are a nation (saith Moses) void of counsel, neither is there any understanding in them. Oh that they were wise etc. Likewise Pro. 23, 19 O thou my son (saith wise king Solomon) hear and be wise, and guide thine heart in the way. And in the same sense, though the holy Prophet do use an other word Sacal, not that Sacal whose first letter is Samech, which signifieth to be foolish: but that which beginneth with the letter Shin, and signifieth provident and prudent wariness or circumspection in a man's affairs and dealing. Be wise now ye kings (Haschiln saith the Prophet David) be ye learned (that is, receive ye instruction, to wit from the holy word of God and the faithful ministery and preaching thereof) o ye judges of the earth & c? In this respect also, repentance is noted by this other phrase of speech, to return to a man's heart; that is, to grow more wise and better advised, than he was before: as Deut. Chap. 30.1. and 1. Kings 8.47. If they turn again to their heart etc. Likewise, when the LORD would note the turning of the hearts of the Gentiles unto him by true repentance, he expresseth it by that abundance of knowledge, which he intended to power down upon them: Isay. 11.9. jeremy 31, 34. According to that also. Prou. 9.12. If thou be wise, thou shalt be wise for thyself: and if thou be a scorner, thou alone shalt suffer. And Psal. 90, 12, Teach us (saith Moses) so to number our days that we may apply our hearts unto wisdom.  
Thus, repentance (to begin withal) is signified synecdochically, (the part put for the whole, by attaining to true wisdom and understanding, from the advise and direction, of the holy word of GOD. And that, in very good consideration, seeing, if there be true wisdom in the mind, the will and affection will be the better ordered and guided, and consequently also, both the tongue, the hand, and the foot: and likewise, the memory will store itself with good and holy things for meditation, etc.  
And that it is the meaning of God in the holy Scriptures of the old Testament, to note repentance by wisdom and understanding: it may be discerned, from that which is contrariwise set down concerning folly. For usually in the same Scriptures, men yet lying in their sins, without all care or regard to repent, they are called fools, even such as want all holy judgement and good discretion, who call light darkness, and darkness light, good evil, and evil good: as we read Isay Ch. 1, 3. & Ch. 5.20, 21, & ch. 42.16, 17. & so forth to the end of the Chapter. And jer. 4.22. My people (saith the Lord) is foolish, they have not known me: they are foolish children, and have no understanding: they are wise to do evil, but to do well they have no knowledge. And Prou. 27.22. King Solomon speaking of the obstinate and impenitent sinner: Though (saith he) thou shouldest bray a fool in a mortar etc. yet will not his foolishness departed from him.  
The ground of this wicked folly, is selfe-conceitednes in a man's own carnal and corrupt wisdom: and therefore is the wicked man, noted to be such a one as walketh after his own imaginations. As Gen. 6.5. and Prou. 6.14. The wicked man imagineth evil at all times. And therefore verse 18. God is said to abhor such. And Chap. 12.2. He will condemn the man of wicked imaginations. Read also. jer. 18. verses 12.13. etc. And verily there is very great reason, why the Lord should deal thus severely against the man of wicked imaginations; because, according as the imagination is conceited, both will, and word, and deed itself, are carried all headlong, as it were upon swift running wheels, to work all mischief. Wherefore, we may truly say, that God in his holy justice punisheth no sin more grievously, nor more often and manifoldly, than he doth that proud conceit, which every man hath of himself, and his own ways. For by reason hereof, or rather for want of sound reason, they do not only magnify their own imagined, and counterfeit virtues, obtruding them to God as it were for good and currant coin: but also in a presumption thereof, they do easily dispense with themselves, touching those sins, whereof their own conscience convicteth them: as if they were few and small in comparison of their virtues, and therefore that God should easily bear with them, etc. The which wicked and devilish presumption, it cannot be, but GOD must most justly abhor, and severely plague and punish them for. Wherefore, as the Prophet Isaiah exhorteth, so let all such as mind the way to true wisdom, forsake their own ways and imaginations, and return unto the Lord, and he will have mercy upon them; and to our God, for he is very ready to forgive. Chap. 55.7.  
Moreover, in a like contrary respect (as touching this word Wisdom) Sin is called by the name of Error; to wit, such error as cometh of ignorance, or want of true understanding and wisdom: as Psal. 19.12. Who can understand his errors, or faults? to wit, such as he committeth ignorantly, or unadvisedly, etc. Whereupon, well saith a learned Interpreter: Humanum est errare & ignorare errorem suum. It is a thing very usual with men to err, and yet to be ignorant of their error. And therefore, great need have we all, to pray to GOD with the holy Prophet, as we read, Psal. 119.10. With my whole heart have I sought thee, let me not err (or wander) from thy Commandments. And as the Prophet Moses teacheth us to pray. Psal. 90.8. as was alleged before. Hitherto of the first word Chacam, which (as was said) signifieth to be wise, from whence true Repentance is noted.  
Secondly, the same repentance, is noted by the word (Nacham); which is a word belonging to affection, and signifieth properly, the alteration and change thereof, by sorrow for some thing rashly committed, after that a man hath better bethought, and advised himself: as may appear by that reprehension of the Prophet jere. Chap. 8.6. No man (saith he) repent him of his wickedness, saying. What have I done? Where, the word which the Prophet useth, is (Nicham). But as it followeth: Every one (saith he) turned to their race, as the horse rusheth to the battle. The want of this change of affection, upon better advise from the word of God, maketh way to hardness of heart, and utter impenitency, if it be not maturely prevented: as the same Prophet giveth to understand, both here, and elsewhere: as chap. 3, 17. and Zech. 7.11.12. and Ezek. 36.26. The which if it once take place, it is vehemently accursed and condemned by the Lord. Deut 29. verses 18.19.20.21.  
The third Hebrew word, whereby Repentance is noted, is (Shobh) which is as much to say, as to return. And it may well note these three things unto us. Fi●st, a ceasing of the former evil course of life. secondly, a turning or alienating of a man's heart from sin. Thirdly a returning to God with ca●e of leading a godly life. For it is a metaphor or borrowed speech, taken fr●m a man's bodily going, and namely, from that his going, whereby he carrieth himself, more & more out of the right way, until he returneth quite back again. So it is with the wicked souls of men. For all of us, having naturally perverse and crooked minds, we are of ourselves bend to practise perverse and crooked things, walking as it were, in crooked & wrong ways. So that until we mend our lives, it may truly be said of us, that we walk altogether from God, as if we turned our backs, and not our faces toward him: according to the complaint of the Lord by the Prophet jer. ch. 2.27. And herein, there is no ceasing, but a continual proceeding, & increasing in manifold rebellion against God, so long as we are left unto ourselves: as we read in the same prophesy of jer. ch. 3.5. Thou dost evil even more and more. And ch 8.4.5. whereupon it is, that the exhortation to repentance is often renewed to the people of God, under this word of returning: as in the same Prophet. Chap. 3. verses. 1.7.12.14.22. & ch. 36.7. Likewise Ezek. ch. 18. & ch. 33. by an often repetition. And Hos. 14. v. 2.5. In this respect also, and to the same end, the people of God, are often exhorted, to seek the Lord: as Isay 55.6.7. Likewise Amos. ch. 5. v, 4.5.6. Thus saith the Lord to the house of Israel, seek ye me, and ye shall live. But seek not Bethel. etc. And again, v. 14. seek good & not evil, that ye may live: and the Lord God of Hosts shall be with you etc. Yea, for more plainness and evidence of speech, we are exhorted to seek his face. Ps. 27.8 Hence also, is that often metaphor in the holy Scriptures, that the laws & commandments of God, are called the ways of God: and that the licentious courses, which wicked men do rush into, and whereby they wander, & go astray from the Lord, are called their own ways. Isay. 35.6. & ch. 63.17. Thus therefore, by this word (Shobh) which signifieth to return, or to change a man's outward course or trade of life; the change of the mind, and inward returning of the heart to God, is also understood.  
Neither is it to be forgotten here, that a wicked and unrepentant course of life, is noted also, by a forgetfulness of God: as Deut: 32.18. Psal: 9.17. and Psal: 50.22. and Ier: chapped: 2.32. and chap: 3.21. Read also Amos. ch. 6.10. Sed consule Trem: & jun: interpret: As on the contrary, a holy remembrance of God, noteth care of Repentance, according to that: Lament: Ier: 3.20. My soul hath them (that is, my afflictions) in remembrance, and it is humbled in me. Read also, Isai: 46.8.9.10. Remember this (saith the Lord, by his holy Prophet) and be ye ashamed: bring it again to mind, o ye transgressors. Remember the former things of old, etc.  
Hitherto of the words of the old Testament, from the which, Repentance is signified.  
NOw to these Hebrew words of the old Testament: there be Greek words, answering in the new: the which we shall not without some good use, (as we hope) make like rehearsal of.  
And first, that which answereth to (Chacam) is Metanoeo, which signifieth upon good consideration to change a man's mind, as the latin word resipisco, whereby it is well translated, giveth to understand: the which, according to the nature of verbs inchoative or inceptive, (as grammarians call them) signifieth (as the learned know) to begin to wax wise: to wit, after some folly committed before. For according to the true verdict of the holy Scriptures, the mind of man, is of itself vain, erroneous, and full of folly, for want of the true knowledge and fear of GOD. There is no foreknowledge in us to understand what is good and godly, until God himself do reveal the same: and therefore we have need of a better afterwit, than our fore-wit was, as the common proverb goeth. The wisdom of the flesh (saith the Apostle Paul) is band. Ye were once darkness etc. Yea it is enmity to God: Eph. 5, 8. Rom. 8, 7. And set on evil works. Colos. 1, 21.  
In which respect, wicked and unbelieving men, are in the new Testament as well as in the old, called by the name of fools: as Rom. 1.21, 22. Because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was full of darkness. When they professed themselves to be wise, they became fools. And 1. Cor. 1.20. God hath made (that is, he hath evicted) the wisdom of the world to be foolishness. And Chap. 3, 18. Let no man deceive himself. If any man among you seem to be wise in this world, let him be a fool, that he may be wise. For the wisdom of this world, is foolishness with God, etc. And Chap. 15, 36. O fool, that which thou sowest is not quickened before it die. And Gala. 3, 1. O ye foolish Galatians (o Anoetoi) who hath bewitched you that ye should not obey the truth? And Chap. 6, 3, 4. If any man seem to himself that he is somewhat, he being indeed nothing, he deceiveth himself in his imagination. But let every man prove his own work, etc.  
Hence it is, that the exhortation to Repentance, runneth so often upon this word, Metanoeite: as Matth. Chap. 3, 2. and Chap. 4, 17. Act. 2, 38, and Chap. 8 12. Where the Apostle Peter, mightily reproving Simon the Magician: Repent (saith he) of this thy wickedness, and pray thou God that the thought of thy heart may be forgiven thee. The wicked thought of Simon, is called Epinoia: the godly change of mind, which Peter exhorteth him unto, is called Metanoia.  
The same word is likewise used revel. 3.19. Be zealous and amend. And all very aptly, according to that which was observed, concerning the Hebrew word, whereunto this answereth, For the change of the affection, and even of the actions of the whole life, dependeth upon the change and reformation of the mind of man, according to the mind and will of God, made in his holy word: as 2. Tim, 2, 25. Where the Apostle Paul giveth us to understand, that repentance, which is the gift of God, must be according to the knowledge of the truth. And Ephes, 4, 23. Be ye renewed in the spirit of your mind. And chap. 5, 15. Not as fools, but as wise men etc. According also to that, Luk, 1, 17. Where repentance is described to be a conversion of the heart unto God, according to the wisdom of just men: that is to say, of such as God himself hath made wise by his holy spirit. Likewise, according to that in the same Evangelist. Chap. 15, verse 17. Where our Saviour Christ saith of the Prodigal and unthrifty son repenting, that he came to himself: that is to say, that he now be thought himself of a more wise course, than he had taken before. Thus to be wise unto salvation, is to be in the state of true faith and repentance. 2, Tim. 3.15. Hitherto of the first Greek word Metanoeo, answering to the first of the Hebrew words, Chacam.  
Secondly, we have the Greek word Metamelomai, which answereth to the Hebrew Nacham, and signifieth the change of a man's care: to the bettering of his affection; as the other word Metanoeo, signified the correcting or bettering of the judgement, and discretion of the mind and understanding.  
That this is so, it may be perceived by that which we read, Matth: chap: 21.29. He (saith our Saviour Christ) that said at the first to his Father, I will not work in the vineyard, yet afterward repent himself and went. But on the contrary, as it followeth in the same chapter, verse. 32: The pharisees (as saith our Saviour Christ) were not moved to repentance; that is, they remained still careless of their duty, yea they hardened their hearts with an obstinate rebellion. For hardness of heart groweth fast upon security, or a continued neglect of good duty; and is altogether contrary to this Metamelomai, which we now speak of. Yea, it perverteth the understanding also, and therefore they are both joined together. Rom: chapped: 2.5. Read also chapped: 11.25. and 2. Cor: 3.14. and 1. Tim. 4.2. In the which places, hardness of heart, is noted as an evil fruit, following upon secure and careless neglect of duty. Moreover, 2. Cor: 7.10. Where the Apostle teacheth, that repentance to salvation, the which godly sorrow causeth, is not to be repent off: he useth the word Ametameleton, and so giveth to understand, that no after-sorrowe blongeth to this, that a man hath repent to salvation. Only want of repentance, is, as we may say, metameleton; that is, a matter justly to be sorrowed for, and to be repent off, etc. And thus we may perceive, how the word Metamelomai, respecteth the change of the affection, as the former word Metanoeo, doth more properly belong to the change of the mind.  
Thirdly, to the Hebrew word Shobh, the which (as hath been declared) noteth a reformation of the disordered actions of life and conversation; the Greek word Epistrepho answereth, both in signification and use, as may be observed in the new Testament, and namely, Mark: 4.12. Luk: 1.16. john. 12.14. and Act: 28.27. Read also, Act: 9.35. All that dwelled at Lidda and Saron (saith the Evangelist Luke) turned to the Lord. And chapped: 11.21. A great number believed and turned to the Lord. Likewise, chap: 14. verse 15. The Apostles Barnabas and Paul, preached unto the people of Lystra, that they should turn from vain Idols to the living God, etc.  
The same Apostles do make report of the conversion: that is, of the repentance of the Gentiles. And verse. 19 My sentence is (saith the Apostle james) that we trouble not them of the Gentiles, that are turned to the Lord. And the Epist: of james, chapped: 5.19.20. Unto this conversion or turning to the Lord, erring or going astray, is opposed. And 1. Pet: 2.25. Ye were as sheep going astray: but now ye are returned unto the Shepherd and Bishop of your souls: that is, to our Lord jesus Christ, and to the obedience of his Gospel, etc. Read also, 1. Thessalon: 1.9. and 2. Corinth: 3.16.  
Finally, how repentance, or at the least, a singular means or introduction to the renewing of it, is noted by the word of remembrance, or bethinking ourselves of our former evil ways. Read Reuelat: 2.5. Remember from whence thou art fallen, and repent, and do the first works. etc. And chapped: 3.3. Remember how thou hast received, and heard, and see thou hold fast, and repent. Neither is it without great cause, that this remembering of ourselves, should be required to repentance: because we are naturally forgetful of our duties, and of all good things. Yea, we are naturally so possessed with the thoughts, and remembrance of vain and wicked things, that there is no room for any good thought or meditation. And so it cometh to pass, that the heart is set altogether upon evil, which only is present and ready, both to eye, and to ear, to hand and foot and all: until it shall please God to give us grace, better to remember, and bethink ourselves.  
And thus we may perceive, how the nature of Repentance, is opened unto us, even from a distinction of those sundry names or words, whereby it hath pleased the holy Ghost, to express the same unto us in the holy Scriptures, both of the old and also of the new Testament.  
Concerning the which distinction of the words, this yet we must nevertheless understand, as touching the matter itself, that it must be entirely and wholly conceived of us, though one of the words only, be any where mentioned instead of the rest. And so doth our English translation, oftentimes by good interpretation, exhort generally to amendment of life, even from the first of the Greek words above rehearsed, though it do properly signify the change of the mind only. Yea, and for the same cause also, the same words, are for the more full declaration of the nature of repentance, not seldom combined and linked together, in the holy Scriptures themselves; chiefly the first, and the third of them, & the same also, sometime with an addition of some other words, for more evidence sake: as Deut: 30.1.2. If thou shalt turn into thine heart, etc. and return unto the Lord thy God, and obey his voice in all that I command thee this day: thou and thy children, with all thine heart, and with all thy soul. Then the Lord thy God will cause thy Captives to return, and have compassion upon thee, etc. And 1. King: 8.47.48. If they turn again unto their heart, &c: and turn again to the Lord, with all their heart, and with all their soul, confessing their sins, etc. The like is in many other places of the old Testament: And in the new Testament likewise: as for example, Matth: 3.8. and Luk: 3.8. and Act: 26.18. where the Apost: Paul saith, that our Saviour Christ sent him to preach to the Gentiles, that their eyes might be opened, and so might turn from darkness to light, and from the power of Satan to God. And verse 20. he professeth accordingly, that he preached both to jews and Gentiles, that they should repent, and turn to GOD, and do works worthy amendment of life; that is to say, such as might outwardly argue and declare, the inward truth of the change of the heart and mind. Read also Act: 3.19. Amend your lives, and turn, that your sins may be put away. etc.  
But enough concerning the words, whereby the holy Scriptures of God, do note out and signify repentance: even such, as our own English words do answer unto, when we say of any, that he is repentant, penitent, converted, amended, etc.  
NOw let us furthermore, even as briefly as we can, lay forth the nature of repentance, from that description, which hath been set down of it, according to the doctrine of the holy Scriptures. Wherein, we may well be so much the more brief, because it hath been in a great part cleared already, even by the opening of the words, werby it is usually pointed out unto us.  
First therefore, concerning that which was answered in the beginning: namely, that repentance in the general signification of it, comprehendeth all graces of spiritual regeneration and new birth, faith only excepted: it may hence appear, that the whole work of God's grace, which he worketh in his children, is comprehended under these two heads, Repent and believe the Gospel. For this is a brief sum of the whole doctrine of the Gospel. Mark: ch. 1.15. And so doth the Apostle Paul abridge his whole doctrine, saying, that he witnessed both to jews and Grecians, repentance toward God, and faith toward our Lord jesus Christ: Act: 20.21. and 2 Tim. 1.13. Keep the true pattern of wholesome words, which thou hast heard of me in faith and love which is in Christ jesus. Where, love is Synecdochicallie, put for whole Repentance, because it is a principal grace, and as we may say, a radical or fundamental part thereof. And Heb: 6.1. Not ●aying again, the foundation of repentance from dead works, and of Faith toward God. Nevertheless, we grant herewithal, that repentance and conversion to God, may be construed in so large a sense, that it shall comprehend faith also, as a part of it. But we speak here, of the more proper, and exact limits and bownds of them: like as faith also, and knowledge are to be distinguished; though sometimes the one is put for the other, according to that of our Saviour Christ: john: 17. This is eternal life, to know thee. etc. And Esay. 53. By his knowledge, my righteous servant shall justify many, etc.  
secondly, from the former proof, it is evident, that Repentance doth always accompany true justifying faith. But that repentance, should be a fruit of faith; and that faith, in a certain order, is to have his place assigned before it (howsoever in time they go together, as touching the inward change of the heart and mind) it is not from the former testimonies, to be so easily discerned, in so much as Repentance, in course and order of Doctrine, is placed before it: the reason whereof hath been observed heretofore. We are therefore, for this point, to look to some other places of holy Scripture, whence it may be cleared. And namely, to the 9 verse of the 15. chap: of the Acts, where we read it plainly expressed, that God doth by faith purify the heart. And chap: 26.18. We are sanctified by faith in Christ. And Galat: 5.6. Faith worketh by love. And 1. john 3.3. He that hath hope in God purgeth himself. This hope is the next and immediate supporter of faith. And verily, if there were not hope of mercy, through faith in God the Father, that it is his good pleasure to forgive sins, and to receive sinners to favour, for his Son jesus Christ's sake: who would, yea rather, who could have power & comfort, to repent them of their sins? and to turn to God with their whole hearts and minds? etc. And yet again, so do we affirm faith to go in order before repentance (speaking generally) that, though the knowledge of the Gospel, is one particular grace of repentance, yet it is nevertheless the forerunner of faith: like as faith taking his original from the knowledge of God in Christ, passeth into the heart, and taking up seat & residence there, doth more & more purify both mind and heart, yea tongue & hand, and foot, and life and all. For (as the Apostle Paul teacheth us) With the heart man believeth unto righteousness. Rom: ch. 10. verse 10. And all true wisdom is every where in the holy Scriptures called, the wisdom of the heart, even of that heart, which is sanctified by faith, the which faith (as was said even now) hath his seat, and as it were his fining & refining shop or furnace there. Read Pro: 2.10. & 8.5. & ch. 14.33. & 16.21. & ch. 22.17.18.19. & ch. 23.12.15.19.26. and Dan: 10.12. Finally, Prou: 17. v. 16. Wherefore (saith the most wise king) is there a price in the hand of a fool to get wisdom, and he hath no heart? As though he should say, All means are in vain to him that wanteth a hearty affection, towards that which is to be sought after, etc. Surely, no grace is any grace of sanctification, until it descend to the heart, and there be allowed, and sealed, as it were for lawful and currant, by the stamp of faith.  
Now thirdly, that repentance noteth the changing & altering of the mind, memory, will, & affection, from that which they are by natural birth (even erroneous, vain, corrupt, & every way altogether sinful) to the renewed image and likeness of God, in inward purity, soundness & integrity, with daily increase of holy wisdom & understanding, &c: it may be proved from that which we read, Ephes: 4.17.18.19.20.21.22.23.24. & Col: 3.10. & 2. cor. 3.18. And whereas two things are requisite to this spiritual change: first a dying to sin, & secondly, a quickening or rising up to newness of life: we have both of them from our Saviour Christ, by the hand of faith: the first, from the grace and power of his death, the other from the virtue of his resurrection: as the Apo: Paul doth most notably declare in the 6. chap: of the epist: to the Rom. From the beginning whereof, he entereth to treat of our sanctification by the Spirit of Christ, as a fruit of that our justification by faith in Christ, which he handled before.  
Finally, that repentance comprehendeth the altering and changing of the outward speeches and actions of life, answerable to the inward changing of the mind, and affections of the heart, from the common course of the children of this wicked world: Read Rom: chapped: 12.1.2. And 1. Corin: 6.20. james 4 4. and 1. john. 2.15.16.17. & 1. Thessalon: 5.3. where the holy Apostle prayeth for the sanctification of the body, together with the soul, & the Spirit of the children of God. 
The Practice of Repentance.  Read also Act: 8.22. 2. Cor: 12.21. Revel: 2.21.22. Luk: 3.9.10. and Matth: 21.32. In the which places, the doctrine of repentance is extended, to the reformation of the outward works of the flesh, and to the contrary practice of good outward duties. And so, Repentance, (which is principally inward) breaketh forth in the outward fruits thereof, that it becometh a visible thing, to the view of all men, according to the speech of our Saviour Christ, touching Repentance in sackcloth and ashes. Matth: 11.21.   

The Practice of Repentance.  
THis therefore, to speak generally, is the nature of true Christian Repentance, according to the former description of it. The which, because it may be made the more clear and familiar unto us, from the practice of the people of God, in whom God hath wrought this excellent work of his holy Spirit: let us now proceed, to take a view thereof, that so we may the better inform ourselves, how we are to begin, and proceed in a right course, after the examples of those, who by the grace of God, have gone before us therein.  
T●e practice, is answerable to the doctrine. Yet so, as it is not always after one usual course, but sometimes more special upon more special occasions: namely in respect of some more grievous and predominant sin, at the first conversion, whether of one, or of many: and by reason of some particular relapse of such as have formerly repent them. For in such cases, the inferior & helping causes, or as one would say, (the common affections of repentance,) whether going before as preparatives, or following after, and accompanying the several parts thereof, either touching mortification of sin, or quickening to newness of life: they ought to be so much the more vehement and intentive.  
The profession also of repentance, is either more public, or more private. Ordinary by means of God's word and Gospel preached, and the execution of the prescribed censures and discipline of the Church of God: or extraordinary, as it pleaseth God to work, either by the same means, or any other way, in a more than ordinary course.  
Examples hereof we have in the holy Scriptures, both of the old, and of the new Testament.  
Of the more public and extraordinary practice and profession of repentance by many, we read Exod. 32, verse, 19, etc. to the end of the Chap. And Chap. 33, 5, 6. Where we read that Moses and the Levites, did by the sword take vengeance of the chief of them, that were most forward in the sin of making and worshipping the Idoll-calfe. And that Moses prayed to God for the people. And that all the people humbled and abased themselves in the sight of God. A declaration whereof, was their sorrowing and laying aside of their costly raiment: they thereby acknowledging themselves unworthy of the common mercies of God, and much more unworthy to be accepted for a peculiar and holy people unto him. And judges. Chap. 2, 4, 5. At the fearful threatening of God, that (because of the great sin of his people in sparing the heathen Idolaters) he would not cast them out before them; but that they should remain among them, as thorns in their sides, etc. They mourned and wept so abundantly, that the place where they did so, doth bear the name of weeping. And 1. Sam: 7.6. The people of Israel, in their fast, did as it were pour out rivers of tears in great abundance before the Lord, confessing the heinousness of their sin, in joining Idole-seruice with the worship of God. Unto the which lamentation, it seemeth that the Prophet jeremiah alluded chap: 9.1. wishing that his head were full of water, and his eyes a fountain of tears, etc. According also as Ps. 119. verse. 136. the Prophet saith there: Mine eyes gush out with rivers of water, because they keep not thy law: so exceeding was the lamentation of that people, in that place of Samuel. And in the book of Ezra, chap. 9 Ezra, that holy Scribe of God, by reason that the holy seed of God's peculiar people, was mixed with the people of the profane and Idolatrous nations: he rend his clothes, and plucked off the hair of his head and beard, as one astonished to think of the grievousness of the sin. And afterward recovering himself from his exceeding great heaviness, he fell down upon his knees, and prayed God most instantly, to pardon the sin of his people. Then, as it followeth, ch. 10.1. while Ezra thus prayed, and confessed himself, weeping and falling down before the house of God; there assembled to him, of Israel, a very great congregation of men and women, and children: for as the text saith, the people wept with a great lamentation, etc. We read likewise in the book of Ester, chap. 4. 1. 2. 3. 13. 14. 15. 16. that Mordecai cried with a great cry and b●●●. And further, that there was great sorrow among the jews, with fasting, and weeping, and mourning, and that they lay in sackcloth and ashes. Yea, that they fasted three days and three nights: and that Queen Ester, and her honourable maids about her, did so likewise. In the which long continued fast, there is no doubt, but that they earnestly bewailed their sins, and craved forgiveness of them, that so the exceeding great d●nger they were in, might be removed. And jonah, ch. 3. The Ninevites (though a heathenish people) yet at the sudden and extraordinary warning of God, by the preaching of the Prophet; they repent with very earnest repentance, they, and their King, even in sackcloth and ashes. And as the text reporteth; they cried mightily to God, to wit, for forgiveness, and turned from their evil ways, etc. Such are the examples of the old Testament.  
We have likewise, examples of extraordinary and public profession, and practice of Repentance, in the n●w Testament. And namely, M●t●h. Chapt. 3. Verse. 6. Many were baptised of john the Baptist, confessing their sins. And Act. 2.37.38. at one Sermon, three thousand souls were converted, acknowledging their sins, and desiring to be instructed in the truth of God. And cha. 19 verses 18.19.20. Many that believed, came and confessed, and showed their works. Many also of them that used curious arts, brought their books, and burned them before all men, and they counted the price of them, and found it fifty thousand pieces of silver. So the word of God grew mightily, and prevailed.  
Now of the more particular, and extraordinary practice and profession of public repentance: we have in the old Test: judah. Gen. 38.26. Aaron and Miriam Numb. ch. 12.10 etc. to the end of the chapter. Achan, josh. ch. 7. ver. 20. King David Psal. 51. Create in me a clean heart o God, and renew a right spirit within me, saith the deep repenting soul of the King. Not that he had lost all grace, but because faith was for the time greatly eclipsed and darkened; yea as touching the sweet comfort of it, overwhelmed with contrary sense ●nd feeling of bitter sorrow for his sin, etc. We have also King Solomon, for an example of this kind of more particular and extraordinary practice and profession of public repentance, testified by his book entitled Ecclesiastes: the which (as by good reason appeareth from the book itself) was published in his last years, after he was well beaten with experience of the vanity of all things, beside the true fear of God, and obedience to his holy commandments, which he most highly advanceth. King Manasses cometh likewise within the compass of this sort of extraordinary converts, such as we read of in the old Testament. For he was called to very earnest and notable repentance, by special tribulation and affliction which God cast upon him. For, as the holy Story reporteth, albeit he was a most wicked and ungodly man, yet in his tribulation, (that is, while he was the King of Ashurs' prisoner, and lay bound in fetters and chains) he prayed to the Lord his God, and humbled himself greatly. And God was entreated of him. 2. Chro: 33.11.12.13.15.16.18.19. And in the new Testam: we have (for examples in the same kind) of the more extraordinary repentance of particular people, the Thief repenting on the cross. Luk: chap: 23. verses. 40.41.42. We have also the Apostle Paul, Act: 26.9.10.11. and 1. Cor: 15.9. and 1. Tim. 1.13.14.15. And that sinful woman, Luk: 7.37.38. etc. Likewise Zacheus chapped: 19.8. and the cruel jailor, Act: 16.29. etc. with many other: all of them set down in a like public record, though the profession of the repentance of some of them, was in their own practice, somewhat more private then of the rest. And thus far of the examples of the extraordinary practice and profession of public repentance: both by many together, and also by particular people apart by themselves, as well out of the old Testament, as out of the new.  
OF the more ordinary profession of public repentance by many, we have often examples in the book of judges, though few did repent in truth, as is evident by the often relapse of the most. The like is also testified, Ps: 68.34.45. etc. and Isai: ch. 58.1.2. etc. And Zech: 7.5.6.7. We know also that there was in Israel an ordinary institution of God, touching the yearly fast of his people, Leuit: 16.29.30.31.32.33.34. and ch. 23. verses 27.28.29.30.31.32. and ch. 29.7.8.9.10.11. And unto this ordinary profession and practice of public repentance, tendeth the admonition of the holy Ghost in the new Test: to the Christian churches, Reu: ch. 2. v. 5.16.21.22. & ch. 33. ve. 19  
Of public Repentance by particular people, in an ordinary course, by the blessing of God upon the preaching of his word, and execution of the holy censures of the discipline of the Church: we have in the new Test: the example of the penitent Corinthian, who was excommunicated for his incest: 1. epist: ch. 5. And upon his repentance received again into the communion of Saints, 2. Epi: ch. 2.6.7.8. etc. For this we take to be an ordinary censure of the Church discipline, though at that time, by the direction of the Apostle, an extraordinary minister of the word: whose duty it was generally to watch over the right execution of discipline, aswell as over the preaching of true doctrine: 1. Tim: 1 3. etc. through the whole Epistle. Hereunto tendeth the rebuke of the same Apostle, concerning such as having given public offence, by their uncleanness, fornication and wantonness, were not yet humbled to show forth the fruits of their repentance. 2. Cor: 12 21. Hereunto also doth the exhortation and rebuke tend, which the Apostle Peter, maketh to Simon the sorcerer, that he should repent, & show forth meet tokens of repentance, touching his special sin of going about to buy the gifts of the holy Ghost with money: but with a better mind than he had seemed, generally to have repent of all his sins before. Act. 8.13.23. And hereof we have a lively representation given us by our Saviour Christ, Luke: 18.13. in the parable of the penitent Publican, who standing in the Temple far off, would not so much as lift up his eyes to heaven, but smote his breast saying: O God be merciful unto me a sinner.  
And in the old Testa: we have like notable examples of private repentance. Of David, in his chamber, in the night, and upon his bed; Yea many nights, night after night, as Psalm. 6. I cause my bed (saith he) every night to swim, & water my couch with my tears. Read also Psal: 38.1.2.3.4. etc.  
Likewise, we have the notable example of king Hezekiah: who wept sore, & prayed to the Lord, confessing his sins: & yet withal, comforted his distressed soul, from the testimony of a good conscience, because he knew that he had walked in truth, & with a perfect heart in some good measure, before the Lord: Isa: 38.2.3.4. And the Lord cast all his sins behind his back. ver. 17. Moreover, concerning josiah, this we read, that his heart melted at the hearing of the law red, and he humbled himself & wept, and rend his clothes. Wherefore God was merciful to him, 2. Kings. chap: 22.10. etc. The public profession and fruit of which his humiliation and repentance, is recorded in the next Chapter of the same book.  
By the which examples of these so good and holy servants of the Lord, who excelled in all grace and virtue; We are justly to learn, that not only men altogether wicked, and at their first conversion only, are earnestly to repent them of their sins: but also that it is the duty even of godly men already converted, and turned to god, to renew their repentance upon special occasions of their often falls; which sometime fall out upon human infirmity, yea sometimes of gross negligence etc. In which respect, worthily doth Caluin, that blessed light in the interpretation of the word and Gospel of Christ, distinguish concerning the repentance both of the one sort, & also of the other: Harm: Euang: in cap. 15. vers. 10. Lucae. And Likewise, in his Institutions Lib. 3. Cap. 3. Sect. 18. The name of repentance (saith he) is sometimes restrained, to the conversion of those, that being altogether estranged from God, are raised as it were from death to life, that is from dead works and their death in sin, to serve the living God in the duties of true righteousness and holiness before him: and unto such, even of his own people, as have after a sort fallen away from the Lord, and shaken off his yoke by giving themselves to Idolatry for a time. Whereas otherwise, the meditation and practice of repentance must (as he truly saith) be continual, through the whole course of our life. Neither doth that special repentance of some, take away that which must be ordinary for all, seeing the daily sins of all, do give unto every one, just occasion to profit daily therein. Nevertheless, as he further addeth in that place of Luke: it is one thing, after that a man hath once entered a right course, to labour still to hold out in the same, though err while he trip or fall and go astray: and an other thing, for a man that is altogether out of the way, to recover himself, and to begin a strait course, as it were from the barriers, or lists, and beginning of the race. For such a repentance, is not necessary for them that have already begun to frame their lives according to the rule of God's law, in leading a holy and godly life: howsoever it be necessary for them, to sigh under the infirmities of their fleshly nature, and to use all good diligence for the correcting of them.  
And this difference, (as he well observeth in his Institutions, the place also above alleged) is diligently to be marked of us, lest security creep upon us, as if repentance did only belong to a few, who are outrageous in sin: and that the care of mortifying the flesh, did no longer appertain unto us, in regard of those pleasing lusts, and other sins, which do ever and anon spring out of us.  
So then; we may conclude, that after we have repent of our grosser sins, which in the beginning of our calling have been discovered unto us: we must according to the further light of knowledge (making our more secret sins and corruption manifest unto us) increase our repentance, that sin may more and more decrease in us. Neither must we repent us, only for minding and doing such things as be simply unlawful, but also for our abuse of lawful things; yea, for that we cannot use them so wisely, purely, temperately, & soberly; as we ought. I mean apparel, meat and drink, sleep, the mariage-bedde, etc. Yea, it is our duty to repent us continually, concerning our abusing of the best gifts and graces which God hath given us, and concerning the best things which we do: for that we cannot in the doing of them, so holily and religiously use the name of God, either in his word, Prayer, Sacraments, or Sabbaths, as we ought to use them, to his honour and glory; and for that we cannot so dearly love, nor so abundantly employ ourselves, to profit our brethren, as we ought in and for the Lords sake, both to love, and also in love to labour to profit them. Repentance therefore, is not a sigh and away, nor the work of a day or two only: but it is to be extended to the whole number of all the days of our lives; that sin daily decaying, godliness may continually prosper, etc.  
These things thus hitherto observed, we cannot but perceive, that where is repentance (as touching the substance of it as one may say) standeth in the mortifying of sin, and in rising up to newness of life: the which also, is otherwise called the breaking up of our fallow grounds, that we sow not among the thorns, but that we be circumcised to the Lord, etc. jer. 4.4. And the renting of our hearts and not of our garments. etc. joel. 2.13. and the putting off of the old man, which is corrupt through deceivable lusts, and the putting on of the new, etc. Eph. 4.22 23.24. We may hereby perceive (I say) that repentance hath divers appurtenances, or helping graces, to the through & happy effecting of it. I would have you therefore, after this long breathing given you, to show both more immediately, and also more removedly, what graces are necessary both for the mortifying of sin, and also for quickening to newness of life. Yea and for the better declaration of this excellent doctrine, I desire that you show, which they are, as each succeed other in either of the same respects.  
Question. FIrst therefore, which are the former sort of those graces, that belong to mortification, so far (as for some order's sake) we may for the present, discern of them?  
Answer. They are these which follow.  
First, a true knowledge, and earnest meditation of sin: yea of that original fountain of sin, which is in our wicked nature. How infinite also in number, and how heinous in offence our sins are, and always have been in the sight of God. How grievous to the children of God, who have already begun to repent, so far as they have broken forth to God's dishonour. Ad how dangerous and deadly they are, even against our own souls.  
Secondly, shame and confusion of face and conscience, both before God and the holy Angels: and also (if need so require) before all good and godly men.  
Thirdly, remorse and pricking of conscience, in the sense of the guiltiness of our sins and in the fear of God's just wrath and vengeance due to them.  
Fourthly, godly sorrow and mourning even with salt tears of repentance, from the bitterness of a man's soul, in contrition as it were, and brokenness of heart before the Lord.  
Fiftly, a willing suffering and enduring of all rebukes and chastisements, which God sendeth at any time, to the taming and subduing of our unruly and rebellious nature.  
But above all, and in all, a most near application of the death of our Saviour Christ to our wounded souls and consciences; the which only, is a most sovereign plaster, to mortify and kill as it were the proud flesh of sin, and also to heal and quiet every soul, that is troubled and distressed, for the same.  

Explication and proof.  These indeed do most immediately go before, in the work of God's grace, to the mortification of sin.  
Concerning the first whereof, that is, the knowledge of sin, etc. it cometh (as we have already learned) from the doctrine of the law, which God hath for the benefit of his children, made as it were a servant to the Gospel: though to the obstinate, it is armed as a judge to their condemnation. And further, for the meditation of the greatness of sin, and the infinite number of them, even from our youth, yea from our original corruption of nature: consider the example of David. Psal. 25.7. and 38.4. and 40.12. and 51.4.5. and Psal. 19.12. And of job. Cha. 9.2.3. and Chap. 13.26. And of Ezra. Chap. 9 6. And for the grief, which we put the godly unto, by our sin: consider it from the example of Lot. 2. Pet. 2.8. of David. Psal. 119. verses. 136.158. of Ier: Chap. 9.1. and Paul. 2. Cor. 12.21. and Phillip 3.18.  
Secondly, for shame and confusion, read in the same Ch: of Ezra, and in the beginning of the same verse: where note, that when the servants of God, are ashamed and confounded, for the sins wherein other have chiefly trespassed: how much more then, ought every one to be ashamed of his own? For the which read further jeremy 3.25. We lie down in our confusion, and our shame covereth us, for we have sinned against the Lord our God, we and our Fathers, from our youth even unto this day, and have not obeyed the voice of the Lord our God. Read also, Ezek. Chap. 16.68. Thou shalt remember thy ways, and be ashamed etc. And I will establish my covenant with thee and thou shalt know that I am the Lord. That thou mayest remember, and be ashamed, and never open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord God. And Rom. 6.21. What fruit had ye then, in those things whereof ye are now ashamed? For the end of those things is death.  
Mark here the just cause, why we should be ashamed of sin, namely, that we should ever be so foolish, as to addict our minds to follow so greedily, and to delight so excessively, as we have done, in that, which without repentance, would be our utter destruction. For want of this shame for sin: read a vehement rebuke. jer. 3, 3. Thou hadst a whore's forehead, and wouldst not be ashamed. And chap. 6.15. Were they ashamed, when they had committed abomination? Nay they were not ashamed, no neither could they have any shame: therefore shall they fall among the slain, etc. The Prophet speaketh of a godly shame: for otherwise, by the conviction of their consciences, that they do ill in the committing of sin; the very wicked have a certain shame though it profiteth them not: as chap. 2.26. As the thief is ashamed, when he is found, so is the house of Israel ashamed, they, their Kings and their Princes, and their Prophets, Saying to a tree, thou art my father, and to a stone thou hast begotten me, etc. There is none in the world, who if they have not by custom of sin, and hardness of heart, as it were feared their consciences with a hot iron, as the Apostle writeth, but they have akinde of shame and blushing in their face, when their sin is found out: according to the proverbial saying, The good blood lieth not. But the shame of those that are in the way of repentance, is an other manner of shamefastness: for they do willingly shame themselves, and that, even as in the sight of God, and from their very hearts, in a dislike of their sin, etc.  
Thirdly, for remorse and pricking of conscience; read Gen. 42.21.22. We have verily sinned against our brother, (say the brethren of joseph) etc. Read also, 2. Sam. chap. 24.10, David's heart smote him, after he had numbered the people and David said to the Lord, I have sinned exceedingly, in that I have done: Therefore now Lord I beseech thee, take away the trespass of thy servant: for I have done very foolishly. And Acts. 2.37. Now when they heard it: to wit, how grievous a sin they ●ad committed in crucifying the son of God: they were pricked in their hearts etc.  
Fourthly, concerning godly sorrow and mourning, the holy Apostle Paul writeth, that godly sorrow causeth repentance to salvation, never to be repent of, 2. Cor. 7.10. The Apostle meaneth, that this is one helping cause, among the rest, through the work of God's grace, though not the only cause. It causeth repentance, because it doth by the grace of God, provoke it not only to begin, but also more and more to work forth the own work. For when a man is truly sorry for sin, he endeavoureth to leave it and to take a better course. In which respect, King Solomon, Eccles. 7.4. affirmeth that it is better to go to the house of mourning, then to go to the house of feasting: because this is the end of all men, and the living will lay it to his heart. Likewise, he saith that anger is better than laughter, (he speaketh of that anger, which a man justly conceiveth against himself for sin) because by a sad look the heart is made better. And again in the same respect, verse, 7. It is better, (saith he) to hear the rebuke of a wise man, then that a man should hear the song of fools. This sorrow is very fitly to be put before the death of sin, and as a means tending to the mortification of it. For there is no sorrow at all to be taken for the death and dying of sin: but joy and comfort, yea, a triumph of spirit. We are only to sorrow that sin hath lived, and borne the sway, so long in us: and that we have taken so great pleasure in it already, etc. This kind of godly sorrow, breedeth the death of sin: for sin cannot prosper where it is not delighted in. Sin must be made a wanton, or else it will have no joy to stay. It will take no liking of cold and grim entertainment. This godly sorrow, whereby the soul mourneth for nothing so much, as because God our most kind Father is thereby displeased with us; 
Gualan super hoc. Trem: Inn: in gen: newt: & paulo post in cadem sententia gualan, de co.  it is a gracious gift of the holy Ghost, according to that we read, Zech. 12.10, etc. In that day (that is, in the time of the Gospel, saith the Lord) I will power upon the house of David, and upon the inhabitants of jerusalem, (that is, upon all true Christians, both jews and Gentiles) the spirit of grace and supplication, and they shall look upon me whom they have pierced, and they shall lament * for this as one mourneth for an only son, and be sorry * for it, as one should mourn for his first borne.  
Tears are oftentimes joined with this mourning: as judges, 2.4.5. as we have seen before. Ezra. chap, 10.1. Luke. 7, 38. Psal. 56, 8. joel. 2.17. Mat. 26, 75. and in many other places of holy Scripture, Not that godly sorrow, cannot be in some measure, without tears: or not in great measure, but there must of necessity be abundance of tears. For some are less apt to weep then other, even by constitution of nature: but not the less apt to sorrow by that, but subject rather to more deep and pensive sorrow, even because they cannot so easily feel their hearts to melt. For the easiest melting of the heart; and the breaking forth of tears, is a dissolving and loosening of sorrow: the which, without tears, is both to body and soul, of a constringent and binding nature.  
The heart being contrite and broken with this godly sorrow (insomuch as hereby, as it were with a hammer, all vain confidence is battered down, and the soul made fit to be suppliant to God for his tender mercy and grace) it is more accounted of, before God, than all outward and legal sacrifices were ever unto him. For as we read, Psal. 51, 17. The sacrifices of God, are a contrite spirit: a contrite and broken heart, o God, thou wilt not despise. And as we read, Ps. 34, 18. The Lord is near unto them that are of a contrite hart, and he will save such as be afflicted in spirit. Read also, Isay. Chap. 57.15. Thus saith he that is high and excellent, he that inhabiteth the eternity, whose name is the holy one. I dwell in the high and holy place: with him also, that is of a contrite and humble spirit, to revive the spirit of the humble, and to give light to them that are of a contrite heart. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. And again, Chap. 66.2. To him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. Come unto me, all ye that are weary and laden, and I will ease you saith our Saviour Christ. Mat. 11.28. The same in sense though in other words. Where note with singular thankfulness to God our Saviour, this his sweet promise, whereby he relieveth the poor oppressed soul, assuring all such, that he will ease them. And Isay, 61.1. and Luke, 4.18. he will bind up and heal the broken hearted. And the rather consider of it with exceeding thankfulness to God, because all that will not mourn and break their hearts in a blessed practice of repentance now, shall one day howl when it will be too late, and wish that the high mountains might fall upon them, to crush them to pieces, that they might not appear before the judgement seat of the Son of God, whom now they despise. Neither is the holy proverb unfit to be considered of us, to the same purpose, chap. 29.1. in that it is said: He that hardeneth his neck, having been often rebuked, shall suddenly be destroyed, so that he cannot be cured.  
And for the same cause also, let us willingly practise that which was answered, in the fift place, concerning the enduring of all Gods fatherly chastisements: to the breaking of our stout and sturdy hearts, and to the weakening of that sin which is so strongly settled in our nature. That is, let us hearken to the admonitory precept of the Apostle james. chap. 4.9.10. Cleanse your hands ye sinners, and purge your hearts ye wavering minded. Suffer ye affliction, and sorrow, and weep. Let your laughter be turned into mourning, and your joy into heaviness. Cast down yourselves before the Lord and he will lift ye up. For this is one blessed use and benefit of afflictions, that they do humble and meeken the heart, as we may remember from the example of Manasses. And as we read, job, 33.17, 18, etc. That God may cause man to turn away from his enterprise, and that he might hide the pride of man, etc. For to this end, (as it followeth) he is stricken with sorrow upon his bed, and the grief of his bones is sore etc. And Leuit. 26, 41. Their uncircumcised hearts shall be humbled, and then they shall willingly bear the punishment of their iniquity. Let us therefore, in all times of our afflictions, lay our hand upon our mouth, and bear them patiently, according to that of the 39 Psal. verse 9 I should have been dumb, and not have opened my mouth, because thou diddest it. Let us say as we read. Psal. 119 15. I know Lord that thy judgements are right, and that thou hast afflicted me justly. Read also. 1. Sam. 3, 18, and 2, Sam. 15, 26, etc. chap. 16, 10, 11, 12. And Eccles. 7.16. Yea, we ought to entreat the Lord to correct us, that we might not continue in our sins: as the holy Prophet prayeth: Correct us o Lord, but yet in mercy. Yea, and to desire that the righteous may smite us with their wholesome rebukes: the property whereof, is to supple and heal like precious oil, and not violently to crush and break. Psal. 141.5.  
But above all (as it is answered in the last branch) the application of the death of our Saviour Christ to our soul, is the most sovereign plaster that can be, to mortify and kill the proud flesh of sin. For as well saith a godly learned man. Like as a strong corrosive laid to a sore, eats out all the rotten and dead flesh: even so the death of Christ being applied to the heart of a penitent sinner by faith, weakens and consumes the sin that cleaveth so fast unto our nature, and dwells within us. Master Perkins exposition of the Creed, in the Article of the death of Christ. And who, duly considering, that his sins were the cause that Christ was crucified, and that his most precious blood was shed: but he must needs it he have any sparkle of grace, wrought in him by the spirit of Christ which giveth this blessed effect to his death, mourn for his sins, and grow out of love with them. & c? According to that alleged before, out of the 12. chap. of the Prophet Zachariah. This also is the proper, and as one would say, the very specifical virtue of the death of Christ, as to stay the anger of God which is bend against sin, so to stay the course and rage of sin, that it do no longer provoke and anger God. read, Rom, 6.2.3. etc. and Gal. 6.14 and 1. Pet. 4.1.  
Hitherto therefore of the former sort of the helping causes of the first part of repentance, belonging to the mortification of sin. Only, let us here add this one caution by the way, that albeit these helps are placed in the beginning of repentance: yet we are not to understand it so, as if there should be no use of them afterward: but rather, that they are continual helpers, to further repentance from the beginning to the end of the same.  
Question. NOw, which are the latter sort of the helping graces to the same former part of repentance?  
Answer. First, the confession of sin, joined with the care of leaving and forsaking the same.  
Secondly, indignation and hatred against sin; yea even against ourselves because of our sins: and as a further fruit thereof, a holy fight and revenge by fasting and prayer against them, and for the forgiveness of them, withal meet signs and fruits of detestation: such as are crying out against them, and against ourselves miserable sinners and beasts that we are, with striking of the hands upon the thigh, or breast, or some other like convenient and seemly way; as the holy spirit of GGD will be ready to teach every one, that truly lamenteth and bewaileth his sin.  
Thirdly, admonition to others, that they take warning by our experience and example.  
Fourthly, watchfulness, lest sin should at any time recover that strength, which it hath already lost.  
Finally, a diligent avoiding of all wicked means, or vain persuasions and fancies, whereby either this part of repentance touching mortification and weakening of sin or the other of rising unto newness of life, should be hindered.  

Explication and proof.  Touching the first branch of this answer, which is, of confessing and forsaking of sin: we must understand concerning confession, that although it is to be made not only to God, but also before men, and of one man mutually to another: yet it is not to be done in like manner, nor of the same necessity to men, as it is to be made unto God. For unto God it is simply necessary, and always necessary, even of all men: insomuch as all men, do continually sin against God, and in his sight and knowledge, though not always in like measure and greatness of transgression. And it doth properly belong unto God only, to say, I have pardoned, I will not destroy: job. 34.31. And Psal. 103.3. It is the Lord that forgiveth all iniquity, and who healeth all infirmities: that is, who both putteth away the guiltiness, and also taketh away the strength, and removeth the punishment of sin. We are therefore to confess our sins unto God continually, with as great sorrow and humiliation as may be, and yet with assured hope of pardon: seeing mercy is with him, that he may be feared, Psal. 130.4. And Micah, ch. 7. Who is a God like unto thee (saith the holy Prophet) that taketh away iniquity, and passeth by the transgression of the remnant of his heritage. He retaineth not his wrath for ever, because mercy pleaseth him. He will turn again and have compassion upon us: he will subdue our iniquities, and cast all our sins into the bottom of the sea. Thou wilt perform thy truth to jacob, and mercy to Abraham, as thou hast sworn unto our fathers in old time. Thus therefore, confession of sin to God, especially when it is joined with forsaking and renouncing of sin (after the example of the servants of God, and according to the instructions of the word of God) it hath great comfort in it.  
Examples of this confession of sins unto God, withal godly sorrow and humiliation, both public and private, have been rehearsed before: such as were Ezra, Daniel, Nehemiah, David, Hezekiah, Paul, etc. Read also, Luk 15.18.19, 20, 21. The prodigal son is described, in his repentance, both to purpose and also to perform the confession of his sin. I will go to my father (saith he) and say to him: Father, I have sinned against heaven, and before thee. I am utterly unworthy to be called thy son, etc. And chap. 23. The thief on the Cross, in his repentance, acknowledgeth himself to have done things worthy of death: according to the general instruction of the Prophet Hosh. chap. 14, 1, 2. in case of humiliation, saying: O Israel, return unto the Lord thy God: for thou hast fallen by thy iniquity. Take unto you words, and turn unto the Lord, and say unto him: Take away all iniquity, and receive us graciously: so will we render the calves of our lips. That is, thanksgiving and praise, as the Apostle to the Heb: doth interpret the same, chap. 13, 15.  
The blessing and fruit of this holy and humble confession of sin, joined with care of forsaking it, is testified in many places; and namely in the chap. of Hosh: even now alleged, as it followeth in the 4. verse: I will heal their rebellion (saith the Lord) I will love them freely, for mine anger it turned away from him, I will be as the dew to Israel: he shall grow as the lily etc. It is evident from the example and practice of David. Psalm. 32.5.6.  
For whereas he could find no rest, so long as he bit in his sin: Then (saith he) I acknowledged my sin, neither did I hide my iniquity: I thought, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. Selah. Therefore shall every one that is godly, make his prayer to thee, in a time when thou mayest be found. Surely in the flood of great waters, they shall not come near him. Read also, jonah: chapped: 3.10. The holy Proverb also, is singular to this purpose, chap: 28.13. He that bideth his sins shall not prosper: but he that confesseth & forsaketh them shall have mercy. And let us well observe, that forsaking of sin, doth always go with true confession, that we may find mercy with God. For otherwise, confession shall but make way to further condemnation, seeing it is in truth, no better than a rejoicing, or justifying of men themselves in their sins, when they acknowledge themselves sinners, and yet do nevertheless continue and abide still in them. Read also the curse of hiding and cleaving to sin: Isai: chapped: 30.1.  
But as touching true confession and forsaking of sin, let us here observe further, that as it is beneficial to ourselves, so it is singularly to the glory of God: according to that we read. joshua: 7.10. Where joshua exhorting Achan to confess his sin, he biddeth him. Give glory to God. And the prophet jerem: chapped: 13.16. Exhorting all Estates to Repentance, he useth the same words: Give glory to the Lord your God, before he bring darkness etc. And so it hath been usually acknowledged in the Church: yea even of the wicked themselves, though ill practised and applied of them: as we read Ioh: chapped: 9.24. Give glory unto God (say the pharisees to the blind man, whom our Saviour had made to see) we know that this man is a sinner. As if they should have said, confess thyself to be a counterfeit, or else to be healed by some other way then by Christ.  
Hitherto of confession to God.  
There is also, (as was said) a confession or acknowledgement of sin from man to man. But this confession or acknowledgement, is not properly, for the removing of the guiltiness of the sin (which God only forgiveth) but either for relief of conscience by mutual counsel and comfort against despair, when the soul is oppressed and confounded with fear and sorrow, etc. according to that saying of the Apostle james: Acknowledge your faults one to another, and pray one for another, that ye may be healed: for the prayer of a righteous man availeth much if it be fervent. Or labour some. We may read it thus, The earnest prayer of a righteous man availeth much. chap ●. 16.  
Or else, this confession of man to man, is for some charitable satisfaction and reconciliation of the one to the other, concerning such offences and unkindnesses, as do many times grow, upon sundry occasions, betwixt them. And this is with greater or less sorrow and humbling of the party offending, according to the commandment of our Saviour Christ: Matth: 5.23.24. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thine offering before the Altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift: etc.  
And in such cases, every Christian ought to remit and lay away the offence conceived, with great facility, as they that are easy to be entreated: according to the further instruction of our Saviour Christ, chapped: 18. verse. 21. etc. And Luk: 17.3.4. Take heed to yourselves, if thy brother trespass against thee, rebuke him. And though he sin against thee seven times in a day, and seven times a day turn to thee, saying, It repenteth me: thou shalt forgive him.  
But what if he will not forgive him so doing?  
The party seeking reconciliation, may have nevertheless, peace in his conscience before God: who accepteth of the submission, though the froward and uncharitable party will not regard it.  
Let this suffice for the opening of the first branch of the answer.  
secondly, concerning indignation and hatred against sin, yea against ourselves for sin; read Psal: 97.10. Ye that love the Lord, hate evil. Amos ch. 5.15 Hate evil and love God. And Rom: 12.9. Abhor ye that which is evil, and clean to that which is good. And in the Epistle of jude. vers. 13. Hate ye even the garment spotted by the flesh. This was the commendation of the Church of Ephesus, that it could not forbear them that were evil. And that they hated the works of the Nicolaitans, which the Lord himself hated. revel. 2.2.6. And contrariwise, a wicked man is described by this property, that he doth not abhor evil. Psa: 36.4. We abhor and shun many noisome diseases with much loathsomeness: as the pocks, the foul leprosy, the plague, etc. But we ought to loath and shun sin the cause of all loathsome and noisome diseases, much more.  
Now for examples sake, concerning such as have had indignation against themselves for sin: consider of job, chapped: 42.6. I abhor myself, and repent in dust and ashes. Namely, because he had sometime unadvisedly muttered against the correction of God upon him. And of David: Ps: 73.21.22. Certainly my heart was vexed, and I was pricked in my reins. So foolish was I, and ignorant: I was a beast before thee. And of Agar: Prou: 30.2. Surely, I am more foolish (or as the word signifieth) brutish, than any man ought to be. I have not the understanding of man in me. The holy Prophet complaineth of his natural ignorance, and of the evil fruits thereof. Consider also the example of the Apostle Paul: Rom: 7, O wretched man that I am. And of Ezra. 9 verse 10. and of Daniel: ch. 9.7 8. And note also, that as we must principally hate sin in ourselves, and as it were, throw the first stone against ourselves for it: so must we, with like hatred, detest it in others, without respect of persons: after the holy example of jaakob, concerning the sin even of his own sons. The which he did not only at the first, but to his dying day. Of Reuben his eldest son he saith: Thou hast lost thy dignity. etc. And of Simeon and Levi he saith, they were brethren indeed, (as though he should say, according to the common Proverb. Neither barrel better herring.) Into their secret, let not my soul come: my glory be not thou joined with their assembly, etc. Cursed be their wrath, for it was fierce, and their rage, for it was cruel, etc. Gen: 49.4.5.6.7. In which anger of jaakob, is represented, the very indignation of God himself against sin. Read also, Ps: 26.5. & 31.6. &. 101.3. and 139 21.22. and 119. vers. 128. & 163. And for the signs of detestation, read: Ier: 31.19. I heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calf, etc. Surely after that I converted, I repent, and after that I was instructed, I smote upon my thigh: I was ashamed, yea even confounded, etc. And Luk: 18.13. The penitent sinner is by our Saviour Christ described to have smote his breast, saying: God be merciful to me a sinner. It is as much as if one should say, O that my leg should ever have carried me, to such an enterprise. O that my hand should ever have been employed about such an evil service. O that my wicked heart especially, should ever have yielded consent thereunto: etc. Read also, Nehemiah. chap: 5.13. He shook the lap of his garment, with a holy imprecation against them that should oppress their brethren: showing thereby, how greatly the sin should be detested. It is like to the speech of our Saviour Christ, that his Disciples should shake off the dust of their feet, against the despisers of the Gospel. Note also the speech of the Lord by his Prophet Isai: chap: 30.22. Ye shall pollute the covering of the images of silver, and the rich ornament of thine images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, Get thee hence. And chap: 31.7. In that day every man shall cast out his idols of silver, & his idols of gold, which your hands have made you, even a sin.  
And by Ezekiel: chapped: 18.31. Cast away from you, all your transgressions, whereby ye have transgressed: (not only idolatry, as before in Isaiah) but also every other sin. Consider likewise, that which the Prophet Daniel speaketh to Nabuchadnezzer, in the name of the Lord: Break of thy sins by righteousness, Abrumpe. etc. There must of necessity, be rough dealing, and an holy violence used against sin. It will not yield, unless it be vanquished. If it be not killed, it will kill, etc.  
They therefore that strive most manfully and courageously against sin, yea even to the death of it, they are to be accounted of all others the most valiant men: Prover: 16.32. He that is slow to anger, is better than the mighty man, and he that ruleth his own mind, is better than he that winneth a City. And Hebre: 12.4. Ye have not yet resisted unto blood, striving against sin. The weapons whereby sin is to be encountered, must be spiritual, according to the nature of the adversary. Namely by holy prayers, and sometimes with fasting, as the importunity of the enemy shall require. Our resistance or revenge must not be by whipping of ourselves, or by any other like Popish penance: but only as God requireth in his word.  
All other practices and blind devotions, are of no reckoning with God. Coloss: chapped: 2.20. As touching those that make semblance of misliking sin generally: but when their own particular sins come in question, they deal as favourably with them as may be, they are too great triflers, and even cowards in this Spiritual warfare. They may well be compared to those that make as if they would throw their children to the puttocks, (as they say) but they embrace and hold them fast in their arms still. Sin must not be so dallied withal, if we mean in good earnest to repent: we must deal with it, as with a most impudent and shameless guest, that must be thrust out of doors by the head and shoulders (as they say) before he will depart.  
thirdly, touching admonition to others, that they may learn from our example, and experience, to take warning: read the excellent practice of David, Psalm. 32. and again, Psalm. 51.13. Restore me to the joy of thy salvation, and 'stablish me with thy free Spirit, Then shall I teach thy ways unto the wicked, and sinners shall be converted unto thee. And Psal: 124: consider both the title, & the Psal: And Ezekiel: 18.30. Return, and cause others to turn away from all your transgressions; so iniquity shall not be your destruction. It is agreeable to the precept of our Saviour Christ, Luk: 22.32. When thou art converted (saith our Saviour to Peter) strengthen thy brethren.  
fourthly, concerning watchfulness, that sin renew not the strength: read 1. Cor: 9.27, I beat down my body, and bring it into subjection, lest by any means, after that I have preached to others, I myself should be reproved. Sin recovering strength, is more hard to be subdued afterward: Matth: 12.43. etc.  
Muta animalia cum fraud capiantur, si aliquo se modo, in fugam excitaverint, fiunt postmodùm cautiora: vitantque semper ea omnia, in quibus dolos insidiasque senserunt. Sic hominem (inquit Lactantius) poenitentia cautum ac diligentem facit, ad evitanda peccata, in quae semel fraud deciderit. The dumb creatures grow more wary, after they have escaped their danger, much more ought man, a reasonable creature, grow daily more wary against the danger of sin.  
fifthly, how the fear of God helpeth forward this part of repentance, yea how it preventeth sin: Read: Genes: 39.9. How can I do this great wickedness, (saith joseph to his incontinent Mistress) and sin against God? And again, chap: 42.8. and chap: 50.19. He persuadeth his brethren, that he minded no revenge against them, because he had the fear of God before his eyes. Read also, Prover: 16.6. By the fear of the Lord, men depart from evil. And chap: 14.27. The fear of the Lord is a Wellspring of life, to avoid the snares of death. and chapped: 23.17. and job, chapped: 28. vers. 28. and Prou: 3.7. Read also, 2. Cor: 7.11. Where the Apostle rehearseth this holy fear, among divers other of the helping graces to repentance. Godly sorrow (saith he) causeth repentance to salvation, not to be repent of. etc. For behold, this thing, that ye have been godlily sorry, what great care it hath wrought in you: Yea what clearing of yourselves: Yea what indignation: Yea what fear, etc.  
Read also Psal. 2.11. Serve the Lord in fear, rejoice in trembling: And Ps: 4.4. Tremble and sin not: examine your own heart upon your bed, and be still: (that is) take heed, that ye do not add sin to sin in an obstinate rebellion against God. Selah. And Psalm. 99.1.  
Finally, as for the means that hinder this part of Repentance, aswell as that other part now following, we will consider of them together afterward.  
In the mean season, let us proceed to those helping graces, which do formerly serve to stir up to newness of life, which is the second part of Repentance.  
Question. Which are they?  
Answer. First and principally; an earnest meditation and application of the Resurrection of our Saviour CHRIST, to our dull and dead souls, that by the virtue thereof, they may be quickened, suppled, and made lithe, as it were with a most holy and precious oil, to rise up to newness of life.  
Secondly, a like earnest meditation, of all other the mercies of God, concerning the comfort of this life; whose bountifulness, and every part, fruit, or benefit thereof, aught to lead us to Repentance: yea to carry us on forward, to this our second part of Repentance.  
Thirdly, a faithful and believing meditation, of all the sweet and faithful promises of God, touching the blessedness of the life to come.  
Finally, the fear of God, is not only as a bridle to withhold from sin (as was answered before) but it is also a sharp spur to quicken us to newness of life.  
It is very true: and therefore, when the Prophet Samuel exhorteth the people of God to serve the Lord, 
Explication and proof.  he maketh the fear of God, the ground or cause of it. Therefore (saith he) fear ye the Lord, and serve him in truth, with all your hearts: and consider how great things he hath done for you. 1. Sam. 12.24. Yea the fear of God is not only a helping grace to this part of repentance, but it is a principal grace of repentance itself, according as it is written: Pro: 1.7. and Ps: 111.10. The fear of the Lord is the beginning (yea, as the word may well signify a chief point) of wisdom. And Ps: 2. We must serve the Lord in fear, as we saw before. That godliness hath the promise of the life, both present, and to come: the Apo: Paul assureth us 1. Tim. 4.8. And that the meditation of these promises, help forward repentance, it may be perceived by that we read. Psal. 119.11. I have hid thy promise in my heart, that I might not sin against thee. And in the next verse. O blessed Lord teach me thy Statutes. Read also, 2. Cor: 7.1. Seeing then we have these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh, and of the Spirit, and grow up unto full holiness in the fear of God.  
Yea generally, that all mercies of God, aswell past and present, as to come, aught to move us to repentance: call to mind that place: 1. Sam. 12.24. alleged even now. For to this end the Prophet of God, exhorteth the Israelites to consider the great things which the Lord had done for them: nothing doubting, but it must needs provoke all that feared God among them, to settle their hearts to serve him. Read also in the same 1. book of Samuel, ch. 15.17. and 2. Sam. 12.7.8. & Isa: 5.1. etc. and Mica: 6.3.4.5. & Ro: 2.4. & ch. 12.1. etc. where, and in many other places, the Lord calleth, & reasoneth earnestly for obedience, from the consideration of his mercies, & benefits bestowed upon his people. Behold (saith our Sa: Chr) to the impotent man, whom he had healed: thou art made whole, sin no more, lest a worse thing come unto thee. john: 5.14. Verily, every bit of bread which we eat, every garment which we put on, every creature that we behold: every flower that we smell to, &c: they ought all and every of them to be esteemed of us, as continual admonitors to move us to hearty repentance. Finally, as touching the first branch of the Answer, concerning the power of our Sau: Chr: his resurrection, read Rmo: 6.4. etc. and Ephes: 1.19. etc. and chapped: 2.1. Read also, 1. Pet. 3.21.  
These graces therefore, are those which we may reckon for the former sort of helps, to stir up to newness of life.  
Finally, as touching the first branch of the answer, concerning the power of our Sa: Ch, his resurrection, read Ro: 6.4. etc. and Ephe: 1.19. etc. and Chap. 2.1. Read also 1. Peter. 3.21.  
These graces therefore, are those which we may reckon for the former helps, to stir up to newness of life.  
Question. NOw which are those that may furthermore help forward the same?  
Answer. First, an earnest meditation of our former unprofitableness, yea of our offensive and harmful life, among the people of God, even to the dishonour of the most holy name of God himself.  
Secondly, a like earnest desire to take a better course, for all time to come.  
Thirdly, joy and delight in well doing.  
Fourthly, earnest prayer to God, for daily increase of his grace and power in us, to the same end.  
Finally, careful meditating of all good reasons, and a diligent using of every good and holy means, which God of his infinite mercy and goodness, hath ordained to further us, in the practice of either part of repentance: both to the honour of God, and also to the common benefit of his people.  

Explication & proof.  Touching our former unprofitableness, yea harmfulnes, by our evil example, and by our encouraging of others to do evil; and that we ought, even from thence, to provoke ourselves to be the more careful henceforward, to walk in good duty: and for the same cause also, to watch for, and to lay hold on all good occasions to do every good works we may attain unto: to the end we may, by the daily increase of the amendment of our lives, more glorify God, and also make amends among his people, whom we have any way damnified, or seduced, either in soul, or outward estate: read Ezek: 44 6. Thus saith the Lord God, O house of Israel, ye have enough of all your abominations. Likewise Ro: 13.11. And that considering the season, that it is now time, that we should arise from sleep: for now is our salvation nearer, than when we believed, to wit, when we first believed. And 1. Pet: 4.3. It is sufficient for us, that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, etc. For seeing we own the obedience of our whole life unto God principally, and then for the Lords sake, unto his people: the reason is plain; that by how much, we have misspent a greater part of our lives heretofore, we ought to spend the rest of it more dutifully for the time to come. And therefore I cease to add any more at this time, concerning the first branch, save only, that which the Prophet of God saith: I considered my ways, and turned my feet into thy testimonies. Psal. 119.59.  
Secondly, concerning earnest desire and zeal to do well: read 2. Cor. 7.11. Where the Apostle commendeth the Corinthians for this grace, that there was a great desire and zeal in them. And hereunto he exhorteth all Christians. Tit. 2.14. that they would be zealous of good works. And Cha: 3.8. careful to show forth good works. And revel. 3.19. Be zealous (saith the Lord) and amend.  
Thirdly, for joy and delight in well doing: read Gal. 5.22. joy is a fruit of the Spirit. And 1. Cor: 13 6. Love rejoiceth not in iniquity, but it rejoiceth in the truth. Read also Prou: 21.15. It is joy to the just to do judgement. And Psal. 119 14. I have had as great delight in the way of thy Testimonies, as in all riches. And verse 16. I will delight in thy statutes, and will not forget thy word. And verse. 97. And Rom: 7.22. I delight in the law of God, concerning the inner man. And again. Psal: 119.32. I will run the way of thy commandments, when thou shalt enlarge mine heart. Verily, we ought to take more delight in godliness, than ever we took in sin.  
fourthly, for Prayer to this end, Read Psalm: 19.14. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord my strength and my Redeemer. Read also, Psalm: 139.24. Consider O God, if there be any way of wickedness in me, and lead me in the way for ever.  
As touching other means and reasons, to further repentance, we will inquire of them by and by.  
But before this, I would have you show, why we must be so pricked in our consciences, and so sorrowful for sins, and so ashamed of them, etc. as hath been declared.  
Question. WHy must these things be so?  
Answer. We must 
a Matth. 9.12.13.  feel the most deadly wound which sin hath made in our souls: that from thence we may be most earnestly provoked to seek after the curing and healing of it.  
We must 
b Isai ch. 1.11. etc. etc. 43.22.24. & ●3 10. Ephes: 4.30.  be sorrowful for our sins, because we have grieved the Lord, and his holy Spirit, with them: remembering also 
c Isai. 53. & Matth. 26 36. etc.  how deeply our most loving Saviour was wounded for them: and because otherwise we cannot have any comfortable persuasion and hope of the forgiveness of them.  
We must be 
d Ps. 10.15. Ezek. 6.61.63 Rom: 6.21.  ashamed and wounded for our sins, because they have brought deserved shame and confusion upon us. Yea because even in their own nature, they are very confused and shameful.  
We must confess and bewray them, specially to God: because otherwise in the guiltiness of our consciences, we should remain still 
e They that conceal the ●●●●n and reb●●●on of other, a●e accessary in huma●e ●●●●e: much more before God if we conceal a●d hide our own w●cked●es from h m.  as accessary to them.  
We must accuse and 
f 1. Cor: ●1. 31.32.  condemn ourselves for them, that the Lord may clear and acquit us.  
We must 
g 2. Cor. 12.7.8. ●.  pray to God against them, because without his grace, they are to strong for us to encounter withal.  
We must hate, abhor, and by all means resist them, because 
h 1. Pet. 2.11. H b 12.1.4.  they are our Spiritual enemies, and do for their parts always most maliciously fight against our souls, as it were under the banner and designment of the Devil.  
And for the same cause also, must we most vigilantly 
i E●he: 4.22. Ia●es, 1.14.  watch against them, lest we should at any time be undermined and surprised of them.  
Finally, we must practise all righteousness, with earnest desire, holy joy, ready diligence and constancy: because herein chiefl●e, 
k Ephe: 4.24. 1. Pet. 2.9.  doth the image of God our heavenly Father shine forth in us, who hath called us out of darkness, into his marvelous light, that we should show forth his virtues: as the Apostle Peter teacheth us.  
So we read in the 1. Epist: of Pet: chapped: 2.9. etc.  
B●t of the several branches of this answer (they being plain in themselves, & already proved in effect) I will not stand to speak any thing further of them. Only let us observe, that the sorrow of true repentance must be godly sorrow: and not the sorrow of judas, which was worldly, and not in faith, but in despair, etc. The tears of repentance, must not be Esaves tears. The humiliation and fasting, not such as Ahabs was: nor such as is reproved, Isai: 58. and also Zech. chapped: 7.5.6. The prayer must not be the slight prayer of Balaam, that we may die the death of the righteous only, but that we may live their life also.  
Now we are come to inquire of those lets which hinder either part of repentance jointly, whether practices or persuasions: and on the contrary, of other general furtherances of the same.  
Question. First therefore, which are th●se practices, or persuasions, and fancies, which hinder Repentance wholly: and therefore are most carefully to be avoided of us?  
Answer. First, incredulity, or unbelief, as if neither promise nor threatening of God, were of any certainty, and therefore that it is in vain to serve God: or on the contrary, presuming upon God's mercy, without all fear of his justice.  
Secondly, the enticing pleasure of sin, which, for the present, is always most delightful to our wicked nature.  
Thirdly, hope of long life: and therewithal, an opinion that it shall suffice, if at the last we cry God mercy, as they use to speak, and so repent for all at once: or else, that our good deeds at the last, and the devotion and prayers of other, may be set against our ill deeds, and so be available for us.  
Fourthly, the fellowship and familiarity of some choice wicked companions, in the which, one doth mightily animate and embolden the other, to hold on in their wicked course, contrary to all godly motions, and persuasions.  
Yea fifthly, the common example of the licentious multitude, is to every one an usual let and hindrance of repentance.  
Sixtly, the more general prosperity of the wicked here in this present evil world, above the godly.  
Seventhly, some particular examples, of such, as having lived notoriously ill, for a long time: have nevertheless at the last, seemed to die as well as the best of them all, as they say.  
Eightly, long custom in sinning, worketh hardness of heart, and obstinate wilfulness in committing of sin.  
Ninthly, flattering Preachers, such as sing placentia (as they are termed) that is, such things only, and in such manner only, as may be best pleasing to the carnal ear of their hearers.  
Tenthly, an opinion that there is too great austerity, and uncomfortableness, yea even mere folly in a godly life: specially in times of cruel persecution and loss of all worldly things, for godliness sake.  
eleventhly, a great let, and hindrance of repentance, is that delight, which every one of us, have naturally, to hear and talk of other men's sins, with secure neglect of examining, and censuring, of our own; as if all were well, if we be not in our own opinion, as bad as the worst of all.  
Finally, the Devil useth his whole craft and power, to hinder, yea and if it may be, utterly to overthrow and frustrate, all our endeavours after the practice of true repentance.  

Explication & proof.  It is very true. And therefore we have the greater need to watch against all his hindrances, and to pray earnestly to God, for wisdom, and power, to escape his snare, and to keep ourselves, that we never fall into his hands again. For not only, are we all, at the first, in the snare of the Devil, taken of him as captives, at his own will and pleasure. 2. Tim. 2.26. but also after we are escaped, he seeketh by all means, how he may entrap us again, and so bring us to a greater destruction. Math. 12.43. etc. as was alleged a little before: and 1. Pet. 5.8. and 2. Cor. 2.11. and chap. 11.2.3.14.  
But let us briefly consider of the several branches of this answer.  
And first concerning unbelief; that it is a principal hindrance of repentance, it is of itself evident. For verily, if we did believe the certain truth, both of God's gracious promises to the obedient, and of his most fearful threatenings against the wicked; it must needs (by the grace of God) work both a care of leaving sin, and also of walking in the ways & commandments of the Lord: as we have the notable example of the heathen Ninivites, who, believing the threatenings of God to be true, unless they should repent: did thereupon proclaim a fast, and repent in a very singular manner jonah chap. 3.5. etc. as we saw before. But where this faith is wanting, no marvel, though all such do put off the fear of the evil day far away from them, and embrace the momentany pleasures of sin, as if the Lord made no such great matter of sin, as faithful Preachers would make us believe: or, though evil do come upon others, yet every man is ready to soothe himself, that it shall not come near him, as if they were at agreement with hell. etc. and therefore are bold to elude and mock at all the judgements of God, saying: Let us eat and drink, for to morrow we shall die: And Mal. 3.14. It is in vain to serve God, etc. Or else (as was answered) they do so presume of the mercy of God, as if there were no justice to be feared from him: as jer. chap. 18. verse. 18. and Micah. chap. 3.11. and again, jer. 7.4. etc. 9.10.  
But howsoever they flatter themselves, and suffer themselves to be bewitched of the Devil: yet their judgement sleepeth not, as it is expressly testified and denounced against all such, by the holy Prophets of God. Isai. ch●p 5.19. and cha. 22.12.13.14. and cha. 28.14.15. etc. and Amos. cha. 5. 1●. and chap. 6.1. etc. and chap. 9.10. Read also Psal: 10.4.5 6. and 50.21. & 7●. 11. and 94.7. and Zech. 1.12. And 1. Cor. 15.32.33.34. job. ch. 22.13.  
Secondly, that the present pleasure of sin, which is very vehement and enticing to our wicked nature, 
Si●● may in this respect be ●o●pared to the poison o● that ki●de of S●●●e 1. which though ●t ●●●ng deadly, yet al●● 〈◊〉 the fl●sh of him that is s●● g with a plea a t and tickling delight.  as a most sweet sugared & drunken bait; 〈◊〉 another special hindrance of repentance: it may be evident from that which we read of the wicked man: job: 22.11. etc. His bones are full of the sin of his youth, and it shall lie down with him in the dust. When wickedness was sweet in his mouth, etc. Degustatis malè iucundis voluptatibus (saith one) vix divelli ab his pa●●umus. We can hardly be haled from ill pleasures that be delightsome after we have once tasted them. And james. 1.14. Lust is compared to an enticing bait: And Heb. 11.25. the Apostle giveth to understand, that the wicked are carried after the momentany pleasures of sin. Which, Moses guided by the spirit of God, refused, and chose rather to suffer affliction, with the people of God, and therein made the best choice. But the wicked, they say, as the adulteress saith, Pro. 7.18. Come let us take our fill of love, until the morning: let us take our pleasure in dalliance. And cha. 10, 23. It is as pastime to a fool, to do wickedly, And jer. 4.10. The wicked delight to wander. And 2. Tim. 3. verse. 4 The wicked are described to be lovers of pleasure more than lovers of God. The Apostle speaketh not only of inordinate and unlawful pleasures, but also of pleasures in things lawful: so far forth, as by the immoderate use of them, the minds of any, are withdrawn from the love of God. Thus the pleasure of sin, and all sinful pleasure, is a hindrance of repentance.  
Thirdly, that hope of long life, with those false imaginations mentioned in the answer, are a great hindrance of repentance: not only men's practices, in putting off from day to day, but even the open speeches of many do declare. For they say still, time enough yet. Every one thinketh he hath a dispensation in youth, to follow the lusts of youth. It is enough, we think, to be sober and stayed, when we come to age. Yea and the Devil hath made this hellish proverb currant in the mouths of many: A young Saint an old Devil etc.  
This wicked vanity and presumption of youth, K. Solomon doth most wisely discover, and sharply rebuke, and also correct by wholesome counsel. Eccles. 11.9.10. and so forth from the beginning of the next chapter. Rejoice o young man in the days of thy youth, and let thine heart cheer thee in the days of thy youth: and walk thou in the ways of thy heart, and in the sight of thine eyes. As though he should say, Seeing thou wilt needs have it so: well, go on. But know saith the wise King) that for all these things, God will bring thee to judgement: etc. Read also for the reproof of this folly: Luke. 12. ●. Mark. chap. 13.33. etc. 3●. and Luke. 21.34.35.36. and 1. Thessa. 5.2.3. R●uel. ●. ●. and chap. 16.15.  
And beside, though a man should live long: who knoweth whether ●●st all have grace, at the last to repent. It is well observed, that although God would let us have one example of repentance at the last end, recorded in the holy Scriptures, namely the thief on the Cross, that none, truly repenting at so sudden an instant, should despair: yet he hath recorded no more than one, that none might be emboldened to presume. Finally, this may every man assure himself of, that if he do not truly repent, nothing that he himself, or that any other can possibly do for him, shall stand him in any steed before God. Except ye repent, ye shall all perish: as our Saviour Christ flatly affirmeth, Luke chap. 13, 3.5.  
Fourthly, that wicked company is a hindrance to repentance, yea a mighty provocation, to go out even to a desperate course of sinning: the holy Ghost giveth to understand, by a most careful warning against this danger. Pro. 1.10, etc. and chap. 23, 19, 20, and chap. 24, 21, 22. Read also, chap. 22. verse 24.25.  
And fifthly, concerning the example of the multitude, and the broad and licentious way that they walk in, how dangerous a provocation that is; it may be likewise perceived by the admonition of the Lord: Exod. 23, 2. Thou shalt not follow a multitude to do evil etc. And Luke. 13, 24. Strive to enter in at the strait gate etc. And Mat. 7.13.14.  
Sixtly, what a stumbling block the prosperity of the wicked is, we may consider from the example of David: Psal. 73.2.3. etc. As also in the same place, of what strength the seventh hindrance is, in that there are no bands even to their death: but all goeth on, in an even course, as the cloth that is woven with even and unbroken yarn. But that this is no sure token, that God is pleased with such. Read job. 21.6.7. etc. And though one of a thousand, living wickedly, do truly repent at the last: what encouragement may any take from thence, seeing such a one (a thousand to one) though he live an hundredth years, yet he shall be accursed. Isay. 65, 20. Vain is it therefore, that the common sort are so much led away to like and speak well of them that have l●●ed wickedly, when they die quietly like a bird as they say, and counterfeit a little charity in forgiving all the world, etc.  
Touching custom in sinning, how that confirmeth sin, and hindereth a●●●ell doing: read jer. 13, 23. Can the Black-more change his skinnne, or the she Leopard her spots? then may ye also do good, who are accustomed to do evil. Read also. Titus. Chap. 1, 12, 13. Because the Cretians were accustomed to lying &c. the Apostle informeth Titus, that they must be the more sharply rebuked that they might be sound in the faith.  
The danger, and hindrance of flattering and corrupt Preachers, is testified: jer. 23, 13.14.21.22. and Lament. chap. 2.14. And Ezek, 3.6, etc. 10.22. read also Mat. chap. 23, 13, and Luk. 11.52.  
That the false opinion, which the wicked have of the folly and uncomfortableness of a godly life, is no small hindrance of repentance: it may well be expressed from that figurative description of the thoughts of the wicked, in the Apocryphal book of wisdom. chap. 5, 4. We fools, thought the righteous man's life madness, and his end without honour, etc. And so Festus esteemeth Paul mad by much learning. Acts 26.24. Read also, chap. 18, 15. What a base opinion, Gallio had of the Gospel of Christ. And thus (no doubt) but the common opinion, that true godliness, in the practice of godly sorrow and repentance, is no better than a melancholy humour etc. it is a notable let unto repentance. But the contrary is most true, that the right godly life, is the only true comfortable & joyful life: yea so, that there is much joy in godly sorrow, in so much as it leadeth to repentance, not to be repent of. 2. Cor. 7.10. Read also, Psal. 32, 10, 11, and Psal. 33, 1.2.3. and Philip. chap. 4. verrs. 4, 5, 6, 7. This therefore, aught to be an encouragement to repentance. It is a most certain thing, that there is no sorrow in godliness: but all the sorrow of the true servants of God, is for that they can be no more godly. Touching that which was reckoned in the eleventh place, experience showeth plainly, that such as are most busy censurers of others, are most negligent in correcting their own faults. And therefore well exhorteth and warneth the Apostle james, chap. 3, 1. My brethren, be not many masters, knowing that we shall receive the greater condemnation. And our Saviour Christ the great Master of us all, he saith to the rebuke of this dangerous hindrance of repentance, Why seest thou the moat in thy brother's eye, and perceivest not the beam that is in thine own eye? Or, how sayest thou to thy brother, Suffer me to cast out the moat out of thine eye, and behold a beam is in thine own eye? Hypocrite, first cast the beam out of thine own eye, and then shalt thou see clearly to cast out the moat out of thy brother's eye. Matth. 7.3.4.5. But grant that other be never so bad, we must not measure ourselves by their example, but by the holy and incorrupt word of the Lord.  
Finally, how the Devil useth all his craft and power, altogether to hinder, or if he cannot do that, yet at the least to frustrate our repentance, by causing us to return as it were to the mire of our sin again, we have already seen.  
IT remaineth, that you show on the contrary, by what holy reasons and means, we may further ourselves in the way of true repentance. Sundry of them have been already mentioned.  
Question. Which may the rest be?  
Answer. A due consideration of the things following.  
First, of the shortness and uncertainty of our frail lives.  
Secondly, of the end of our creation yea of our preservation redemption, justification, sanctification, and calling to the faith and hope of our endless glorification: all of which, with one voice do cry aloud unto us that it is our most bounden duty, in all things, and by all means, to seek to advance the glory of our God.  
Thirdly, by due consideration of the great dishonour, which we do to God, so long as we continue in our sins, and therewithal, a due consideration of our own dishonourable and vile estate, under the slavery of the Devil, so long as we do so continue: as al●o of the great wrath which by the increase of our sin, we treasure up against ourselves, against the day of wrath, and declaration of the just judgement of God, which shall one day, yea in a moment, certainly come upon the whole impenitent world.  
Fourthly a like due consideration of the fewness of those which shall be saved, for want of reap tance: and of the fearful plagues, which do in the mean while fall upon some notorious sinners, for the common admonition and warning of the rest: yea and al●o by the consideration of our own punishments, and of the sharp and long continued afflictions, which here and there, God layeth now and then, upon some of his dear children, who (our own consciences being judges) have served God much more carefully, and better than ourselves.  
Fiftly hope of forgiveness, is a very comfortable motive, and encouragement to repentance: and the rather if therewithal we shall consider, that the repentance of a sinner, causeth not only joy to the godly on earth, but also to God himself and his holy Angels in heaven.  
Sixtly, an other special means of furthering repentance, is a diligent treasuring up of the word of God in our hearts partly for direction of life, and partly for comfort of faith: as al●o a religious frequenting of the table of the Lord, among other the faithful servants of God.  
Finally, the holy society and familiarity of the godly, in the common conversation of our whole lives, is a continual cherishing, and watering of repentance, as it were by the sweet ●ewes of heaven.  

Explicati●● & proof.  These indeed are very effectual reasons, and means, if they be duly considered and used.  
And in this respect, first, concerning the shortness and uncertainty of our life: Moses te●cheth us to make this notable prayer to God? Teach us so to number our days, that we may apply our hearts unto wisdom. Ps. 93, 12. For howsoever we may promise to ourselves many day; yet as our Saviour Christ telleth the rich man rejoicing at his provision, laid up for many years: this night may our lives be taken from us, for any thing we know.  
Secondly, touching the end of our creation, that this should move us to repentance, that so we may glorify God in a godly and religious life: read Ps. 9●. 6. Come let us worship, and fall down, and kneel before the Lord our maker. And Psal. 100 Serve the Lord etc. For he hath made us. The same is much rather, the end of our redemption. Luke. 1, 74.75, and 1. Cor. 6. 19.2●. and Tit. 2.11.12. etc. And so of our calling likewise. 1, Pet. chap. 1.15.16. and chap. 2.9.10. etc.  
Thirdly, how can any, having the least grace, duly consider, that we dishonour God by our wicked lives, according to that, Rom. 2.24. And that it is our own dishonour, as being therein slaves to the Devil. Ephes. 1, 2. And also that we thereby treasure up wrath against ourselves. Rom. 2, 5. How can it be I say, but that these considerations, must through the grace of God, effectually move us to repentance? As the Apostle reasoneth against one sin, so will we reason against all other: Shall I take the members of Christ, (that is, those members which are in profession honourably engrafted into him, to the honour of his name) and make them the vile and base members of an harlot? (to his dishonour) God forbidden.  
Fourthly, from the consideration of the fewnes of those that shall be saved, for want of repentance: our Saviour Christ showeth us, that we ought to take an earnest occasion from thence, to strive to enter in at the strait gate. Luke 13, 23, 24. And that there is no salvation without repentance, it is evident from the beginning of the same chap. And 1. Sam. 12, 25. If ye do wickedly ye shall perish, both ye and your king. Read also. Luk. 3.8.9. and chap. 13, 6, 7. and revel. 2.21, 22, 23, & ch. 3.15, 16. Likewise, the examples of God's judgements upon others, ought to admonish us to repent. 1. Cor. 10. verse 11. Read also, jer. 3, 8, and Dan. 5, 20, 21.22, 23, 24, etc.  
Every man's own punishments, ought much rather to have the same effect in himself. job, 33, 29, 3●. The want of making this use of God's corrections, is reproved, Isay 9, 13. The people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts And Amos ch. 4, 6, etc. 11. Finally, this aught to be the use of those afflictions, which God layeth upon his best servants. For thus we ought to reason, as the holy Scriptures teach us. If the righteous be scarcely saved: where shall the sinner and ungodly appear? And if such and such things be done to a green tree, what shall be done to that which is dry?  
F●ftly, that hope of forgiveness, is a comfortable encouragement to repentance, it may be considered from that we read, Hosh. 6, 1.2, 3, yea such an encouragement to repentance it is, that (as one saith truly) without hope of forgiveness, none can kindly repent. Nemo recte egerit poenitentiam, nisi qui speraverit indulgentiam. The Angels rejoice, when a sinner repenteth. Yea, God himself, is after a sort rejoiced with it, Luk. 15.  
Sixtly, that the treasuring up of the word of God in our hearts, is a principal furtherance of repentance, it is proved by that we read, Ps. 17, 4. Concerning the works of men, by the words of thy lips, I kept me from the paths of the cruel man. And Ps. 19.11. By thy commandments thy servant is made circumspect, And Ps. 119.11. I have hid thy promise in my heart, that I might not sin against thee. And ver. 9 By thy commandments thou hast made me wiser than mine enemies: for they are ever with me, etc. Read also Pro. 2, 1●. 11, etc.  
Finally, for the benefit of the society of the godly, to the nourishing and bettering of repentance, read, Ps. 141, ●, Heb. 3, 13, & ch. 1●, 24, 25. Read also Ps. 133. No doubt, the goodness & commodity of the communion of Saints, consists in this, as in a special part of it, that we are thereby encouraged, & confirmed, in a godly course of life. Holy instructions, admonitions, and exhortations, are as the dews of heaven, which make the barren earth of our souls fruitful etc. Hitherto of repentance, what it is, and which are the helps, or hindrances of it.  
Question. Now when are we thus to repent?  
Answer. We must begin presently, even while it is called to day, as the holy Ghost speaketh; and thence forth we must labour to increase so long as we live.  
So indeed we read. Psal. 95, 7.8. To day if ye will hear his voice, harden not your hearts, etc. And Heb. 3.7.8, 13.  
Question. Why must we thus speedily repent?  
Answer. Sundry of the former reasons, moving to repentance, are likewise of special weight, to move us to speedy repentance.  

Explicatio and proof.  It is true. For seeing our life is short, and uncertain, it is necessary, that we should not neglect the present opportunity, lest that should come upon us, which is written. Ps. 73, 19, O how suddenly are they destroyed, perished & horribly consumed, As a dream when on awaketh! Answerable to the example of the sudden destruction of the Sodomites: etc.  
Seeing also the increase of sin (especially, if it be joined with contempt of the Gospel, which most graciously calleth us to repentance) it increaseth wrath we have cause to fear: yea rather, we may be sure, that if we obstinately refuse to repent, it shall be easier for Tyrus & Sydon, and for Sodom & Gomorrha then for us, at the day of judgement. Mat. 11, 20, 21, 22.23, 24. Moreover, seeing continuance in sin confirmeth sin, and maketh it more difficult & hard for us to repent afterward, as we have learned from the Prophet jeremiah: there is great cause, that we should speedily break off the evil custom of sinning, that it get no prescription of time against us.  
These reasons have been already mentioned.  
Question. But show some other if ye can. What reasons else can ye allege to this purpose?  
Answer. By how much repentance is longer delayed, specially (as was said) if it be with contempt against the often admonitions of the holy word and Gospel of God: the truth of it, will be so much the more hardly discerned even in the conscience of him, that at the last (it may be doth truly repent.  
It usually falleth out so indeed, and therefore are such, more deeply plunged in sorrow, etc. It may seem, that late repentance, is rather an extorted, than a free and kindly repentance. It may seem, that sin hath forsaken such, rather than that they have forsaken sin, etc.  
Question. What other reasons can you show why we should speedily repent?  
Answer. Because God vouchsafeth us his holy Sacrament of Baptism (the heavenly seal of his covenant & of our adoption to be his children,) even from our infancy: yea because he hath loved us in his beloved son our Lord jesus Christ, before we were conceived and borne.  

Explication and proof.  This verily (if it be duly pondered) is a reason of special weight and importance to bind us, both to most speedy repentance, and also to most constant, and dutiful obedience: even from the first time, wherein we may have the least inkling and understanding that may be, concerning the exceeding great grace and constancy of God's purpose, in this his covenant sealed to us, as it were from ●e●●en, by Baptism: to the very end of our lives, and for ever and ever. Mat. 〈…〉, & Luk. 20.4, 5, 6. For shall the Lord accept of us miserable sinners, vas●● of Satan, and children of wrath by nature: and shall we refuse him the God of mercy, the only fountain of spiritual freedom, and of everlasting life and sal●ation? God forbidden. Let us therefore, harken to the holy exhortation, of the m●st ●ise Preacher, that we remember our Creator in the days of our youth, etc. Ye, seeing our Saviour Christ forbiddeth those that would hinder young children, from coming to him: let us speedily break through all lets, that by no me●nes ●e be kept from him. Thus much for the time when to repent.  
Question. Now why must we continually repent, yea increase our repentance?  
Answer. Because it will be always failing, and unperfect, here in this life.  

Explication and proof.  It is very true. And therefore not without cause, doth the Apostle extend his exhortation, of casting away every thing that presseth down, and the sin which hangeth so fast on, even to the end of our race: that is, through the whole course of our lives, spending our blood as it were, in this most holy and just quarrel. Heb. 12, 1. etc. 4. And the song of perfect triumph, is not till another life: when death shall have fully lost sin, which is the sting thereof. 1. Cor. 15.54, etc.  
Question. But what if our repentance stand at a stay, or go backward: so that we fall into some one particular sin or other, after that we have begun to repent.  
Answer. God will surely chastise such negligent and undutiful forgetfulness, in every one of his children, that shall deal so unfaithfully with him. And as touching those that continue and go forward in a good course: it is the will of God that they should with all holy wisdom, and in all tenderness of Christian love, and compassion over the souls of such as are fallen, to procure their recovery, as much as lieth in them.  
So we read: Galat: chapped: 6.1. Brethren (saith the Apostle Paul) if a man be fallen by occasion, 
Explication & proof.  into any fault, ye which are Spiritual, restore such one with the Spirit of meekness, considering thyself, lest thou also be tempted: Bear ye one another's burden, and so fulfil the Law of Christ. And read likewise, 1. Thessalon: 3.14.  
And that God will chastise the negligence of his children, we read it expressly confirmed from the Lord himself, by the Prophet Nathan, 2. Sam: 7.14. in his message to king David, concerning his son Solomon. I will be his Father (saith the Lord) and he shall be my Son: and if he sin, I will chasten him with the rods of men, and with the plagues of the children of men, (that is, with such corrections, as God useth to correct men withal, as one judging without respect of person: like to that, Ps: 82.6.7.) But my mercy (saith he) shall not depart away from him, as I took it from Saul: whom I have put away before thee. And more generally, we read, Psalm: 89.30. etc. from the ministery of Ethan, the Ezrahite. If his children forsake my Law (saith the Lord) and walk not in my judgements: If they break my statutes, and keep not my commandments: Then I will visit their transgressions with the rod, and their iniquities with strokes. Yet my loving kindness will I not take from him, neither will I falsify my truth, etc. David himself, may be an example hereof unto us. And before him Moses and Aaron, and others of God's children, whom God did sharply chastise, when they had transgressed against him. Nevertheless, God continued their good God and a gracious Father unto them still. For they sinned of infirmity, not in obstinacy, etc.  
Question. But what if any do utterly fall away from that grace, which they seemed to have: and do now despite the holy Spirit of grace, being grown worse, than they were at the beginning?  
Answer. Unto such, there is no place left for the renewing of their Repentance. And by the effect, they do show further, that they never began to repent in truth.  

Explication and proof.  For the proof of this: read Hebr: 6.4. etc. chapped: 10.26. etc. And 2. Pet: 2.20. etc. and 1. john. 2.19. They went out from us (saith the Apostle, john: speaking of such kind of Apostates) but they were not of us. For if they had been of us, they would have continued with us. But this cometh to pass, that it might appear, that they are not all of us.  
THere is yet something remaining, concerning the doctrine of Repentance: whereunto I desire to hear your answer.  
Question. Have we (suppose ye) any power of ourselves to repent, and to change our own hearts, minds, and wills: either at the first in general, or after that Repentance is in some particular respects, to be renewed again?  
Answer. No, no more than there is in any creature, a natural power to conceive and bring forth itself into the world, at the first: or afterward, to make himself a new arm, or a new leg, if it be once cut off from the body.  
You say well: for herein the proportion holdeth betwixt our natural generation and birth, and our spiritual regeneration and new birth, as will yet further appear in that which followeth.  
Question. WHerefore, that we may proceed: By whom are we then to be converted or caused to repent us of our sins?  
Answer. By the holy Ghost, whose entire work our whole regeneration is, and in no part or parcel● of it, any of our own.  

Explication and proof.  It is most certainly so. It is he alone, who worketh both Repentance, and also Faith, with all spiritual and heavenly wisdom, and understanding in us, with all the increases and renewings of every decay thereof: as we read, john. ●, verse. 5. Verily, verily, (saith our Saviour Christ to Nicodemus) except a man be borne again of water, and of the Spirit, he cannot enter into the kingdom of God. Read also, Galat: 5.22. The fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. And Ephes: 5.9. The fruit of the Spirit, is in all goodness, and righteousness, and truth. And: 2. Cor: 3.17.18. We are changed into the image of the Lord, from glory to glory, as by the Spirit of the Lord. And in this respect, the holy Ghost is called the Spirit of Sanctification; and we ourselves, are said to be sanctified, by the sanctification of the same Spirit, and not otherwise. Rom: 1.4. Christ our Lord was declared, mightily to be the Son of God, touching the Spirit of sanctification, by the resurrection from the dead. And ch. 15. vers. 16. The Gentiles are acceptable to God, being sanctified by the holy Ghost. And 2. Thess: 2.13. Called to salvation, through the sanctification of the Spirit. And 1. Pet. chap: 1.2. Elect unto sanctification of the Spirit. Read also Isai: 4.4. and chapped: 59.21. Mal: 3.2.3. and Matth. 3.11. Likewise jere: 31.8. Convert thou me, and I shall be converted. And verse 31.32.33. The Lord (saith he) will put his Law in the inward parts of his people, and write it in their hearts. This he doth, by the finger of his holy Spirit. Ezek: 36. ●●. and joel: 2.28. Thus the whole work of our regeneration, and sanctification is of the Spirit. Yet so as God giveth his children this grace and power, that they do carefully use the means serving hereunto: every one for his own part, and mutually one for another, as servants to the provident grace and mercy of God: As Ezek: ch. 18.30.31. Return ye (saith the Lord) and cause others to turn away from all your transgressions: so iniquity shall not be your destruction. Cast away from you, all your transgressions, whereby you have transgressed, and make ye a new heart, and a new spirit: for why will ye die o ye house of I●rael? And our Saviour Christ saith to Peter, Simon, Simon behold, Satan hath desired to winnow you as wheat: but I have prayed for thee that thy faith fail not: therefore, when thou art converted, strengthen thy brethren. Luk: 22.31.32. And the Apostle james, ch. 5.19.20. Brethren if any of you have erred from the truth, and some man hath conuer●ed him. Let him know, that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and hide a multitude of sins.  
But yet further, I would have you show, by what means the holy Ghost doth work our regeneration, and all the graces thereof: to wit, knowledge, faith, and repentance, with every other grace belonging thereunto, and withal the increases of the same.  
Question. Which are they?  
Answer. Principal●●e, and in an ordinary course, the preaching of the glad tidings of the Gospel, and all the holy instructions thereof in our hearing: by such faithful ministers of the word, as he for the same purpose, sendeth unto us.  
Hereunto also serveth the opening of the doctrine of the Law, and the uses thereof, by the same ministery of preaching.  
Moreover, diligent and reverend reading, and meditating upon the holy Scriptures, by every one by himself apart: as also conferring with other wise & godly Christians, for mutual edification, and comfort, in the clearing of necessary questions and doubts, which at any time arise in our minds: and therewithal the teaching and encouraging of those that are ignorant and weak.  
Likewise the serious meditation of our Baptism, with often and due resorting to the lords Table.  
Finally, earnest and constant prayer unto God, for his gracious blessing upon all these means.  
These indeed are the ordinary means, whereby it pleaseth the holy Ghost, to work his whole most gracious work in the hearts of all the children of God. What his more immediate working is, where it pleaseth him, for supply of the wants of any of these means, yea even of the principal of them, as in the case of infants, &c: it is not for us curiously to inquire, or trouble ourselves, let us leave it as a hidden secret to his own Divine pleasure & wisdom: and with all thankfulness, let us for our parts make the best use of all the blessed means which he hath vouchsafed, above many others, to make us partakers of.  
And first, that the preaching of the Gospel, is the principal means of our Regeneration: Read james, 1.18.19. Of his own will (the Father of lights) hath begotten us by the word of truth, that we should be as the first fruits of his creatures. Wherefore my dear brethren (saith the holy Apostle.) Let every man be swift to hear, etc. And 1. Pet. 1.22. etc. Seeing your souls are purified in obeying the truth, through the Spirit, to love brotherly without feigning, love ye one another with a pure heart fervently. Being borne a new, not of mortal seed, but of immortal by the word of God, who liveth and endureth for ever. For all flesh is grass. The grass withereth and the flower falleth away. But the word of the Lord endureth for ever: and this is the word which is preached among you.  
Thus, the whole work of our regeneration, is generally ascribed to the preaching of the word, as the principal means which the holy Ghost useth thereunto. Now more particularly, touching knowledge given by means of the word, and principally by it preached and applied to our consciences: Read Prou: 1. verse. 1.2.3.4.5. The parables of Solomon, etc. To give wisdom and instruction, etc. To give unto the simple, sharpness of wit, and to the child, knowledge and discretion. A wise man shall hear, and increase in learning, and a man of understanding, shall attain to wise counsels, etc. And cha: 2●. 19. O thou my son, hear and be wise. And Psa: 2.10. Be wise, ye kings, be learned ye judges of the earth: that is: Submit yourselves to be taught from the word of God, that ye may be wise. Read also, 2. Corinth: 4.6. etc.  
Touching Faith, by the preaching of the word: read Rom: chapped: 10. verses, 14.15.17. and chapped: 1.17. By the Gospel, the righteousness of God is revealed from faith to faith. And Ephe: 4.13. Till we add mee● together in the unity of faith, and knowledge of the Son of God, unto a perfect man, to the measure of the age of the fullness of Christ. And for repentance, let that one famous example, Acts: 2.37. abundantly suffice. Where also observe (according to that which hath heretofore been noted) that the law of God hath his office to the convincing of the conscience, and consequently to the furthering of repentance.  
Likewise also, more private instructions, together with the public ministery, yield their help hereunto: Rom: 1. verses 11.12. and as was alleged a little while since, out of the last chapped: of the Apostle james, verses 19.20. Neither is it to be doubted, but as in all other learning, they that are skilful, do by teaching the ignorant, grow more expert themselves: so is it in the Art of all Arts, as touching those that instruct others unto the kingdom of heaven.  
Unto reading also, and meditation, there is a promise of blessing, Psal. 1.2. And Revel: 1.3. Blessed is he that readeth, and they that hear the words of this prophesy, And withal, mark also, that he requireth the keeping of those things that are written therein. According to that of james, 1.22. Be ye doers of the word, and not hearers only. For this must in no wise be forgotten, that practice is a singular means of confirming: yea of increasing that knowledge, saith, and repentance, which is already begun in us. As for Baptism, it cannot be, but the due knowledge, & meditation of it, is a means of helping forward regeneration, seeing God hath appointed it, to be unto us, a sign & seal thereof: as both our Sa: Christ, Ioh: 3.5. And the Apo: Paul, Tit. 3.5. do give to understand, by their speeches, wherein they do not obscurely point us to the institution and use of this Sacrament. Likewise, if the fault be not in our own selves, great profit is to be obtained by often resorting to the lords Table. 1. Corinth: 11.17.  
Finally, that prayer is a helpful means, to further Knowledge, Faith, and Repentance, yea the whole work of our regeneration: it may be discerned of us, from the testimony of the Apostle Jude, in the 20. verse of his Epistle, writing thus, Beloved edify yourselves in your most holy faith, praying in the holy Ghost. The gracious promises which God hath made unto prayer, do evidently confirm the same. Ask, and ye shall receive (saith our Saviour Christ) etc. Now, this we know, is a special petition, which we are to ask of God, that it would please him to increase our Faith: as we have the example of the Disciples of our Saviour Christ. Thus much for the explanation and proof of this answer.  
NExt to this, it is not (as I suppose) amiss, that you show, after what manner (I mean, in what course and order) the holy Ghost doth work this work of our regeneration and new birth: with the increases thereof in the several parts or branches of it, so far as for the present, we can discern.  
Question. What is the order of this his working?  
Answer. First, he showeth every one of the Elect children of God, his own ignorant, sinful, and damnable estate: yea he subdueth their souls, to an acknowledgement of the just deserved damnation, which is due thereunto, and accordingly to fear and tremble at the curse of the Law.  
Secondly, he enlighteneth the mind to see the Salvation of God, with hope to be a partaker thereof.  
thirdly, he stirreth up the affection of the heart, to a longing desire after it: and therewithal to mourn for sin, which might justly separate betwixt us, and it. Yet so, as he causeth the heart to long with patience, in waiting for the comfort and assurance of attaining unto it.  
fourthly, he poureth into the soul and conscience, a feeling, and joyous taste of God's love, and of his gracious readiness to show mercy: yea, he giveth such a certificate, of their particular Adoption, to be the children of God, that they rejoice more therein, then if they had won the whole world.  
Finally, the holy Ghost doth not cease to stir up every true believer, to an earnest care and endeavour of daily profiting by all holy means, both in Knowledge, and Faith, and also, in Repentance, and obedience of the Gospel: comforting, and strengthening them also, against all such lets and discouragementes, as they do meet withal.  
For the first of these, read john. ch. 16.9.10.11.12. The holy Ghost (as our Saviour Christ hath taught us) reproveth the world of Sin, and of Righteousness, and of judgement. Of sin, (saith our Saviour:) because they believe not in me: etc. Whereby it is evident, that not to believe in Christ, is a very great and a grievous sin.  
For the second, read Ephes: 1.17.18. where the holy Ghost is called the Spirit of wisdom and Revelation, enlightening the eyes of our understanding, to know the hope of the calling of God. etc. Read also, 1. Cor: 2.9.10. The things which the eye hath not seen, etc. God hath revealed them unto us by his Spirit: For the Spirit searcheth all things, yea the deep things of God. And for the comfort of Hope; see Rom: 8.24. We are saved by Hope.  
Thirdly, for that desire, and longing after Salvation, which the holy Ghost worketh: read in the same chapped: the 23. verse, and also verses, 26.27. We which have the first fruits of the Spirit, do even sigh in ourselves, waiting for the Adoption, even the redemption of our bodies. Likewise the Spirit also helpeth our infirmities, for we know not what to pray as we ought, but the Spirit itself maketh request for us, with sighs which cannot be expressed, etc.  
And the children of God are noted by this property, that they love the salvation of God: Psal: 40.16. And (which is in effect all one) they are said to be such as love the appearing of the Lord. 2. Tim. 4.8. And therefore they pray, Come Lord jesus, come quickly. revel. 22: 20. And Psal: 119.41. Let thy loving kindness come unto me, o Lord, and thy salvation, according to thy promise. Nevertheless, they wait with patience: according to that of the Patriarch jaacob: Gen: 49.18. O Lord, I have waited for thy salvation. And as Simeon (upon whom was the holy Ghost, as the Evangelist testifieth) waited for the consolation of Israel. Luke. 2.25. And as we read Rom: 8.25. If we hope for that we see not, we do with patience abide for it. According also, to that in the 123. Psal. Behold, as the eyes of servants look to the hand of their Masters, and as the eyes of a maiden, to the hand of her Mistress: so our eyes wait upon the Lord our God, until he have mercy upon us. And that the holy Ghost causeth the children of God, to mourn for their sins, it hath been showed before: in which respect, they are said to be such as mourn in Zion. Isai: 61.3. The which mourning also, ministereth hope of God's mercy. Lamen: chap: 5.19.20.21. Ezek: chap. 9  
For the proof of the fourth branch, read Rom: 5.5. The love of God is shed abroad in our hearts, by the holy Ghost, which is given unto us. And chap: 8.15.16. Ye have received the Spirit of adoption, whereby we cry Abba Father. The same Spirit beareth witness with our Spirit, that we are the children of God. Herein as the Apostle Peter teacheth, we have cause to rejoice with joy unspeakable, and glorious. 1. Ep: 1.8. And in comparison hereof, all is but dung, as the Apostle Paul truly estimateth. Phil: 3.8.  
Finally, touching the care of further profiting, both in knowledge, faith, and repentance, which the holy Ghost worketh: it may be proved from that we read Philip: 1.7. God will perform the good work, which he hath begun. And the prayer of the same Apostle warranteth the same. 2. Thessa: 1.11. God will fulfil all the good pleasure of his goodness, and the work of faith, with power. He will lead from knowledge to knowledge, from faith to faith, and from glory to glory, according to the image of God. Rom: 1.17. 2. Corinth: 3.18. Read also Proverb: 4.18. The way of the righteous shineth as the light, which shineth more and more, unto the perfect day. And for proceeding in knowledge, consider of that, 2. Cor: 5.16. Henceforth know we no man after the flesh, yea though we had known Christ after the flesh (that is, not so purely as we ought) looking too much to his abasement, etc. Yet henceforth know we him (so) no more. A figurative concession, like to that, 1. Corinth. 4. ●. Consider also of the similitude, which the same Apostle useth in the 13. chap: of the same Epistle, verse, 11. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. So it is in the spiritual age as it were of Christ, not only in comparison of our estate here, with that it shall be in the Kingdom of glory: but also in respect of that differing measure of grace, here in the Kingdom of grace, which now we speak of. For as in the work of nature, all the parts and powers, are not perfect at once, but they grow in the womb first. Ecclesiast. 11.5, and after by the milk of the mother's breast, &c: so is it in the work of grace. We are borne of the Spirit, we must grow up still, by the milk of the word. 1. Peter: 2, verses. 2.3.  
Read also Hebrews. 5.12.13.14. and 1, Corinthians. 3.1.2.3. By this spiritual food, the inward man is renewed daily, though the outward man be daily decaying. Read also Ephesians. 4.11.12.13.14.15.16.  
Thus we must use the same means for our continual increase in knowledge, faith, and repentance; both for wisdom & practice, and also for consort and strength, all the days of our lives: the same means, I say, whereby God vouchsafed to give us grace to make our beginnings in the same. 
The Practice of Repentance.  Unto the which care as was answered in the last place) the holy Ghost will comfort and strengthen all that be his, so that they may say with the holy Prophet, Psal. 42.5. etc. Why art thou cast down, o my soul, and unquiet within me? Wait thou on God. For I shall yet give him thanks, for the help of his presence. And for this cause, our Saviour Christ calleth the holy Ghost by the name of a most gracious comforter, or encourager: john, Chapters 14.15. & 16.  
Hitherto of the doctrine of Repentance, yea of the whole work of our regeneration and sanctification. From the examination and declaration whereof, it may be perceived, that albeit there is little or no difference betwixt our sanctification and regeneration; in so much as we may truly say, that our regeneration is no other grace, but that whereby we are wholly sanctified and set apart unto God, from the sinful corruption of our natural birth, and the evil fruits thereof, to serve God in our whole man, both body, soul, and spirit: yet there is some difference or distinction, to be put betwixt our regeneration or sanctification generally taken, and repentance. I would have you therefore, show in this our issue of this doctrine, what that difference is.  
Question. What I pray you have you learned that this difference is?  
Answer. First I have learned, that regeneration is more general than repentance, comprehending Faith, as well as repentance; yea and knowledge also, the forerunner of them both.  

Explication and proof.  You have learned that which the truth itself teacheth. For so our Saviour Christ (instructing Nicodemus in the true knowledge, faith & repentance of the Gospel: joh. chap. 3.) includeth all under regeneration, or new birth. As also the Apostle Paul doth. 2. Cor. 5.17. saying; If any man be in Christ, let him be a new creature. And Gal. 6.15. In Christ jesus, neither doth circumcision avail any thing, nor uncircumcision, but a new creature. Regeneration therefore, and repentance, differ as the part from the whole, or as the special from the more general, or as the effect differeth from the cause.  
Question. What other difference may there be?  
Answer. A second difference may be this, that the work of regeneration (to speak properly) is but one entire action once only wrought, even as we are but once naturally borne: whereunto also, Baptism the Seal of our regeneration answereth, in that being once baptised we are never to be baptised again. But repentance is not only a continued, but also a multiplied and increased grace and action, in the several parts, and in the whole practice of it.  

Explication and proof.  It is true: so that we may say, Regeneration doth properly note the first change of the natural man, whereby is inspired, as it were, the whole and entire seed of godliness, though it do but by little and little utter itself, by reason of the contrary lusting that is in our flesh: like as by natural birth, we have the seed of all sin in us, howsoever it do not all at once break forth, by reason that it is restrained, and holden in, and as it were chained, by the secret hand of God. Yet so, as we deny not, but regeneration also may be said to increase, in respect of the particular and several parts or graces thereof, knowledge, faith, repentance, etc. according to the increases which it pleaseth the Lord from time to time to give unto it.  
And thus be it spoken of the doctrine of the Gospel in general, concerning faith and repentance.   

A brief sum of the doctrine of the Gospel. 
The doctrine of the Gospel dispersed through the holy scriptures.   
Question. NOw in what place of the holy scriptures is the Gospel contained?  
Answer. It is dispersed through the whole body of them, from the 15. verse of the third chapter of Genesis, to the very end of the Revelation; as it were the veins & sinews, or rather as the blood and life, yea as the everliving soul and spirit of them: but it is expressed and opened most fully and clearly, in the writings of the new Testament.  

Explication & proof.  It is so indeed. For though (as our Saviour Christ saith) the books of Moses, and of all other the holy Prophets, do testify of him. john. cha. 5.39.46.  
(Read also Acts 3.21.24. & chap. 10.43. To him give all the Prophet's witness, that all that believe in him shall receive remission of sins. And 1. Pet. 1.10.11.12. And reve. cha. 10.7. And ch. 14.6. where the Gospel thus testified from the beginning, is by the holy Angel, called an everlasting Gospel. So that the Gospel may not unfitly be compared to the river of the garden of Eden, which divided itself into all quarters round about it, compassing far and near, Gen. 2.10. etc.) Nevertheless, (as you have further answered) it is most fully, and most clearly, opened by the holy Evangelists & Apostles of our Lord jesus Christ, in the books of the new Testament: according to that we read, Ro. 16.25.26. And Ephe. ch. 3.1.2.3.4. And 1. Pet. 1.12. & Matth: 13.16.17. Blessed are your eyes (saith our Saviour Christ to his Disciples) for they see, & your ears, for they hear. For verily I say unto you, that many Prophets & righteous men, have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear, and have not heard them. From these holy Scriptures, are we therefore to learn and believe the whole doctrine of the Gospel, even as it is in them recorded from the very first beginning, to the end and conclusion of them. But herewithal let us consider further, that partly for help of memory, and partly for consent in profession of the doctrine of the Gospel: the same doctrine concerning faith, hath been by some excellent & holy Ministers of the word, even from the time of the primitive Churches, gathered into as short a sum as might be, out of the books both of the old & new Testament. The which sum so briefly comprised, is commonly called the Apostles Creed, because, for the most part, it is gathered out of their writings: or else it is called the Articles of our belief, because the chief points of faith are contained in it. Of this sum of the doctrine of faith, intent we henceforth by the grace of God to inquire. And afterward (if so it shall further please him) of the doctrine of the Sacraments of the Gospel, which are the seals of all the Articles of our Christian faith. And also of the Lords prayer, which is a principal rule of Christian prayer, a singular exercise of faith, etc.  
Question. Which therefore first of all, be the Articles of our Christian belief, as they are in that brief sum comprised, and by the common consent of all true Churches of Christ, even from the most incorrupt times, commended unto us?  
Answer I believe in God the Father almighty, maker of heaven & earth: And in jesus Christ his only son our Lord, which was conceived by the holy Ghost, etc.  

Explication & proof.  This sum of the doctrine of the Gospel, concerning the chief Articles of our faith, gathered out of the holy scriptures (as hath been said) it containeth an bridgement of the most high & divine mystery of the nature of God: that is to say, of the incomprehensible Trinity of persons, in the unity of one most absolute & perfect spiritual essence or being of the Godhead, so far as it is meet for us to inquire, or may be known and discerned of us. And therewithal, it setteth out unto us frail creatures, and most miserable sinners, the free covenant of God's divine mercy, favour and grace towards us. Herewithal also, 
A brief sum of the doctrine of the holy Gospel contained in the articles of our Belief.  it layeth forth these two things: first, the causes of our justification: and secondly, the fruits or benefits thereof. The causes are these, first (to speak more generally) the whole Trinity of persons, Father, Son and holy Ghost, eternally consenting in the unity of the Godhead, to elect and ordain us thereunto. But more particularly the Father (for order's sake) as the efficient cause: the Son (in that he took our nature, and therein lived, preached, wrought miracles, fulfilled the righteousness of the law, and at the last died for us, and rose again, etc.) the material cause: The holy Ghost, (in that by the preaching of the Gospel, he giveth faith) the formal cause: The small cause, being the everlasting praise of the same most glorious & free grace and mercy of God. Now the fruit and benefit of this grace of God towards us, being generally comprehended under this word salvation; the particulars are partly expressed, Communion of Saints in one holy catholic Church, forgiveness of sins, resurrection of the body, and everlasting life: and partly, they are to be collected from those that be mentioned, as unspeakable peace of conscience here, yea even against death and hell itself: and the immortality of the soul in heaven, even from the very time of our departure out of this life, etc.  
This sum of the chief Articles of our faith therefore, containeth an abridgement of the History of all the greatest, and most glorious counsels and works of God, and of his most wonderful benefits towards us: (Election, Providence, Creation, Adoption, Redemption, justification, Sanctification, Salvation, and Glorification) and to these ends and purposes, alike abridgement of the incarnation of the son of God, and therewithal, of the union of the human nature with the divine, in one most holy person of a mediator, and also of the sufferings of the son of God: etc. all of them (as was said before) proceeding from the infinite bounty of God's mercy, to us most unworthy men. Of the which most great counsels and works of God it is worthily written by the Apostle Paul: 1. Tim. 3.16. 
* Omologoumenos Confessedly, o● by a general acknowledgement, to wit, of all t●●e Christians.  Without controversy, great is the mystery of godliness, which is, God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory. Read also Rom: 8.29.30. etc. Those which God knew before, he also predestinated to be made like to the image of his son, that he might be the first borne among many brethren. Moreover, whom he hath predestinated them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. What shall we then say to these things? If God be on our side, who can be against us? etc. And Ephes: 3.8.9.10. etc. Even to me the least of all Saints (saith the holy Apostle) is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ. And to make clear unto all men, what the fellowship of the mystery is, which from the beginning of the world hath been hid in God, who hath created all things by jesus Christ. etc.  
Of these most high and excellent things we will by the grace of God treat and inquire, according to this sum of the Articles of our faith in the order following.  
First of all, we will consider of some special ground of holy Scripture, whence every article or point of our faith, may be warranted: and from whence also, the right sense & meaning thereof may be interpreted and opened. For the word of God contained in the books of Canonical Scripture (the which God himself hath given and authorized for the instruction of his Church) it is the only certain and undoubted ground and foundation of faith. And therefore also, it is our bounden duty, to yield it the honour of teaching and confirming every truth of God, from the sacred testimony and witness thereof. And thus we read, how in matters of faith, the Scripture referreth itself to the Scripture; the latter to the former: Luke, 24. verses, 25.26.27. and verses, 44.45.46.47. And before this, in the 22. chap: ver. 37. Read also Acts: chap: 26. verse. 22. and 1. Corinth: 15.1.2.3.4, and 2. Pet: 1.19. And verily, it were too great & sluggish a folly, for any to content themselves so with any brief abridgement, that the original copy (wherein is the more full and perfect declaration of all things) should be neglected. A man will not do so with his several Deeds, and more large writings, showing the conveyances of his lands: for any brief extent or survey which he hath taken of them. And shall we be more unwise, concerning the grand evidence of our salvation? Nay rather, as great landed men, by how much they see by a short view, that their possessions are very ample, etc. they will make the more reckoning, of all their ancient Court-rouls, or Charters, etc. So let us by all means provoke ourselves, notwithstanding any other testimony, to make our principal and most precious account, of the authentical and divine records of God. And that not only for the points themselves, which concern our faith: but also for the right understanding of them, and for all holy circumstances belonging to them.  
For in this respect, the holy Scriptures are so necessary, that without them, we should not by the shortness of our Creed, hear of many points, necessarily to be be believed of us, for our holy instruction and comfort. And they that are mentioned, could not without the holy Scriptures be thoroughly understood of us, as will appear in the handling of the points themselves. For in the Articles of our faith, (as they are abridged) the doctrine of creation is mentioned but in part; for nothing is expressly set down of man's creation, or of any other creature upon earth, or of the Angels in heaven. Nothing is mentioned of the providence and government of God over his creatures. And in the doctrine of redemption likewise, nothing is mentioned concerning the life, doctrine, or miracles of our Saviour Christ. Neither is it expressed, what we are to believe concerning the holy Ghost, nor wherein (as touching a principal part) the communion of Saints consisteth, nor what is the state of our souls immediately after this life, and so forth till the resurrection of our bodies, unless we be advertised by interpretation, that (though everlasting life is set after the resurrection of the body) yet is it not then only to begin: but that beginning by regeneration in this life, it continueth for ever, notwithstanding this natural life endeth in death. And how should we know what is to be believed, concerning the descension of our Saviour Christ to hell, but by the interpretation of those Scriptures, 
Fidei fundamentum gratuita promissio. Ab ipsa (inquit calvinus) incipit, in ipsa constat, in ipsam definite. Instit: lib: 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith. From it (saith master Caluin) it beginneth, in it it consisteth, and it endeth also in the same.  whence that phrase of speech may be opened unto us?  
Wherefore, in the second place, we will from the ground and warrant of the holy Scriptures, open the meaning of every article.  
Thirdly, insomuch as faith looketh directly, to the most free and gracious promise of GOD, wherein standeth the comfort and stay of it: yea, seeing it is the wisdom and prudence of Faith, to look always hereunto, as we see the practice of it very often in the 119. Psalm, and Psalm 56, 3, 4, 10, 11. and Psalm 57, 1, 2, 3. we will therefore inquire out the promises of GOD, made to his people, concerning every article. For in this respect, the faithful are called heirs by promise: Galatians 3, 29. and children of the promise. Chap. 4.28. Read also, Heb. Chap. 4.1. and chap. 10, 36, & chap. 11. ver. 13. Read the whole Chapter, and Rom. 4, from the 13. ver. to the end.  
Fourthly, we will show what comfortable fruits and benefits belong to the believing of every article.  
Fiftly, seeing faith cannot be idle, we will likewise search out, what those duties be, which GOD requireth as fruits of obedience and thankfulness, for so singular fruits and benefits of his love, as faith assureth us off.  

The general division of the Articles of our Belief.  Finally we will note the just punishment and danger of infidelity: but especially of heretical and obstinate opinion & fancy, gainsaying the truth and soundness of any part of our true and orthodox Christian faith and belief.  
Question. But before we come to these points, how may the Articles of our faith (the sum whereof you have rehearsed) be most shortly sorted and divided?  
Answer. Into these two general heads.  
First, they show both me & every Christian, how we stand bound to believe in our God.  
Secondly, what every one of us ought to believe concerning the whole company of the people of God, called his holy Catholic or universal Church.  

Explication and proof.  They may be so divided indeed. And the like is the order of the law of God, for the direction of our life: and of prayer, for the exercise of our faith: and of the Sacraments also, for the strengthening of our faith. God hath worthily the first place, whose glory we ought principally to respect: and then it followeth, how God hath a most gracious regard of ourselves, & of all the rest of his people. So that if we would define faith, according to the articles thereof: we might well say, though (as may peradventure be thought somewhat out of place now) yet not altogether without some good use: that it is a comfortable apprehending and applying of the whole doctrine of the Gospel, in the right understanding of the several articles of it, to a man's own particular benefit, with some measure of assurance, that he is a true member of the Church of Christ: and that his part is in all the spiritual privileges or prerogatives, which do belong unto it, in the holy fellowship and communion of the Saints of God.  
And further, the sum of this brief profession of our common faith, is in effect no more but this; that the only true God, even the father o● our Lord jesus Christ: is (through the mediation and intercession of the same Christ our redeemer and Saviour) become my father; and that for his sake, he hath received me to mercy, and sanctified me, and sealed me by his holy spirit, to be one of his adopted children: and that he will for ever, make me a partaker of all the benefits of the most holy meditation, of the same jesus Christ his only son our Lord, to my endless salvation, even to the fruition of unspeakable felicity and glory in his heavenly kingdom. But these things require a very ample and large unfolding.   

Belief in one only God.  
LEt us therefore come to the first part of your division of the Articles of faith.  
Question. How do they teach us, and all Christians, that we stand bound to believe in our God?  
Answer. First that he is only one in his divine nature, or spiritual Essence and being. Secondly, that he is nevertheless in the same only one nature and essence, three distinct persons.  
That this is so, it will further appear, in the particular opening of this most high mystery.  
Question. In what words do they teach us, that we stand bound to believe in our God, as being one only in nature or essence and being?  
Answer. In these words: I believe in God.  

Explication and proof.  It is true, and therefore is the word (God) but once mentioned, (even to the end that the unity of the Godhead might be the more plainly testified and observed) although the same word, is in understanding to be referred to every one of the three persons following, in this wise.  

Belief in one only God.  I believe in that one only God: who is God the father, God the son, 
The ground of it.  and God the holy Ghost: & yet not three Gods, but only one God. For like as when mention is made indefinitely of the name of God, the whole Trinity may be understood coessentially and conjointly: so when we apply the same name (God) to any of the three persons alone, we must take it personally, according to the distinction of the one from either of the other, by the proper & incommunicable propriety belonging to the same, though not without respect to the unity of one essence of them all. So that, as it is well opened in the other Creeds of Athanasius and the Nicene Counsel: we believe in one God, who is the father almighty, etc. And we worship one God in Trinity, & Trinity in unity. Neither confounding the persons, nor dividing the substance, etc. as we are further to consider afterward.  
Question. But in the mean while, what ground of holy Scripture can you allege, that God is one only true God?  
Answer. The 35. ver. of the 4. ch. of Deuteronomie, in these words: The Lord is God, and there is none but he alone. And ver. 39 Understand therefore and consider in thine heart, that the Lord, he is God in heaven above, and upon the earth beneath: there is no other. And in the 4. ver. of the 6. chap. Hear o Israel, the Lord our God is Lord only.  

Explication & proof.  Thi● being a chief and principal ground of all faith, and true godliness: it is is every where most plentifully testified in the holy Scriptures. Of the which testimonies, it shall be to good purpose, that we do set down some more. And first, we will begin with the words of God himself. Deut. ch. 32.39. Behold now (saith the Lord) that I, even I am he, and that there is no God with me: I kill and give life, I wound and I make whole; neither is there any that can deliver out of my hand. Likewise Isaiah, 42, 8. & ch. 43, 11, 12, 13. I, even I, am the Lord, & beside me there is no Saviour, etc. You are my witnesses (saith the Lord) that I am God. And in many other places of the same Prophecy, ch. 44, 6, & ch. 45, 5. I am the Lord, & there is no other: there is no God beside me. The same is repeated six times in that ch. The often repetition showeth, that we have need to be often & earnestly put in mind of it, to the end it may be firmly rooted in our hearts. To this truth & principle of our faith, do the servants of God, every where give witness. As 1. Sam. ch. 2. v. 2. There is none holy as the Lord (saith Hannah in her holy thanksgiving) yea, there is none besides thee, and there is no God like unto our God. And Psalm 18, 31. Who is God besides the Lord? And who is mighty save our God? And Ps. 83.18. jehovah is alone, even the most high over all the earth And Ps. 86, 10. Thou art God alone. And Nehemiah. 9.6. Thou art Lord alone. And 1. Cor. 8, 4. There is no other God but one. Yea 2, Kings 5.15. This testimony is drawn from Naaman the Syrian, in experience of God's gracious power, in the cure of his leprosy: Behold (saith he) now I know that there is no God in all the world but in Israel. His meaning is, that they only professed the Religion of the true God, the only God of all the world.  
There are many more testimonies: but we will end with that of our Saviour Christ: john. chap. 17.3. This is life eternal to know thee the only true God, etc.  
As touching the name of God attributed to the Gods of the Heathen, in the holy Scriptures: that is but according to the abusive speech of the heathen, and for a refutation of their heathenish error. And when it is ascribed to Angels, or men, it is not to be understood properly: but in respect of that special dignity and power, which God hath as it were lent them, above others, etc.  
Let us now proceed.  
Show likewise, from what ground of holy Scripture, you have been taught, that it is every Christians duty to believe in this our one only true God.  
Question. What proof have you for it?  
Answer Our Saviour Christ admonisheth his Disciples to have faith in God. Mark. ch. 11. v. 22  

Explication & proof.  The words of the greek text are. Have ye: (that is, see that ye have) the faith of God; but in the self same sense, according to the Syrian translation: Let the faith of God be in you. Our Sa: Chr: calleth it, the faith of God, because he requireth his people to believe in him: & for that all faith placed any other where, is utterly profane, wandering & vain. Yea (like as we saw even now) that God by his holy spirit, gave Naaman the Syrian grace to believe in God, from the experience of his gracious power manifested upon him, in his miraculous cure: so doth our Sa: Changed from the example of the figtree dried by the power of his divine word, instruct his Disciples to gather an argument, for the strengthening of their faith, to believe in every word of God, and principally in his promise touching everlasting salvation. According to that of wise Agur. Pro. 30.5. Every word of God is pure, he is a shield to them that trust in him.  
Question. Have you any other proof, that it is the duty of the people of God thus to believe in him?  
Answer. In the 62. Psal. we have not only the doctrine, but also the practice set forth unto us, by a very notable and lively example.  
Question. Rehearse you the words of this Psalm: which are they?  
Answer. Yet my soul keepeth silence unto God. Or as we may read it in the Hebrew text, thus. My soul quietly resteth or reposeth itself only in God (saith the holy Prophet) for of him cometh my salvation. He only is my strength, and my salvation, and my defence: I shall not much be moved. Yea he repeateth the same words again, to show his singular affiance placed only in the Lord.  
And then he doth with like earnestness (from the experience of his own comfort) exhort and encourage all other the people of God, to do the like; saying. Trust in him all ye people power forth your hearts before him. Selah.  

Explication and proof.  This Ps. is very notable, no less for the wisdom, then for the earnestness of the holy Prophet to this purpose; as was made plain from the interpretation thereof. In the which, it was more largely declared then now time will suffer to be repeated, that the faithful servant of God, rejoiceth in that victory, which (through the grace of God) he had obtained, against his troublesome temptations: in that he did bid silence (as it were) to his soul, against all impatient murmurings, by a quiet attendance upon God's mercy. In the same confidence also he triumpheth against his adversaries. Nevertheless, because he felt his natural infirmity and corruption still present with him, he doth (together with this holy and triumphant rejoicing) admonish his soul, to continue still in silence to God, and in a quiet resting upon him, without weariness in waiting. And thus this first part of the Psal. unto the 8. v. doth very livelily represent unto us, the nature of faith, which continually animateth itself, to a holy strife and resistance, against the temptations of the flesh, the world and the devil. For the believing man, is not to be imagined, to be as one altogether at rest, and as one rowing at pleasure in a still and calm water; but he is rather to be likened to one, that is (for the most part) tossed in the rough and raging waves of the main s●a, where one huge billow followeth upon the neck of another: so that if he should not look well to his tackle, & cast the anker-hold of his soul, into the sure hope of God's deliverance, he could not be saved. And this plainly showeth, that although the doctrine of believing in God, is a lesson wherewith we begin to teach and catechize children; yet it is in the practice of it, so great a lesson, that the oldest among us, have not so learned it, that we may perfectly take it forth, as children use to speak.  
Wherefore, let us I pray you (even all and every one of us) give diligent heed to the Prophet's holy exhortation; whom God hath set forth, as a most experienced Schoolmaster of faith unto us, as it followeth in the latter part of the Psal. When at any time we find ourselves cumbered in our minds (even as if we should be overwhelmed with temptations) let us practise the remedy which he telleth us of, from his own probatum-est: that is, let us empty our hearts, by pouring forth our complaints and supplications to our good and merciful God. So no doubt shall the force of all the temptations be broken, and continually let out, as the swelling waters by a most commodious sluice.  
Neither let us marvel, though toward the end of our Psalm, 
The meaning of it.  the Prophet so greatly debaseth trust in Man or in Riches: for alas, what are they, to deliver or save a man, & c?  
Wherefore, seeing (as the Prophet concludeth) both power and mercy belong unto God: let us (according to the pattern which is set before us) quietly repose our souls, only in and upon the Lord; nothing doubting, but with him we shall find most tempestive, seasonable, and happy deliverance and salvation.  
Read also Psalm: 33.16.17. and 146.3. etc. Thus then, we have David for one notable example. But he is not alone: we have Abraham also, Genes: 15.6. & Rom. 4.3. Abraham believed the Lord, and he counted that to him for righteousness. And Paul, Acts 27.25. I believe God (saith he) that it shall be so, as it hath been told me. Yea we have a multitude of examples, which the Apostle calleth a cloud of witnesses: Heb: ch. 11. And v. 6. of the same ch. it is affirmed generally, that every one that cometh unto God, must not only believe that God is: but also, that he is a rewarder of them that seek him.  
Hitherto, concerning the proof and ground of the article.  
Question. NOw in the second place, how were you taught, according both to the doctrine, and also to the examples of faithful men, recorded in the holy Scriptures, to understand these words: I believe in God?  
Answer. I have been taught, that in professing that I do believe in God; my meaning must be this, that I am verily persuaded, that the only true God of Heaven and of Earth, is, and (according to his most holy and faithful covenant) will forever be my good and gracious God, in all things: and that therefore, I do undoubtedly put my whole trust and confidence in him, looking for all good things from him, for comfort in all and against all evil, and finally for my deliverance out of all evil, and for eternal happiness and glory in his heavenly kingdom, through his free grace and mercy alone.  
This is so evident, from that which hath already been declared, that we will not stand upon any further explanation or proof of it. We will therefore go on forward.  
But before ye can believe in the only true GOD aright, it is necessary that ye know, who, and what manner of one, God is; that ye may be able to put an infinite difference betwixt him, and all things whatsoever besides.  
This hath been partly declared from the preface or general reason of the ten Commandments, in the former part of our Treasury. Yet because the more full declaration, or (as we may say) adornation and enriching of this excellent point of Doctrine, belongeth to the Gospel; therefore it is meet, that here we do make a more full inquiry into it.  
This we may do (as I suppose) in the order following.  
First, if we search out and sort together, the excellent titles of the Deity, which show and declare what manner of one he is, most entirely in his own Divine nature.  
Secondly, if we consider what those titles be, which show what manner of one he is, in respect of his creatures. And therein: first, what he is more generally toward all. And then more particularly, what he is: First, in respect of their several degrees in human society: and then, in regard of their several estate and condition touching the life and world that is to come, concerning both the wicked & also the Godly. But principally if we call to mind, which those most gracious Titles of God are, which concern his elect people, and holy Church, which is the most proper (and as we may say) the essential argument of our Christian belief.  
Not, that we think that any thing in God, is to be severed from his nature, as if it were accidental in or to him: For we know, that he was Eternally, and in all perfection, that which he is, without beginning, and so shall continue the same for ever, and world without end: but partly because we are to respect the order and time, both how and when, God hath manifested himself, by his external works, either of creation and government: and partly because we seek some help to secure the weakness of our understanding, and the frailty of our memory thereby.  
Question. First therefore, I desire that ye rehearse those titles that do show unto us, what manner of one God is, most entirely in his own nature. Which are they?  
Answer. First, as our Saviour Christ teacheth us: Ioh: 4.24. God is a Spirit (that is to say) he is a most spiritual, and Divine nature, or Essence, and Being.  

Explication and proof.  That is the meaning of our Saviour Christ indeed. For he doth not in those words speak of the third person of the Trinity, but of God in his Divine nature, simply and indefinitely considered: so that it is the same in sense, with that which God himself saith of his own nature and essence, in that he calleth himself: I am, that I am, Exo: 3.14. As though the Lord should say: I am such a one as cannot be comprehended of any creature, as touching the perfection and Eternity of my nature: who do cause all other things to be, but am caused of nothing, etc. And of the same word (as it is used in the holy language) doth the Lord usually call himself by the name jehovah; to the end he might be acknowledged, 
God in respect of his Eternity, calleth himsel●e also the First, and the Last. Isai: 44 6. and chap: 4●. ●2. I myself even I am the first, I am also the last. & ch. 41.4. I the Lord, do the first work, & I am he that doth the last.  not only a perfect being in himself, & the only eternal and efficient cause of all creatures: but also to be the cause of the effecting of all his promises and blessings, in the proper times, & seasons thereof: as the Lord doth interpret his own meaning. Ex: 6.2.3. Moreover (saith the text) God spoke unto Moses, and said unto him, I am the Lord, and I appeared to Abraham, Isaak, and to jaacob, by the name of Shaddai, (that is almighty, or all-sufficient God) but by my name jehovah was I not known unto them. That is, I promised to Abraham, Isaak & jaacob, the land of Canaan, for an inheritance; but I did not perform it unto them, as touching the real, and actual possession of it, as I will now to you their posterity, &c: as it followeth in that chapter. It is as much as if the Lord should have said to the jews, at the coming of Christ in comparison of the former ages, that he never showed himself so manifestly, or by his name jehovah, as he did then: in so much as all the promises of God are Yea & Amen in Christ. In which respect, our Saviour Christ himself telleth his disciples, that they were blessed above all other that were before them: in so much, as they now saw and heard, that which the Prophets and Righteous men among them, desired to hear and see, but could not. Wherefore, worthily might they then, and we ourselves now, in special manner hearken to the exhortation of the 68 
Genes: 21.33. Abraham called upon the name of jehovah, the everliving God.  Psal: vers: 4. Sing unto God, sing praises to his name, exalt him that rideth upon the heavens, in his name jah, and rejoice before him. & Isa: ch. 26.4. Trust in the Lord for ever: for in the Lord God (Be jah jehovah) there is strength for evermore. Read also this name I●h, Ps: 89.8. A mighty Lord, Chasin jah. and Ps: 94. twice, verses ●. and 12. and Ps: 118. five times, and 135. vers. 4. And in composition often times Halleluiah: praise ye the Lord. jah, is but as it were a contraction of the name jehovah. It noteth the Eternity, yea the Sempiternity or perpetual eternity of God, without beginning & without ending, He that was, & is, and is to come: as this name is interpreted in the new Testament, and applied to Christ our jehovah, the Lord our righteousness: as we are after to observe, when we come to consider of the Deity of his person.  
Question. But what other titles are there, which do more entirely than the rest declare the nature of God?  
Answer. Next unto the name jehovah, which (as I have learned) we do English by the name Lord, & thereby are to understand his eternal nature & being, as was even now declared: the most usual title of the Lord, is God: the which word as I have been also taught, is used of us, in stead of that which signifieth in the Hebrew language, the almightiness or omnipotency of God, as though he should call him the God of all might or power.  

Explication and proof.  So is it indeed: For the Hebrew word El, or Eloah, & in the plural number Elohim, signifieth the power, yea the manifold power and virtue of the Divine nature: yea & with some learned interpreters also, 
El, & Elohim. P●alm: 50.1. Deut. 32.15. Eloah.  the distinction of the persons in God, unto whom equally, the almighty power of the divine nature of God, doth belong, as we shall further consider afterward, by the grace of God. Thus then the most usual titles, belonging to the nature of God, are in our language, Lord and God: as though we should call him (as in other words we do) the Eternal & Almighty God. In regard of which eternity of God, the name of God, is oftentimes in the holy scriptures, said to be eternal: & likewise, that his mercy endureth for ever: & that all his promises are sure and steadfast; that his faithfulness shall never fail; that his throne is for ever; & that his righteousness is everlasting; and that there is no end of his kingdom. And in respect of his omnipotency. He that is mighty hath done for me great things (saith the Virgin Marie) and holy is his name. Luk: 1.49. And the almighty God by the name Shaddai, Psal: 68.14. and Ps: 91.1. and often in the book of job, ch. 5.17. & ch. 6.4.14. and chap: 8.3.5. and chapped: 22. five times, verses. 3.17.23.25.26. But of the titles of the justice, & mercy, & government of God, we shall have further occasion to rehearse them among some other sorts of the titles of God.  
LEt us therefore come to those, which show what manner of one God is named to be, in respect of his creatures: wherein also are noted the actions or works, as likewise the divine properties and attributes of God.  
Question. And first (to speak more generally) which are they?  
Answer. Creator, governor, and preserver of all things, most high possessor of heaven and earth. The Lord God of all flesh, and of the Spirits of all flesh. The searcher of the hearts and reins, judge of the whole world, who judgeth without respect of people: The judge which maketh low, and which maketh high, Lord of hosts, and if there be any other like to these?  
These are every where to be found in the holy Scriptures Creator Eccles: chap: 
Explication & proof.  12.1. and Isai: ch. 42.5. and chap: 45.12. & ver. 18. Acts 17.43. etc. Psalm: 33.6.7.8.9. Psalm: 74.16.17. And Psalm: 94.9. job. chapped: 32.22. etc.  
Governor, Psal: 22. The Lord ruleth among the Nations. And Ps: 33.10.11. The Lord breaketh the Counsel of the heathen, and bringeth to nought, etc. He that chastiseth the Nations, Psal: 94.10. and Psalm: 47.8. God reigneth over the heathen. And Psal: 66.7. He ruleth the world by his power, Isai: 16.1. The ruler of the world. Preserver, job, chapped: 7.20. O thou preserver of men. And 1. Timot. 4.10. We trust in the living God, who is the preserver of all men, specially of those that believe. And Psalm: 36.6. He that preserveth man and beast. No man could have any power or authority to govern, if God did not give it him. john chap: 19.11. and Rom: 13.4.  
Most high God, possessor of Heaven and Earth, Genes: 14.22. and Psalm. 104 24. Tremell. The Lord God of all flesh. jerem. 32.27. & of the Spirits of all flesh, Numb: 16.22. and chapped: 27.16. And Hebr: 12.9. Father of Spirits. Zech: 12.1. The Lord who hath form the Spirit of man within him. etc. And Ezech: 18.4. All souls are mine, both the soul of the Father, and also the soul of the son are mine. Searcher of hearts and trier of the reins. 1. Sam. 16.7. The Lord beholdeth the heart. And 1. Kings. 8.39. The Lord only knoweth the hearts of all the children of men. And Prou: 16.2. The Lord pondereth the Spirits. Psalm: 7.9. The righteous God trieth the hearts and reins. And jerem: 11.20. and chap: 17.10. I the Lord search the heart, and try the reins, Acts. 15.8. God which knoweth the hearts. and 1. Thess: 2.4.  
judge of the whole world: Gen: 18.25. Shall not the judge of all the world do right? saith Abraham to the Lord. Read also job. chap: 34.10. etc. 19 He judgeth without respect of persons. Deut: 10.17.18. Acts 10.34. Rom: 2.11. And in many other places, The judge who maketh low, who also maketh high. Psalm: 75.7. Lord of Hosts. Psalm: 46.7. The Lord of Hosts is with us. And Psalm: 82. thrice in that Psal: And Ps: 84. four times. and Psa. 89.8. O Lord God of Hosts, who is like unto thee; which art a mighty Lord, and the truth is about thee? 32.18. & Amos 4.13. The Lord of Hosts is his name.  
And note also, that the works of God, not only of Creation, & of the ordinary course of Government, but also his extraordinary and wondrous works, partly such as he worketh by his own immediate hand, & partly such as he worketh by the ministery of his servants, both for his people, and against the wicked; they are so many declarations of his divine wisdom, mercy, justice, etc. According to that Psal: 9.16. The Lord is known by executing judgement. Selah. A point worthy singular observation. And in respect of his mercy, according to that Psal: 68.20. This is our God, even the God that saveth us. etc.  
Question. Now which are the titles of God in a more particular respect of the degrees of his people, in human society?  
Answer. He is in this respect, called the most high, & excellent, he that inhabiteth Eternity, whose name is the Holy one. Isai: 57.15. & Ps: 83.18. The mosthigh over the whole Earth. & Ps: 97.9. And 1. Tim: 1.17. The King everlasting, immortal, God, only wise. And ch. 6.15.16. He that is blessed, & prince only, the King of Kings, & Lord of Lords, who only hath immortality, & dwelleth in the light, that none can attain unto, whom never man saw, neither can see, unto whom be honour & power everlasting. Amen.  

Explication & proof. This title of GOD (Gneljon, the most high) is often in the Psalms, namely in these, 7.9 18.21.46.47.50.56.57.73.77.78.82.83.87 91.92.107.  Read also, 1. Chron: 29.11.12.13. and Psal: 24.7.8.9.10. The king of glory: that is, the most glorious King. And 82.1. God standeth in the assembly of Gods. (For judges & magistrates assembled, are the honourable assemblies which God himself hath called to the seat of justice,) and he judgeth among Gods: that is, among the same judges & magistrates, gathered together in his name: either ratifying every right sentence which they give, or reproving the contrary, as it followeth in the same Psalm. For all judgement is properly the Lords; it is his sovereign prerogative, belonging as it were to his Crown and Dignity: Deu: 1.17. & 2. chro: 19.6.9.10.11. Read also Eccles: ch. 5.7. If in a Country thou seest the oppression of the poor, and the defrauding of judgement & justice, be not astonished at the matter. For he that is higher than the high regaraeths; yea, he that is most high above them. Where the word (Gebhohim) used in the plural number, noteth the most high excellency of God. And that also (as some interpret it) in respect of the most high mystery of the holy Trinity. In Ezra: & Nehem: God is divers times called, the God of heaven. Thus we see what manner of one God is, in comparison of those that be in higher place above the rest. Though they be high, yea higher powers, as Ro: 13.1: yet God only is the most high. Whereas these are mortal: Ps: 146.3.4. & Isa: 51.12. The Lord God is immortal. Though they dwell in Princely Palaces, yet their dwelling places are nothing comparable to the habitation of his heavenly glory. They are many, & so their government is a parted government: but God is one, & hath the whole sovereignty, entirely united in himself. Ps: 47.6.7.8.9. God is called also oftentimes in the holy Scriptures, (Adonai) the chief Lord, authoriser, & supporter of all Lordship and Government. And therefore the title is in a special form of writing attributed to God, as some observe (Adonai, not Adonis, or Adoni,) as it is applied to men. And in this respect of his sovereignty, he is called Adonei Adonim) Ps: 136.3. the Lord of Lords, that is, the Lord of all that have government, whether domestical, eccl: or civil. And Mal: 1.6. The plural number for the singular, in the same sense, twice in the same verse. Hence, or according to this, the word (Heden) is used for (basis or sustentaculum) the foundation of a thing.  
Question. Now further, which are the Titles of God, which show what manner of one, God is; in respect of those of inferior estate and low degree, who are humbled in themselves, & c?  
Answer. He is the Father of Mercies, the God of all consolation and comfort. 2. Corinth: 1.1.3.4. and chapped: 7, 6. The God that comforteth the abject. He is the Father of the Fatherless, and judge of the Widows: Psalm: 68.5. and Psalm: 113.5. who is like unto the Lord our God, that hath his dwelling on high? who abaseth himself to behold things in the heavens and in the earth. He raiseth the needy out of the dust, and lifteth up the poor out of the dung, etc. And Psalm: 146.7. He executeth justice for the oppressed, he giveth bread to the hungry. He looseth the prisoners. etc. It followeth that you show which those kind of titles are, which declare what manner of one our God is against the wicked, whether Princes or any other. Which may they be? Question.  
Answer. He overthroweth the way of the wicked, as it followeth in the same: 146, Psalm, He is terrible to the Kings of the earth: Psal. 76, 12. Yea generally, it is a fearful thing for any contemptuous sinner to fall into the hands of the living God. For vengeance belongeth to the Lord, and he will recompense. Heb: 10, 30, 30, 31. and Rom: 12, 19, according as Psal: 94, He is expressly called, God the avenger.  
To this purpose we may call to mind again, That God judgeth without respect of persons. 
Explication & proof.  For seeing he will not have his magistrates to respect the poor in any evil cause: Exod: 23, 3, and Leuit: 19, 15, Much less will God himself deal partially.  
Question. NOw in the last place, what are those titles of God, which do concern his Church, and that special favour which he beareth to it, and to every true member thereof?  
Answer The Lord God of the Hebrews: and the God of Abraham, Isaak and jaacob, or Israel: in many places of the holy Prophets. The holy one, job. cha.: 6.10. The holy one of Israel: Isai. cha.: 6.3. and 41.14. and cha.: 43.15. and Luke. cha.: 1.49. Holy is his name. The hope of Israel: jerem. 14.8. and Psal. 46.1. and 62.8. yea the hope of all the ends of the earth. Psal: 65.5. The God both of jew and Gentile. Rom: 3.29. Redeemer, Deliverer and Saviour of his people: as he is often called, and as he himself calleth himself, in the writings of the Prophets; and every where else in the holy Scriptures.  

Explication & proof.  We shall find it to be true for a good taste, if we do call to mind the testimonies alleged before out of Isaiah, to prove that there is but one only God, who there is called, the only Saviour. And likewise, The God of our salvation. Psal: 68.19.20. and Psal: 25.5. and 27.9. Moreover Isaiah chap: 41.14. The Lord calleth himself the redeemer, and the holy one of Israel. And chap. 44.6. and chap: 47.4. and chap: 48.17. and chap: 49.7. and chap: 59.20. I know that my redeemer liveth, saith job, chap: 19.25. This redeemer (as well writeth F: jun:) is the father in the son by the spirit. And to this end and purpose, is the Lord also called the God who only worketh wonders, for the deliverance and safety of his people. Psal: 77, 14, and Psal: 72, 18, and 136, 4. And David for his part, calleth God his deliverer out of all his trouble, and from all his enemies. 2, Sam: 4, 9 and Psal: 18, 48. And otherwhere, a present help in time of need: etc. And again, Great are the troubles of the righteous, but the Lord delivereth them out of all He is the King of Saints: Revel: chap: 15, 3. In all which respects, he is called The blessed one: that is, he that is for his incomparable goodness to be blessed and praised above all, yea even the wicked being judges. Mark, chap: 14, 61.  
And thus we have helped ourselves with some distinction of the manifold titles of God, that from thence we might learn, what manner a one our God is, in whom only we are to believe. There are some places of Scripture, wherein the principal of these titles, are purposedly set down together. It were therefore to good purpose, that you do rehearse some one or two of them. Question. Which may they be?  
Answer In the 6, and 7, verses of the 34, of Exodus: God himself proclaimeth his own divine name and nature in these words. The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin, but not making the wicked innocent, visiting the iniquity of the fathers, upon the children, and upon children's children, to the third and fourth generation.  
The same, almost word for word, is repeated by Moses: Numb: 14.18. which he maketh the ground of that his prayer, whereby he entreated and obtained mercy for the people, who had grievously provoked the Lord to anger against them by their infidelity. Read also Deut. 10.17.18. and Psal. 103.7.8. etc. The like is in many other places. The which we must not think tedious to search out, and to observe more diligently, from time to time. For when men of this world, are exquisite in seeking out, and blazing and setting forth the titles and styles of earthly Princes: shall not the servants of God, much rather, use all holy diligence, to seek and inquire after the knowledge of the excellency of God, what his divine style is; infinitely exceeding all the multiplied titles, that can be attributed to all the Princes of the world? Yes, & the rather are we to use all diligence herein, for the reproof of the sottish rudeness of a number who (notwithstanding they are careful to observe the titles of men) they will not wholly and right out (as some use to speak) or with any reverence utter one title of God. He is not God Almighty in the mouths of many, but God a might: as if they might be haile-fellow well met with him.  
Here therefore, we will by the grace of God, stay yet a little longer in this point. For seeing it hath pleased God, to express his own nature, not only simply and entirely in itself: but also in way of comparison, and that partly negatively, and by an infinite inequality; partly by similitudes, in a certain proportion of resemblance, for a further help of our weakness: we will also consider of these things. And first of this, that by an infinite disparagement (as it were) the Lord expresseth himself after this sort; that he is such a one as none may be compared or matched with him: As Psal: 89.6. Who is equal to the Lord in the heavens? and who is like the Lord among the sons of the Gods? that is, of the most mighty upon the earth. Whereunto, we may make that for a true answer, which we read, Psal. 97.9. The Lord is most high above all the earth, and much exalted above all gods: that is, above all the Angels of heaven. And again, Psal: 86.8. Among the Gods (that is to say, among any of those, to whom the name of God is given, whether to Angels, or men of magistracy and power above the rest; or to false Gods, such as are so, only by Idolatrous conceit) there is none like thee o Lord, and there is none that can do like thy works. And Psal: 135.5.6. I know that the Lord is great, and that our Lord is above all Gods. Whatsoever pleased the Lord, that did he in heaven & earth, in the sea, and in all depths. Herein therefore, the Prophet Isaiah is earnest: cha. 40.18. To whom then will ye liken God, or what similitude will ye set up unto him? And v. 25. To whom now will ye liken me, that I should be like him, saith the holy one? And Exo: chap. 1●. 11. Who is like unto thee o Lord among the gods! who is like thee so glorious in holiness, fearful in praises, doing wonders! etc. And Deu: 32.31. Their God is not as our God, even our enemies being judges. And also Psal: 115.3. etc. Our God is in heaven, he doth whatsoever he will. Their Idols are silver and gold even the work of men's hands. They have a mouth and speak not, etc. And jer. 10.16. The portion of jaacob is not like them: for he is the maker of all things, and Israel is the rod of his inheritance The Lord of hosts is his name. And Gal: 4, 8. The gods of the heathen are not gods by nature, as our God is: to wit, of a most spiritual divine nature, infinite and eternal, as hath been declared before.  
To this kind of expressing the Lord, in way of comparison negatively, belongeth that which is written, Numbers 23.19. God is not as man that he should lie: neither as the son of man, that he should repent.  
Likewise 1. Samuel. 15.29. The strength of Israel will not lie nor repent, for he is not man that he should repent. Moreover Hosh: Chap. 11.9. I am God and not man, the holy one in the midst of thee, etc. And Rom: 3.4. Let God be true, and every man a liar. As though he should say, howsoever man is found light and inconstant: yet this is a principle which ought to be above all exception, that God is always, and in all things, perfectly true. And on the contrary, to the same effect: Isai 31.3. The Egyptians are men and not God and their horse's flesh, and not Spirit. Therefore prayeth the Church: O God give thou us help against trouble, for vain is the help of man. Psalm. 108.12. and Ps: 20.7.8. and 33.16. Hereunto also may be referred these Titles of God, only wise, or infinite in wisdom: Epistle of Jude, vers. 25. and Ps: 147.5. Invisible, Heb. 11.27. Incomprehensible. Ps: 145.3. His greatness is incomprehensible. Immortal, as before: 1. Ti. 1.17. And who only hath immortality. ch. 6.16. He that Reigneth of old. Ps: 55.19. and Dan. 7.9. and Isai: 51.9.10. For these also have a reference of comparison, in respect of creatures. For man is mortal, and all things else transitory, and mutable: God is not so: He is the everliving God, Ps: 102.23.24. etc. There is no change in him, he is always the same. james: 1.17. And jerem: 10.10. The Lord is the God of truth: he is the living God, and an everlasting King, etc. Every Creature hath his limited substance and place: yea place itself is limited. But God filleth all places, yea he comprehendeth them, but is not comprehended. He filleth heaven and earth. jer. 23. vers. 23.24. He is greater than all creatures. Isai: ch. 40.12. etc. Not that we are to ascribe any material magnitude or greatness to God (for he is a Spirit) but such a greatness as is to us incomprehensible, as was said in the Psalm. Such a greatness, as filling all places, doth therewithal after a sort fill all things, he being in them, & they having their being in & by him, though he be in no wise intermixed with any of them. So that when we look upon all things, and see th● beauty of them, and comprehend in some measure the greatness of the heaven and the earth: we must conceive of God to be of an infinite Majesty and Goorie, even by the greatness of his throne and footstool, etc.  
Yea and though man hath much knowledge; yet beside that he hath none which God hath not given and taught him, according to that in the Ps: 94.10. & Isa: 28.24.25.26. And 1. Cor: 7. ver. 7. Besides this I say, How little do we know of his ways, and of his infinite knowledge and judgements, which are unsearchable? job: ●6. 14. etc. Read ch. 9 & ch. 33.13.14. Read also Isai: 40.13.14. Rom. 11.33. O the deepness of the Riches, both of the Wisdom and knowledge of God How unsearchable are his judgements, & his ways past finding out! For who hath known the mind of the Lord? or who was his Counsellor? Or who hath given to him first, and he shall be recompensed? For of him, and through him, and for him are all things: to him be glory for ever. Amen. Let men therefore be as wise as they may be: that is, even as wise as it shall please God to make them: yet GOD only, is perfectly wise, like as our Sau: Christ saith of God, He only is good: to wit, as touching the fountain, & also the perfection of goodness.  
And thus God vouchsafeth by speech of comparison, noting (as was said) an infinite disparagement betwixt him & all creatures, to give us some help toward the knowledge, which we in our weakness may be able to conceive of him.  
Let us now come to those familiar similitudes, where by it pleaseth God, to express himself in a certain proportion, for a further help of our weakness.  
These similitudes whereunto God likeneth himself, they are partly in respect of his Church and children: and partly in respect of the wicked.  
And that we may by an hysterosis begin first with those that concern the wicked: God is in respect of them compared to a mighty Warrior to overthrow them: Exod: 15.3. The Lord is a man of War, his name is jehovah. And Psalm. 76.3.4.5.6.7. There broke he the arrows of the bow, etc. And Psalm: 78.65.66. etc.  
He is compared to a jealous houshand, that will take revenge of their spiritual fornication: as in the 2. Commandment, & Ezod: 34.14. The Lord whose name is jealous, is a jealous God. And Deuterono: 32.21. They have moved me to jealousy, with that which is not God. And Nahum: chapped: 1.2. He is compared to a Lion, or Bear of the Forest, in respect of his fearful vengeance, to terrify men from sin. Ps: 50.22. Amos 3.8. & Isa: 31.4. Yea & sometime toward his own children, Isa: 38.13. Hosc: 5.14. and ch. 13.7.8.  
Finally, our God is to the wicked, even a consuming fire. Deuter: 4.29. and Hebr: 12.29. Read also Isai. 33.14.  

〈◊〉 1.2.3.10 2●. 〈…〉 G●● is the 〈◊〉 o● his Servants. 〈◊〉 43.3.  But unto the Church and people of God, who truly believe in him, fear him, and walk in his ways: The Lord is a quiet and peaceable resting place. Psalm: 90.1. Lord thou hast been our habitation, from generation to generation.  
He is a Sanctuary of refuge in time of danger. Isai: 8.13.14. A strong Tower of defence. Prou: 18.10. and Nahum: 1.7. The Lord is God, and a strong ho●de in the day of trouble, and he knoweth: (that is, he tenderly regardeth them that trust in him.) He is the rock of their salvation. Psalm: ●9. 26. and the ●orne of their salvation. He is my rock and my fortress, saith David: Psalm: 18.2. And Psalm: 92.15. The Lord my rock is righteous. And Psalm: 95.1, Let us sing aloud to the rock of our salvation. Read also, Proverbs, 30.5. He is a shield to those that trust in him.  
And many times in the Psalms. Namely Psalm: 59.11. and Psal. 115.9.10.11. and 119. verse. 114. And Genes: 15.1. The Lord saith to Abraham, Fear not Abraham, I am thy buckler, and thy exceeding great reward.  
According to that Deuteron: 33.29. Blessed art thou O Israel: who is like unto thee, O people saved by the Lord, the shield of thine help, and sword of thy glory etc. And Psal: 17.8. and 57.1. And again Psal: 63.7. and 91.4. He is compared to a hen, gathering her chickens under her wings, for defence against the Kite. Like as our Saviour Christ speaketh of himself. Matth: 23.37. But among all similitudes, the Lord useth none so plentifully, as he doth man himself, for a representation of his Divine virtues, insomuch as he made him of of all other earthly creatures, more answerable to his own similitude and likeness, & so the more five to resemble himself by. And therefore he speaketh of himself, as having a resemblance to man, in all his powers, and parts, both inward and outward. Yea therefore also, hath he chosen to represent himself, sometimes to his servants, in the likeness and shape of man by vision. Yet with such a dissimilitude, as was most fit to set out the excellency of the divine Majesty and glory, exceeding all human representation & likeness. 1. Kings. 22.19. Isai: chap: 6. 1. Ezech: ch. 1. 26. 27. and Dan: 7.9.10.  
The particular speeches, (whereby the Lord is spoken of) as having a soul, a heart, a head, face, eyes, nostrils, mouth, hands, feet, &c: they are so frequent in the Scriptures, that it is needles, and would be overlong to rehearse, in what respect the Lord doth thus speak of himself. We may read them to very good purpose, in the beginning of the first book Of the substance of religion, by Amandus Polanus, who hath diligently gathered them together, and learnedly interpreted them to our hand. The eyes of the Lord, note his wisdom and providence, his mouth, the declaration of his will, his arm and right hand, his invincible power and government, his feet and footsteps, the proceeding and execution of his judgements, etc. Psal: 68.24. and Psal: 77.18. and 89 51.  
But in all such speeches, we must beware that we conceive in our mind, nothing carnally of the divine and Spiritual nature of God. For as it is said in the book of job: ch. 10.4. that he hath no carnal eyes, neither seethe as man seethe: so is it to be acknowledged concerning the rest. For in so much as our Saviour Christ saith of Spirits that are creatures, that they have not flesh & bones, Lu: 24. ●9 much less is the Creator of Spirits, to be thought to have so; or to be any substance of any shape and outward form.  
And thus, if we seek to know God, according to the instructions and testimonies of the holy Scriptures: we shall by the grace of God, know him as he is to be known, a thousand fold more perfectly, than by all Philosophical conceit & discourse of reason: & accordingly, we shall rightly believe in him. Yet, when we have used all good & holy diligence, we must rest ourselves, in that knowledge which is unto sobriety. For as touching the nature of God, (as he is in h●mselfe we cannot know it but by his back parts, as he himself speaketh. As for his most perfect glory, which shineth above all visible brightness as it were in his face, we cannot possibly behold or look upon it, 
It belongeth to every Christian.  save only as he hath revealed himself, in the face of our Lord jesus Christ. 2. Cor. 4.6. And yet this knowledge also is passing knowledge, as touching the full perfection of it. Ephes: 3.19. And Galat: 4.9. We cannot know God as we are known of him. Hitherto therefore of the meaning of the Article, I believe in God.  
Now let us inquire of the third point: to wit, what promise we the Gentiles have, that this only true God, who was in special manner the God of Israel, willbe likewise our God.  
Question. What proof have you for this?  
Answer. In the first chapter of the prophesy of Hosea, verse 10: thus we read, In the place (saith the Lord) where it was said unto them, ye are not my people: it shall be said unto them, ye are the Sons of the living God.  
And again chapped: 2. the last verse: I will have Mercy on her that was not pitied, and I will say to them that were not my people, Thou art my people, and they shall say, Thou art my Lord.  
This is indeed a general promise concerning the calling of us the Gentiles, including every one of every Nation, whosoever shall (in the time and season of this calling) have grace, truly to believe in God. read Rom: 9.24.25.26. etc.  
Question. But what proof have you, that the time of this general calling, is all ready come?  
Answer. In the 3. chapped: to the Rom: verse 29. the Apostle Paul affirmeth, that ever since the Gospel hath been Preached to all Nations by the Commandment of our Saviour Christ: God is to be acknowledged, not only the God of the jews, but also of the Gentiles. For (saith he) it is one God that shall justify the Circumcision of faith, and uncircumcision through faith.  

Explication & proof.  By Circumcision of faith, the Apostle understandeth the believing jews, that were circumcised; as by uncircumcision the Gentiles believing, though they were not circumcised. His meaning is therefore, that the same Faith in Christ, doth justify them both, in the sight of God. And let us mark to our comfort (seeing the greatest cause and title that we have is pleaded) how earnest the Apostle is in averring and affirming the calling of us the Gentiles, into the fellowship of the covenant of grace and salvation, together with the jews. Is God (saith he) the God of the jews only, and not of the Gentiles also? Yes even of the Gentiles also. Read also. 1. Corint: ch. 12. verse 13. and Ephes: 2.11. etc. And Act: 11.1. etc. and chap: 15. 7. etc.  
This verily is worthy our special observation. For in so much as it is certain, that we the Gentiles were cut off from God's convenant: it is necessary, that we should have ground and warrantise of our insition and engrafting again. To this purpose, the testimonies alleged, are infinitely more worth, than their weight in Gold, as a man may say.  
Question. But that we may proceed: seeing the faith of Gods elect (as it is called, Tit: 1.1.) is common to all the people of God, whether jew or Gentile (as hath been showed) and there is but one Faith, Ephes: 4.5. Why do we in the profession of our faith single out ourselves as it were (every one for his own part) saying: I believe in God, &c: And not, We believe.  
Answer. First, because it is of the very nature of the true justifying Faith, to make particular application of the Promises of Almighty God, to every one whom God hath endued with it.  
secondly, because it is the duty of every true believer, to make profession of his own Faith, rather than of any other man's: in so much as no man knoweth the truth and certainty of the saith of any other, so undoubtedly as he may do of his own.  
Thirdly, because no man can be saved, but by his own Faith.  
Finally, to the end that every believer might be admonished and provoked (each by the example of other) to seek to have the ground of faith firmly settled in himself: and every one to try and examine himself concerning the truth of his own faith, lest he should (at unawares) deceive himself in a vain opinion and imagination of faith, in stead of faith itself.  

Explication and proof.  These are very good reasons in deed; for the particular confession, and profession, of every Christian his own Faith. For the proof whereof, touching the first, let us consider, that it is the usual manner of the publishing of the Gospel, to apply it particularly: as Roman: 10.9. If thou shalt confess with thy mouth the Lord JESUS, and shalt believe in thy heart that GOD hath raised him up from the dead, thou shalt be saved. & Gal: ●. 7. Act: ch. 16. 14. 15. and verse 31. Believe and thou shalt be saved. Likewise Chapt: 8.37. Philip saith to the Eunuch (Lord Treasurer to Candaces the Queen of the Aethiopians) If thou believest with all thine heart, thou mayest be baptised. And he answered, I believe that JESUS CHRIST is the Son of GOD. And then the Evangelist Philip baptised him. The same was the ordinary manner of the Ministers of the Gospel, in the primitive Church: to require a particular profession of the faith of such, as were from time to time, converted from Paganism, and admitted to be Baptized for members of the Church of Christ.  
Yea, it was the very cause, why this form of profession was collected, and set down in this particular manner.  
Touching the second point, read. 1. Pet. 3.15.16. Be ye ready always to give an answer to every man that asketh you a reason of the hope that is in you. And that with meekness and reverence, having a good conscience, etc. And Reuelat: Chapt: 2.17. Where the assurance of everlasting life, and the care of newness and godliness of life here (either of them springing from faith) they are fitly compared to the Manna that is hidden, and to a white Stone, wherein a new N●me is written, which no man knoweth, saving he that receiveth it.  
We may indeed, yea we ought charitably, and that with good hope and trust toward God, conceive of su●h as are fruitful in good works, that they are the true elect of God; specially, if they are in special manner fruitful, as the Apostle Paul was very well persuaded of the Thessalonians. 1. Epi: 1.3.4. &. 2. Ep●: 1.3.4.  
And of the Philipp: chapped: 1.6.7. But the certain, yea the only undoubted certainty, is principally to be found of every man, in the persuasion of his own heart, confirmed unto him by the testimony of the Spirit of G●d.  
Thirdly, that every man liveth by his own faith, and not by the faith of an other. read Hab: Chapt: 2.4. The just shall live by his Faith. Yea by that faith whereby he is assured, that Christ liveth in him; according to th●t of the Apostle Paul, Galat: 2.20. I live, (saith he) yet not I now, but CHRIST liveth in me: and in that I now live in the flesh, I live by Faith in the Son of GOD, who hath loved me, and given himself for me. And Rom: 8. 3●. ●●. 39. He teacheth that every Christian ought to be so persuaded, that he may comfort himself: that neither death nor life, nor any thing else, s●all be able to separate him from the love of God, which is, in Christ jesus our Lord.  
For the last point, read 1. Cor: 11.28. and 2. Cor: 13.5. Prove yourselves whether you are in the faith: examine yourselves: know ye not your own selves, how that jesus Christ is in you, except ye be reprobates? That is, no better than such, as for the present, have no ground to think better of themselves, then of such as be counterfeited Christians, and no true members of Christ, etc.  
So then, by all these reasons it is manifest, that the articles of our faith, and the faith and belief of them, doth belong to every true Christian, that none may put them off from himself: as that the common sort of Christians should say; these things contain such high mysteries, that they belong only to learned men: or that any of the learned should say; these are so common matters, that they are rather for children then for us. No, no: they are both for children which be of years of discretion, and for grown men too: they are for the learned to study a more exact and full knowledge of them, and also for the most simple Christian to labour to understand and believe them in some measure: whosoever do mind unfeignedly, the way of their eternal salvation.  
It is not enough for any to say, I believe as the Church believeth, unless he do know that the Church believeth as it ought to do. Nay rather, it is the duty of every Christian, to seek after such a measure of knowledge, that he may be able to discern betwixt the true Church of Christ, and every false or Antichristian Church: betwixt the true faith of the one, and the erroneous faith of the other, etc. according to that we read, 1. john, 4.1. dearly beloved, (saith the Apostle) believe not every Spirit, but try the Spirits whether they are of God, etc. And Math: 7, 15. Beware (saith our Saviour Christ) of false Prophets: that is, of such as teach false doctrine, etc. Otherwise, we shall endanger ourselves to the wrath of God, and to be partakers of those plagues which GOD will cast upon them. Revelation: chapter: 14.9, 10.11, 12.  
Let every true Christian therefore, not only say, I believe: but let us every one be careful, to understand and believe those high mysteries which we do commonly profess, every day better than other. For this we may be sure of, that none can believe them in any measure, but such as do understand them in some measure.  
Question. But that we stay not too long in one thing: Why doth every one of us say: I believe in God: and do not content ourselves to say, I believe God?  
Answer. In the use of our language, when we say: I believe in God, it is a more significant phrase of speech, to express that particular apprehension and application of God's mercy and goodness (as belonging particularly to every one) then if every one should only say: I believe God.  

Explication & proof.  It is so in deed. For a man may be said to believe God: to wit, that he is true, though he be interressed in no part of the benefit of the justification and salvation of God. And beside, this phrase of speech is very fit and commodious, to put a difference betwixt our faith toward GOD, and that which we believe concerning the Church of GOD. For albeit we do believe, that God hath his catholic Church, consisting of jews and Gentiles, & that thereiss a communion of Saints, &c: yet we may not say without great caution, that we believe in the Church, no not in the true Church of God.  
It sufficeth that we believe, that God hath his catholic and invisible Church, in the which there is certainly a sweet communion of Saints: and that to the true members thereof, forgiveness of sins belongeth, and also the resurrection of the body and everlasting life: though we do not believe in it.  
The most that we may believe concerning the true Church of God, is that it is a faithful witness of God's holy truth, to uphold it against all Infidels and Atheists that deny it, and against all heretics which seek to deprave it: to the end it may remain inviolable, to the posterity and ages to come, according to that of the Apostle Paul. 1, Timoth. 3, 15. The house of God, which is the Church of God, it is the pillar and ground of truth. But of this more afterward.  
There is a like good use also, of the difference which learned Interpreters put betwixt the diverse phrases of the Latin speech: 
* To believe that God is. 2 To give some credit to God, as true. 3 To repose su●e trust in God, as most gracious and merciful to a ma●s self truly believing in him.  Credere Deum: sc: esse: Credere Deo: and Credere in Deum. For as touching the former two, the wicked may do them: the last only, is proper to the children of God.  
And although in the holy Scriptures (as they are written in the Hebrew and Greek languages) there is not so exact a difference put between these kind of phrases: yet they must be diversly understood and interpreted, according as they are referred either to GOD, or to man. For although the preposition Beth in the Hebrew, be joined with the word of believing when it is referred to men, as well as to GOD: as we find it. Exodus, 14.31. and 2. Chronicles, chap. 20, verse, 20. (As though we should in our language read it thus. Believe ye in the Lord and in his Prophets:) yet of necessity, must we use a differing interpretation, because GOD only is simply and for himself to be believed in; but no creature, no not the holy Prophets, are to be believed, but for the Lords sake, and according to the Lord, as they are faithful witnesses of his undoubted truth.  
And again, although sometime the Preposition Beth which is in the Hebrew, as Genesis. 15.6. is left out in the Greek allegation: as Romans, 4, 3. yet we are to understand Paul, as well as Moses, to speak of one and the same true and undoubted justifying faith. For both of them, speak of one and the same faith of Abraham: who most faithfully and firmly believed in God.  
The same is to be said of divers other places of the new Testament, that the word of believing used without a preposition (as Acts, 27.25. and 2. Timothy, 1.12. Acts, 8.37. Romans, 10, 9) doth note the true Christian faith, as well as where the preposition is added: as john, 6.29. and 1. Ep: 5.10. Rom. 4.5. and 1, Tim: 1.16.  
Finally sometimes, though the preposition be added, as john, 2.23. and chapters 12, 42: yet the word of believing so used, doth not note a true and undoubted faith, in some of those that are said to believe in Christ. But of this enough, though not unprofitable, as I trust. Hitherto of the meaning of this article of our faith: I believe in God.  
Now let us come to the fourth point of our inquiry touching the same.  
Question. What are the comfortable fruits and benefits, which belong to that gracious promise, which GOD of his mercy, hath made to all and every one of those that shall believe in him, that he will assuredly be their God?  
Answer. To speak generally, It is our whole blessedness and our only true glory and rejoicing, that we have the only true GOD for our GOD. For our safety and whole welfare under his protection and government, in the way of his true worship and service, (yea even in the manifold afflictions and trials of this life) it is infinitely to be preferred above all worldly riches, honour, and pleasure, whatsoever might be enjoyed, under the most flourishing government and defence of the richest, mightiest, and bountifullest Monarch, of the whole world.  

Explication and proof.  It is verily so, according as the Lord our GOD is of infinite wisdom and power, and of unmeasurable riches and mercy, etc. above all the Potentates and Rulers in the whole world. For the proof whereof, we shall not read in vain, Psalm, 33, 12. and Psalm. 89.15.16. etc. and 144.15. and 146, 5. We may see the confirmation hereof further, if we read Psalm. 84.4, 5, 9, 10, 11, 12. and Psal. 141.4.5.  
And seeing (as hath been already showed) GOD is all only goodness, perfectly good, and the alone fountain thereof: it must needs be, that it is the only happiness, and (as we may say) the summum bonum, the perfect bliss of the whole Church, and of every member thereof: to have God to be their God, and to participate of that goodness, 
The Comforts and benefits.  which is infinite in him. Read Genesis, 17.7, 8. I will establish my covenant (saith the Lord to Abraham) between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be GOD unto thee, and to thy seed after thee. etc.  
It is the covenant of all mercy, not only concerning the blessings of this life, but also concerning the happiness of the life to come: as our Saviour Christ interpreteth it, Matthew, 22.31.32. Luke, 20.35.36.36.37.38. Read also Ezek. 36, 26.27.28. etc. 37, 38. And Hebr: 8, 10. And chap. 11.13, 14, 15, 16.  
Verily, there is no doubt, but if we do truly believe in our only true God, we may assuredly persuade ourselves, that according to his manifold, and most gracious promises; he will use his divine wisdom, power, mercy, justice, faithfulness, and truth, to our unspeakable benefit above all that we can ask or think. For what comfort and security can be greater: nay what can be equal to this, to have the most gracious promises of him, who is most faithful, made unto us? Psal. 36.5. and 89.2. and 146.5.6. To have the most ready aid of him that is the strongest? Rom. 8.31. To be guided by the counsel of him, that is the wisest? Psal. 16, 7. and 73.24. Who knoweth how to deliver those that be his out of their greatest perils & dangers: 2. Pet. 2, 9 in so much as to him belong the issues of death? Psal. 68.20. and 1. Cor: 13, 13. Finally, what comfort can be like to the comfort of a great offender (such as we are all before God) to stand at the mercy of him, that is most pitiful and merciful: to all such as attend upon his mercy, and crave it of him: Psal. 86.15. and 147.11. Micah. 7, 18. etc. in so much as it shall never be in vain to call upon him? Psal. 17, 6, 7, 8.  
Behold therefore, how all things are in all perfection, in the divine nature of God: whatsoever may be required, to the grounding and establishing of undoubting belief in him. If he did only perfectly know how to do us good, and were not able to perform it: Or if being wise and able, he were not willing: Or being both wise, and able, and willing, if he were not faithful and constant, to confirm and establish his goodness toward us: there might be some occasion of doubting. But seeing the Lord our God, is both perfectly wise, and sufficiently able, and readily willing, and constantly bend to do us good, yea to make us for ever partakers of all his mercy and goodness: there is no place left, why we should be in any the least doubt thereof.  
These comfortable fruits, and prerogatives of faith, have heretofore caused the Church of GOD, to place all faith and trust only in GOD: and so ought they to do still. Yea, notwithstanding we should have at any time (if so it were possible) as valiant and mighty Captains and Rulers, and as tender and vigilant Foster-fathers' unto us, as Moses, joshua, David, and other were to them: yet must our faith and trust, be fixed only in the living GOD: who alone, maketh all means of succour, mighty and effectual for the defence of his people.  
For the proof whereof, consider that which we read, Psalm, ●0. and Psalm, 21. Hear call to mind again, Psalm, 89.15. etc. and Psalm, 144.15. Blessed are the people whose GOD the Lord is. Whereupon also, justly is the exhortation made unto all the people, that they would rejoice in him: Psalm, 66.1, etc. and 67, 4. and 68, 32. yea many Psalms together, following after the 95, Psalm.  
The experience of this comfortable fruit of faith, is testified in the holy Scriptures, both generally and particularly. Our Fathers trusted in thee (saith the Prophet David) they trusted in thee, and thou didst deliver them. They called upon thee, and were delivered: they trusted in thee, and were not confounded. Psalm, 22, 4. 5.  
And more particularly concerning himself, In the Lord do I put my trust: how say ye then to my soul, flee away from your mountain as a little bird? to wit, as one chased away as easily as a silly bird is scared from place to place: Psal. 11, 1. And Psalm. 18.16, 17. Likewise jehoshaphat, and Hezekiah, godly Kings of judah: they trusted in the Lord, and prayed unto him, and they were delivered from their mighty adversaries. 2, Chron: 20, 20. and chap: ●●. The Lions also did not hurt Daniel, because he believed in his God. Dan: chap. 6.23.  
According to the comfort of the same experiments, justly may we hearken to the general encouragement of the same the holy Scriptures of God: such as we may read. Psal. 31.24. All ye that trust in the Lord, be strong, and he shall establish your heart. And Psal. 37, 3, 4, etc. and 55.22. Read also Heb. 13.5.6. And consider that God hath bound his holy promise with an oath: that he might thereby, help the weakness of our faith. chap. 6.17.18.19▪ Yea, this comfort may we have in our greatest afflictions, that the Lord will not leave us. Prou. 24.16. and Rom. 8.28. There are many comfortable testimonies, every where in the holy Scriptures, to this end. Great therefore, is the general comfort, and benefit of faith in one only true GOD, even one only, in his divine nature and essence, as hath been proved before.  
And yet one thing more let us observe here, the which may be of good use for afterward: and that is this. Whereas we do generally ascribe all comforts to belief in GOD, as he is one only in nature, we do not exclude the Trinity of Persons. For faith in the unity of the Godhead, and f●ith in the Trinity of Persons, it is all one and the same faith: and the comfort of both, is one and the same comfort. So that as a learned Father saith well: 
* Grego: Nazaa●z. Ou phihano to en noesat, ca●tois tri●i per●●●mpomat. Ou phthano ta tria dic●em, carats to en anapheromai.  I cannot think of the unity, but the brightness of the Trinity shineth about me: neither can I distinguish the Trinity, but my thoughts do send me to the unity.  
Only for order's sake, and to make the doctrine of faith, and the manifold instructions thereof, more plain: we take the occasion here, to gather the comforts of faith, as they are in the holy Scriptures rehearsed under the name of God indefinitely, and without distinction of person; as afterward we shall likewise, by the grace of GOD, observe the comforts which b● ascribed to faith, as it believeth distinctly in every person: yet so, as it continually looketh to the unity of the Godhead, without all distraction or division of the mind.  
The like is to be considered concerning the duties. But before we come to them, let us more particularly examine the comforts of this principle of our faith in one only true God; in that he is the eternal, and almighty, the most wise, and gracious Creator, Governor, and Preserver of all things, the most righteous judge of all men, etc. according to the several titles belonging unto him.  
Question ANd first, what is the comfort of this, that the Lord our God, is jehovah, the only eternal and everliving God, in whom we live and move and have our being, as the Apostle Paul teacheth. Act. 17.28. Yea that he is in his divine nature, a most holy GOD: What (I say) is the comfort of this?  
The comfort arising from hence, is this; that the same our God, who hath given us a being and life, Answer. and moving, who also is the father of our souls and spirits: will (no doubt) preserve and maintain us in this life, according to his own good will and pleasure, against all adversary power whatsoever. Yea more than this that he will sanctify us to himself, and effectually accomplish all the holy promises which he hath made, to his whole Church, and to every true member thereof: concerning a most happy and glorious estate after this life, even for ever and ever.  
So indeed, the Lord himself assureth his people f●om this his name jehova; as we read: 
Explication and proof.  Exod. chap. 6, 2, 3, 4, etc. Whereupon also, the Church of God prayeth against the enemies thereof, that they may be so confounded in their wicked enterprises, that they may know by experience, that God, who is called jehova, is God alone, even the most high over all the earth: Psal: 83, 16, 17, 18. Read likewise, Psal. 31, 14, 15. I trusted in thee o jehovah, I said thou art my God. My times are in thy hand, deliver me from the hands of mine enemies, etc. And Psal. 68: verse: 4. Exalt God in his name jah, and rejoice before him. For according as he is in himself eternal, so it pleaseth him to be our God for ever, and ever: Psal. 48, 14. And Psal. 102, verse 24, etc. even to the end of the Psalm. The eternity of the Church is linked with the eternity of God, by virtue of the most gracious and faithful promise of his covenant. And Psal. 111, ●. He hath commanded his covenant for ever, holy and fearful is his name. Finally, as our Saviour Christ hath testified, Matth. 22, 33. God is not the God of the dead, but of the living: he therein assuring the faithful, of their immortality with faithful Abraham, and that even from the faithfulness of the immortal God. And that God, being in himself most holy, will sanctify his people; it is evident by his ordaining & sanctifying of his Sabbath, even from the beginning: Gen. 2, verses 2, 3. And Exod. 31, 12, 13, 14. And Ezek. 20, 12. God calleth it a sign betwixt him and his people, that he doth sanctify them. Yea, and it is a special means of sanctification, to all such as do religiously sanctify it by the exercise and practise of the holy duties of God's worship. Read also, Hab: 1, 12. Psal: 22, 3, 4, 5. And the prayer of our Saviour Christ: john 17, verses 17, 18, 19 Sanctify them with thy truth: thy word is truth, etc. All is very comfortable.  
The comfort of faith in Gods almighty power, and in this, that he is our Creator and Governor, followeth next in order: but seeing we shall have a special occasion offered us hereafter, to inquire of them: we will of purpose omit them here.  
Nevertheless, we will proceed to those comforts, which arise from other considerations; and namely from this in the next place: that the Lord our God is of a most spiritual nature and being, of infinite Majesty, filling both heaven and earth, etc.  
Question. What therefore is the comfort of this?  
Answer. The comfort hereof is this, that God every where present with us by his spirit; is a merciful beholder, pittier, and moderator of all our troubles and griefs: our upholder in every grief and distress: and finally, our deliverer out of all our troubles, though with our bodily eyes we see him not.  

Explication and proof.  For the proof of this, read Exod. 3, 7, etc. I have surely seen the trouble of my people which are in egypt (saith the Lord) and I have heard their cry, because of their taske-maisters: for I know their sorrows. That which the Lord did then, he doth continually, as the necessities of his people do require; as we may further perceive, by other proofs of the same kind. As Zech: 4, 10. The eyes of the Lord go through the whole world. Neither is he an idle beholder, in seeing how things go, as we may further perceive by that we read in the 9, chap. and 8. verse of the same prophesy. I will camp about mine house against the army, against him that passeth by, and against him that returneth, and no oppressor shall come upon them any more: for now have I seen with my eyes. Likewise, Prou. 15, 3. The eyes of the Lord in every place behold the evil and the good. And Psal 33, verses 13, 14. The Lord looketh down from heaven, and beholdeth all the children of men. From the habitation of his dwelling, he beholdeth all them that dwell in the earth. He fashioneth their hearts every one, and understandeth all their works, etc. Likewise, Psal: 34. verses 15, 16. The eyes of the Lord are upon the righteous, and his ears are open to their cry. But the face of the LORD is against them that do evil, to cut off their remembrance from the earth. And Heb. 11.27. We have the example of Moses, who comforted himself against the fi● ce●es of the king of Egypt, by looking up to him that is invisible as the Apostle teacheth: that is, by looking up to God whom he describeth to be he that is invisible: according to that 1. Tim. 1, 17. where he is called the King invisible.  
NOw let us go forward. What is furthermore the comfort of this, that he Lord our God, is most perfect, entire, and absolute in himself: so that albe●t he is every where present (shilling heaven and earth, and upholding all things yet he is nevertheless, altogether an other, and most perfectly, (in his divine nature and essence) separated from them, neither is contained in any place nor upheld by any creature, etc.  
Question. What I say is the comfort hereof?  
Answer. This may exceedingly comfort us, that although a●l creatures in heaven and earth should seem to forsake us, yea to be utterly bend against us: yet so long as w● put our trust in God, we may be sure that both he can, and also that he will cherish & maintain ut, yea in this frail life, so long as he seethe so meet, against all creatures that should conspire to discomfort and destroy us.  

Explication and proof.  It is true that you say. For God worketh most freely in all things: he is nothing entangled and snared any way: he is not limited, nor tied to any second means and causes. And for the proof of this comfort, read Heb. 13. c. ●. God hath said, I will not fail thee, neither forsake thee. So that we may boldly say, The Lord is my helper, neither will I fear what man can do unto me. Read also, Psal. 34, 19 The Lord is near to them that are of a contrite heart, etc. Whereupon, well observeth Master Caluin, that herein is contained a doctrine, full of most sweet consolation and comfort; that God doth not then leave us, when a huge heap of evils do so overwhelm us, that we are (as one would say) stuffled thereby: or so daunted, that we cannot tell almost what we may do. His words upon those words of the Psalm, are these, Plena suavissimae consolationis doctrine, Deum ne tunc quidem a nobis discedere, quum malorum congeries not quasi exanimatos obruit.  
Here also call again to mind, Psal. 23, 4. Though I should walk through the valley of the shadow of death, I will fear no evil: for thou art with me: thy rod and thy staff they comfort me. A particular experience whereof, we find recorded, 1. Sam. 3●, ●. Where we read that David comforted himself in his God, when his own company mutinously intended forthwith to have stoned him. Remember also to this purpose, the 46. Psalm. And Psalm 113. the third verse. Our God is in heaven, he doth whatsoever he will. Moreover, Deut, 8, 3. and Mat. 4, 4. Man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord. And 1. Sam 14.6, and likewise, 2. Chron. 14, 11. The Lord helpeth with few, as well as with m●ny. And Z●char: 4.6. Neither by an army, nor strength, but by my spirit saith the Lord of Hosts. And Isay. 59, 16, etc. and Chap. ●●. 1. A● God in the beginning made all things of nothing, without any helpe●: so, (as it pleaseth him) he can help as it were without help, etc. But let us proceed to some other particulars.  
Question. WHat is the comfort of this, that as the Lord our God is of an infinite, and (as one would say) of a transcendent nature, and in his divine Majesty of incomprehensible greatness: (as Psal. 14●. 3. His greatness is incomprehensible so he is also in dignity and worthiness infinitely excelling all creatures whatsoever?  
Answer. The comfort hereof is, that when our God shall give judgement on our side: all creatures must be silent before him and rest in his judgement.  
In the mean while, it may justly be a special comfort to the servants of God, that as they serve him, which is the chief Lord and master above all, so their service is the most honourable and happy service that may be.  
Here indeed, the common proverb may have chief place: There is no fishing to the fishing of the sea, 
Explication & proof.  nor service to the service of the King. etc. The reward of no earthly Prince, is or can be comparable to the reward of the king of heaven. For this happiness of the servants of God, Read how they are privileged above all other, yea even in the times of greatest danger: Isay. chap. 6●, 8, ●, 13, 14. Thus saith the Lord, As wine is found in the cluster, & one saith: destroy it not, for a blessing is in it; so will I do for my servants sakes, that I may not destroy them whole. As though he should say, were it not for my servants sake, Israel should be whole destroyed. For so it followeth in the next verse, in these words: But I will bring a seed out of jaakob, & out of juda, that shall inherit my mountain: mine elect shall inherit it, and my servants shall dwell there. And Sharon shall be a sheepfold, etc. And verse 13. Thus saith the Lord God: behold my servants shall rejoice, and ye shall be ashamed, etc. Read also Mal●ch. 3, 16, 17, 18. The Queen of Sheba pronounced Salo: servants to be happy men, in that they served so wise a King: 1. Kin. 10, 8. but more happy was Solomon himself, in that he was the servant of the most wise God. Herein also did king David his father rejoice: as Ps. 119, 124, 125. Deal with thy servant according to thy mercy, and teach me thy statutes. I am thy servant grant me understanding, that I may know thy testimonies.  
Finally, that God's sentence shall stand on the behalf of his servants, so as none shall be able to reverse it: it may be perceived from that we read: Isay ch. 41, 1, etc. Keep silence before me, etc. And Micah. 7, 16. The nations shall see and be confounded for all their power. They shall lay their hands upon their mouth, etc. And Habbak: 2, 20. When the Lord chief justice of a nation, giveth sentence; none (no not of the bench) replieth: much less shall any dare reply, when the Lord of Lords, the chief justice of all the world shall pronounce his sentence and judgement, Read Isay 52, 7, 8, 9 and Rom. 8, 31, 32, 33, 34.  
Question. WHat is the comfort of this, that the Lord our God is infinite in wisdom, and that according as he hath made all things in wisdom (as jer. 1●. 12. and Ps. 104, 24. Lord, how manifold are thy works! in wisdom hast thou made them all) so doth he in like perfection of his divine wisdom, order and govern them all. What I say, is the comfort of this?  
Answer It is very comfortable to us, in that, hereby we are assured, that there is no wisdom, nor understanding, nor counsel, which can possibly prevail against the Lord.  
And likewise, it is no small comfort to so many as are wise in the Lord, and according to the instructions of his holy word: that they may thereby assure themselves, that they are truly wise, and of the truth, as the Apostle john writeth. 1. Ep. chap. 3, and verse 19 And that no craft or subtlety of their adversaries, shall finally prevail against them, no more than they can prevail against God himself.  

Expiration & proof.  It is true: as it is expressly testified: Pro. 21, 30, Read also, jer. 8, 9, & ch 9: 23, 24. job. 5, 12, 13. Luk. 1, 51, & 1. Cor. 3, 19, 20. Read also. Psal. 23.4. The Lord is my shepherd etc. Yea, though I should go through the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me.  
Question. Now what is the comfort of this, that the Lord our God is likewise, not only long suffering, & of great patience toward us, when we offend him: but also infinite in all goodness and mercy, according to his own most free grace and purpose Psal. 145, 8, 9  
Answer. It cannot but be exceeding comfortable, if we consider that no multitude or greatness of sin, nor any indignity & unworthiness of person, can hinder the most free course, (and as it were the stream) of God's mercy, from those that do truly seek mercy and forgiveness at his hands.  

Explication and proof.  Likewise, it cannot be but exceedingly comfortable, to consider that the mercy of our God, yea that the bountifulness of his mercy, is greater than all our wants and miseries can be: and that he will in his due time, abundantly secure and relieve us, in and against them all.  
This infinite goodness and mercy of God, is most comfortably described, and testified, in the 103. Psal. verses. 8, 9, 10, etc. Read also, jer. 31, 10, 11, 12, 13, etc. and Mich. 7, 18, 19, 20, and Ezech. 16, 1, 2, 3, 4, 5, 6, etc. God is so exceeding in mercy, that the wickedness of the wicked, cannot altogether alienate, and restrain his mercy from them: Act, 14, 17. Much rather then, will he be merciful to his children, that fear him: Isay 30.18, 19, etc. chap. 49, 15. etc. 1. Tim. 4.10. Yea, God preserveth bruit beasts: much more will he preserve men; specially his own elect children, Psal. 36.6. and 147, 9 and that also most freely even for his own sake Isay 43, 25. Rom. 9, 15.  
Let us proceed to the rest.  
Question. What is the comfort of this, that the Lord our God is perfectly righteous?  
Answer. That he will in his good time, right all injuries and wrongs, done to his faithful servants: and that he will certaine●y fulfil, both all his promises towards his servants, and also all his threatenings against the wicked.  

Explication and proof.  For a proof of this comfort, arising from the most perfect and incorrupt righteousness of God, Read Ecclse. 5. verse 7. If in a country thou seest the oppression of the poor, and the defrauding of judgement and justice, be not astonished at the matter: ●or he, that is higher than they that be high, regardeth, yea even he that is the most high, above them all.  
And further for the proof of the rest of this answer, read 2. Thes. 1, 6, 7. and Heb. 6. 1●. Rom, ●, 25, 26, and Psal. 119. verses 137, 138. Righteous art thou o Lord, and just are thy judgements. Thou hast commanded thy Testimonies, which are exceeding righteous and faithful. And Psal. 33, 5. The Lord loveth righteousness and judgement. And Psal. 3●, ●●. The Lord loveth judgement and forsaketh not his Saints: they shall be preserved for evermore, etc. And Psal. 45, 7. Thou lovest righteousness and hatest wickedness.  
Question. Show therefore now furthermore, what the comfort of this is, that the Lord ●ur God is most faithful and true, immutable and unchangeable in all his promises: as Psal. 89, 28, etc. and 105.8, and 110.4, and 146.6, Rom. 11, 29. Numb 22, 1●.  
Answer. Nothing can be more comfortable, than the assurance of God's everlasting mercy and favour, to our eternal happiness and salvation.  

Explication and proof.  It is undoubtedly true. The favour of God is better than life, as Psal. 63, 3. Thy loving kindness is better than life, therefore (saith the holy Prophet) shall my lips praise thee. And we may all of us justly say, as we read, Psal. 60, 6, God hath spoken in his holiness therefore I will rejoice. And again, Psal. 56, 10. I will rejoice in God because of his word etc. And Psal. 119, 162. I rejoice at thy word as one that findeth a great spoil.  
Yet one thing more, and so an end of this point of our inquiry for this time.  
Question. What is the comfort of all these, laid (as it were) in the balance together? I mean that the Lord our God, one only, always without any change, is both infinitely w se, and also infinitely merciful and righteous, and most constant faithful and true: whereunto let us add, that he is also of an infinite and almighty power:  
What I say, is the comfort of all these, laid as it were in the schools, together?  

Answer Explication and proole.  The comfort hereof, shall be found by due estimate, to be above all valuation & weight.  
It shall verily be found to be so, to all true believers. If, (as was said in the beginning of this part of our inquir●e) God did only perfectly know how to do us good, but were not able to perform it: or if being both wise and able, he were not likewise willing: or being wise, and able, and willing, if he were not faithful and constant, to confirm and establish his mercy toward us: there might be some cause of doubt and discomfort. But seeing all these meet, and are perfectly linked together, yea infinitely above all that perfection, which we are able thoroughly to discern: so that God is every way good, yea perfect goodness itself, and therefore may justly be called the God of all consolation and comfort, as was answered before: the comfort of the faith of every true believer, must needs exceed all comfort of sense, yea of the understanding itself. Let us therefore I pray you, here call again to mind, 
The Duties.  the holy exhortation of the holy Psalmist, Psal. 31, 24. All ye that trust in the Lord, be strong etc. Psal. 34, 8. Taste ye and see that the Lord is good: blessed is the man that trusteth in him. Let us again and again, to the increase of our comfort, consider that which is written, Psal. 37, 3, 4, etc. and 55, 22, & Heb. 13, 56, and ch. 6, 17, 18. Where the Lord to the end he might certify us, of his immutable counsel and purpose of confirming his mercy to his faithful children, he hath added his oath to his promise. Doubtless the Lord will not leave the least of his, in the least of their troubles; much less will he leave than in the greatest of them, Pro. 24, 16. & Ps. 27, 3, 4, etc. and 76, 7, 8, & 145, 14, and 146, 7, etc., and Ps. 91. Which is to this purpose a most comfortable Psalm.  
And thus feeding and solacing our souls, with the comforts of our faith in our one only true God, Let us cheerfully proceed to the consideration of the duties belonging to the same.  
FOr is it not, think you, most equal, that according to the comfort of faith, which (as hath been showed,) is unspeakable: that there should be, at the least in some special measure, an answerable care and desire, to show forth special fruits of true thankfulness and obedience, to so good a God, who is all perfection of goodness itself:  
Question. I say, is it not think you so meet?  
Answer. It cannot, with any reason, be denied, but that it is most equal and just, that it should be so: according to the determination of God himself, who in the beginning of the 17. ch. of Gen. saith thus to Abraham, the father of the faithful: I am God all sufficient, walk thou before me, and be upright.  

Explication & proof.  This indeed, may well be a general ground of all obedience, as a just fruit due to the manifold comfort of our faith in one only true God. For in that the Lord saith: I am God all-sufficient, he giveth thereby assurance of all protection and blessing (according to that ch, 15,1. I am thy buckler, and thine exceeding great reward.) And the words following in the 17. ch. Walk before me; they are words requiring all good service and duty, as it is further expressed in the other words next after them. Be thou upright. Or as they may well be englished: Be thou entire: that is, See thou detract no part of holy obedience, but obey in one duty as well as in another. And accordingly there is no doubt, but Abraham had conscience, and care of walking in such a kind of obedience before God, even from the comfort of God's covenant made with him, as the former words of God do declare. Read also the notable example of josua, and of the people of God: judges. ch. 24, 14, 15, 16, 17. We will serve the Lord (say they all) For he is our God.  
But it shall be profitable for us, to inquire more particularly, into the several duties, as we have done into the several comforts. The which (though peradventure, it will be found painful to do) yet in so much as this our labour, is employed about the getting of treasure, to the most precious enriching of our poor souls; let us therefore, account no pains or travail, too great to be spent about it: remembering well, what toil, with extreme danger, worldly minded men are usually content to endure, in an uncertain hope of obtaining earthly, that is to say transitory and deceivable riches, as our Saviour Christ calleth them Luke, Chap. 16, 9, etc.  
And further also, let us herewithal observe (concerning the duties of faith) that some of them may be accounted as more appertaining to the truth & uprightness of judgement. Others to the pureness of affection, answerable to the uprightness of the same good judgement & holy discretion. And some again, are belonging to life and conversation as outward fruits of both the former.  
Of these duties therefore, let us henceforth inquire, according as the occasion shall be ministered unto us: and that in such order as we have inquired after the comforts.  
And first, which are the duties belonging to the comfort of this, that the Lord, who hath created us, vouchsafeth to be our God; and that he h●th choose us for his inheritance, and therefore hedgeth and walleth about, buildeth and planteth among us, as it were in his fee-simple; esteeming the children of the world, but as common or waste and heath ground, in comparison of his church: Which, Answer. I say, are the duties, belonging unto this comfort?  
Question. As the Lord of his most free grace, hath set us up to be a precious and peculiar people, (even as it were a choice inheritance to himself, as we have seen before: ●ort is our most Founden duty as a necessary fruit of our faith, to set up and advance him above all in our hearts; esteeming him as our most honourable portion and inheritance for ever, yielding also at all times, the best and most plentiful fruits of obedience which possibly we may.  

Explication and proof.  It must needs be so, according to th●t we read: D●ut. 26, verses, 16, 1●, 18. 1●. And Psal. 1●. verse. ●. and Psal. 119. verse 57 And Isay, chap. ●. 1, etc. Read also, Leuit: 1●, ●, 4, etc. in many verses of that chapter. Ye shall do thus, and thus, &c: For I am the Lord your God: And P●al: ●0. 7. Hear o my people. etc. For I am God even thy God Finally, Ps. 95.6.7. Come let us worship and fall down and kneel before the Lord our maker. For he is our God, and we are the people of his pasture, etc.  
But proceed to some other duties belonging to the same comfort:  
Question. Which may they be?  
Answer. From this comfort, the grace of faith striveth against natural infidelity, and distrust, or doubting of the goodness and m●rcy of God.  
It renounceth all selfe-trust, and trust in any creature.  
It abandoneth all self love and vain glory yea and all inordinate love of any creature, which would hinder or impair our love toward our God.  
And on the contrary.  
It delighteth itself in the knowledge of God, & laboureth after the own growth and increase.  
It maketh every true believer, willing and ready, boldly to profess his faith, yea even before the adversaries thereof to the glory of God: though (if need so require) it be to the peril and ●●sse of their life. Finally, the faith of every true believer, worketh by love, and is (to the power of every one of them) beneficial and helpful, to every Christian brother and sister as they themselves find all succour and help from God.  

Explication and proof.  Th●t t●● f●t●●s at war with infidelity, it may be proved from the prayer of ●●e man in the Gospel: Lord saith he) I believe, help my unbelief: Mark. ●●●. And by the pr●●er ●f the more choice Disciples of our Saviour Christ: L●●e. 17.5. Lord increase our faith. Read also Psal. 42, and Psal. 43. David was in earn●st com●●te against his temptations of unbelief.  
That it renounceth all selfe-trust: read ●. Cor. 1, 9 Likewise, all trust in creatures; as the practice of the servants of God, evidently showeth: as Psal. 25. 1, and 31, 1. and every where.  
That faith striveth against self-love: read Galla. 5. verse 6. and against vain glory, as against a deadly enemy to the tru● faith: john. 5.44. For how can ye believe saith our Saviour Christ: speaking to the ambitious pharisees, who receive honour one of an other, and do not seek the honour which cometh of God alone? It s●r u●●h also against all inordinate love of the creature, because it cannot stand with the love of the father: 1. john. 2.15.  
That faith delighteth in the knowledge of God, and seeketh after the own increase, the prayer of the Apostles (before alleged) may confirm: as also the excellent estimation which they have hereof, above all things of this world. Philip. 3, 7. ●. Read also, 1, Cor. 1●, ●4, and Isai: 43, 10. That it is ready to profess and utter itself, to the glory of God; it may be considered from the precept of the Apostle Peter in this behalf. 1. Ep, 3, 14, 15, 16, and ch. 4, 16, 19 And the same is plentifully confirmed, by the practice of thousands, and ten the sands of ho●y Martyrs: who have not regarded their lives to that ende●●ead also. 2. Cor. 4, 13, etc.  
Finally, touching that love, which every true believer beareth to hi● Christian brethren, as a fruit of their faith and love to God: read james, 1.14, 15, etc. And ch. 1, 27. Read also, 1, john. 4, 7, 8, 20, 21, and chap. ●, 1, These are the first sort of duties.  
Question. NOw in the second place, which are the duties belonging to the comfort of this, that the Lord our God is eternal, everlasting, and most holy?  
Answer. It is the duty of faith from that comfort, which the eternal, everlasting, and most holy being of God yieldeth unto it; to acknowledge an infinite difference and inequality betwixt him and all other: yea even the most excellent of his creatures, whether men, or Angels; who as they have their beginning of God, so they are either mortal, as men here in this world, or else they have their immortality only from him, as Angels from their first creation, and as the faithful shall have it in the kingdom of heaven.  
And further also, seeing we, and all things else, receive our beings, and life, & all that we have from God: faith doth likewise acknowledge, that it is the bounden duty of all mankind, whom he hath endued with reason and understanding, both to employ themselves, and also to use all things whatsoever they do through his goodness enjoy, so as he may have the whole honour and glory thereof.  
Moreover, faith (looking for immortality from the eternal and immortal God provoketh every true believer, the more seriously to follow after peace and holiness, without which, none shall see God, as the Apostle teacheth us. Heb. 12, 14.  
Finally, faith (looking for immortality) endureth with patience, all the afflictions of this life, accounting the greatest of them (and those also of longest continuance) to be but eight and momentary, in comparison of that most excellent and eternal weight of glory the which, it doth comfortably look and wait for.  

Explication an● proof.  It is undoubtedly true: according to that profession, which the Apostle Paul maketh in the name of other, as well as of himself, 2. cor. 4.17, 18. And Heb, 10.34. And therefore much less will true believers sell their birthright, as profane Esave did, preferring the transitory things of this life, to everlasting happiness: as it followeth recorded in the same Chap. Read also Leuit: 11, 44, and ch. 19, 2, & ch. 20, 7, 8. & 1. Thes. 4, 3. & 1. Pet. 1, 15, 16. Read also: Mal. 2, 11. where is set down an earnest reproof of the jews, for that they profaned the holiness of the Lord, which they ought to have loved and reverenced.  
And th●t all, whosoever have reason and understancing (by the gracious gift of God) ought to employ themselves; with their understanding, memories, etc. and use all things else, to the honour and glory of God: it may be evident from that conclusion of the holy Apostle, Rom. 11, 36. insomuch as of him: to wit, as from the author: and through him, as the disposer and governor: and for him: that is, for his glory, are all things. For this is the end & scope of all. Therefore it is most meet, that the Lord our God should be glorified in and above all, as faith doth justly, and dutifully acknowledge. And in this respect i● is, that the Church of God is so often exhorted, and that it doth also so often praise God, in his glorious name jehovah, and in his name jah, used in the same sense: as we read, Ex. 15, 3. & Ps. 68, 4. & in the titles of many Psalms at the end of this word Halleluiah, praise ye the Lord. Read also, Isay. 26.4. wher● this eternity of the Lord God (expressed in the names jah, 
Hallelujah Praise ye the L●rd  and jehovah) is noted for the ground of faith.  
Finally, that we may end with the proof of that, which was first mentioned in the answer: read Ps: 102.23. He abated my strength in the way, and shortened my days. And I said, O my God take me not away in the midst of my days: thy years endure from generation to generation. Thou hast aforetime laid the foundation of the earth, & the heavens are the work of thy hands. They shall perish, but thou shalt endure: They shall even all wax old as doth a garment: as a vesture shalt thou change them, & they shallbe changed. But thou art the same, and thy years shall not fail. And Ps: 35.10. Lord who is like unto thee, who deliverest the poor from him that is too strong for him, & c?  
These are the second sort of duties.  
Show now in the third place, which those duties are, which faith yieldeth fr●m the comfort of this, that the Lord our God is of a most spiritual nature, infinite & every where present, unmeasurable, invisible and incomprehensible. Which be they? Question.  

A●●●●●●.  From the considerations, saith doth withdraw the thoughts of our minds from thinking God to be like any bodily creature in outward form or shape; much more the hands f●●m making and setting up any bodily representation of him; most of all, the heart, from yielding any divine worship to any creature, the which it doth acknowledge to belong only to the Lord our God.  

Explication and pr●●●e.  This indeed is one special duty of faith, touching the spiritual nature of God, in that he is infinite and every where present, etc. according to that we re●d: Isay: 4●, 18. jer. 16, 6. Deut. 4, 15, 16, 17, 18, 19 And Act. 17, v. 24, etc. 29, What other duties do belong to the same comfort of faith? Question.  
Answer It requireth of every true believer, that he be wise unto sobriety, without all curious search into the divine nature of God: the which may so only be known, as it is always to be acknowledged infinitely exceeding all that our weak knowledge and understanding can reach unto.  
It teacheth us to worship God in spirit and truth. It warneth us to beware of all hypocr●●●ie, and to take heed that we do in no wise pervert or corrupt the most holy and pure doctrine of his truth.  
These and such like are the duties belonging to the former comfort of faith.  

Explication an● proole.  They are so in very deed: as may appear, first from that general admonition which we read. Rom. 12, 3. Let no man understand, above that which is meet to understand, but let h●m understand according to sobriety, as God hath dealt to every man the measure of faith. For if we may not in things revealed, boast of a greater measure of knowledge than God hath given much less may we pry curiously into his unsearchable secrets. Read also, Deut. 29. v. 29. Pro. 25, 1, 2, 1●, 2●. And judge ch. 13, 18, 22. There is also a wise admonition (though Apocryphal to the same purpose, Eccles. ch. 3, 22. Seek not out the things that be too hard for thee, neither search the things rashly that be to mighty for thee.  
Secondly, call ag●ine to mind herein this place, that excellent example of our Saviour Christ: john 4, 24. God is a spirit, & they that worship him, must worship him in spirit and truth. For such as God is, such also must his worship be.  
Thirdly, read Ps. 44, ●●, ●1, If we have forgotten the name of our God and holden up our hands to a strange God shall not God search this out? For he knoweth the secrets of the heart. And Ps. 1 29. O Lord thou hast tried and known, Thou knowest my sittin● & my rising, etc. The whole Psal. is of exceeding good use to this purpose.  
Finally, read, jer. 23, v. 23, 24, 25. Am I a God at hand, (saith the Lord) and not a God far oft? Can any hide himself in secret places, that I shall not see him. (saith the Lord) Do not I file heaven and hearth, saith the Lord? I have heard what the Prophets said that prophesy lies in my name saying, I have dreamt, I have dreamt, etc. And Ps. 119 verse 168. I have kept thy precepts and thy testimonies: for all my ways are before thee. Hitherto of the third sort of duties.  
Question. Let v●●●me to the fourth, what duties belong to this comfort of faith, that although all creatures should forsake us, yet the Lord our God will not leave or 〈◊〉 us?  
Answer. Th●● ought to cause us to prefer: the Lord our God in our hearts, and to love and embrace him infinity above all creatures: so that every one of us should resolutely say in ●●m else, as we read Ps. ●●, ●●. whom have ●●n heaven but thee and I have desired none to the earth with thee. And so forth, as it followeth to the end of the Psalm.  
●●ought to cause us to do so indeed.  

●●●●ion.  ANd what are the duties belonging likewise to this comfort of faith, that the Lord our God is the most worthy and excellent; yea even infinitely worst high, and excellent above all?  

An●●●●  We ought, for this, to reverence him with most high reverence above all as much as we may p●●●bly attain unto: according to that in the 89. Ps. v. 6. & 7. Who is equal to the lord in heaven, and who is like the Lord among the sons of the mighty? God is greatly to be feared in the assembly of the Saints, and to be reverenced above all that are about him.  
This also is very right, and meet, and our bounden duty.  
Question. NOw, what are the duties of faith, in respect of this comfort, that the Lord our God is infinite in his divine wisdom, and that accordingly, he doth rule and govern all things?  
Answer The duties hereof are these.  
First, that we deny our own natural and fleshly or worldly wisdom, condemning it as mere folly and enmity against God.  
Secondly, that we make it our wisdom, to be wise in the Lord, and according to the instructions, limits, and bounds of his holy word.  
Thirdly, that we judge reverendly of all those counsels and ways, and works of God, whereof we cannot sound the reason.  
Fourthly, that while we walk in his holy ways, yea, or having erred from them, do unfeignedly return, and repent and seek the Lord; we do hope for a blessed issue, out of the most intricate and confused temptations, fears and dangers, and even out of death itself And therefore also, (as a further fruit hereof) that touching all such deliverances and blessings, we submit even our most holy prayers, desires, & endeavours herein, to the most gracious wisdom of God: as to him that knoweth best, both what, and when, and how, every thing may prove best for us, and accordingly, will most graciously dispose of the same.  
Finally, that we acknowledge all wisdom (whatsoever is in men or Angels, or in any creature else, according to their kind) to be the gift of our only wise God: and that we glorify him in this behalf, using our wit & all other his good gifts only to that end.  
For the proof of the first of these duties, read Rom. 8.7. The wisdom of the flesh is enmity against God. The issue whereof is death, to those that follow it, as it is in t●e former verse. And Pro. 14.12. Read also 1, Cor. 3.18. Let no man deceive himself. If any man among you seem to be wise in this world, let him be a fool that he may be wise.  

Explication and proof.  For the proof of the second duty, Read Deu. 4, 6, 7, 8, and jer. 8. ver. 9 and ch. 9 verses 23, 24. as before in the comfort.  
For the third, read Ro. 11, 33. and Eccles. 3, 11. He hath made every thing beautiful in the time and season thereof, etc. Yet no man can find out the work that God hath wrought from the beginning even to the end. And chap. 7, 15, 16. etc.  
For the proof of the fourth duty, read Psal. 34.17, 18, 19.20. and 68.20.1. Cor. 10.13. Eccles. 7, 28. Read also Psal. 25.10. The way of the Lord, is strength to the utright man. In which respect, well saith our learned Interpreter, Via Domini est per invia. That is, God maketh way where there is no way.  
For the last duty of giving God the glory, for the gift of all wisdom and understanding: Read Exod. 31, 1, 2, 3.4.5.6. 1, Sam: 18.14. and Isai. 28.23. etc. to the end of the Chapter. Read also Prou. 6.6.7.8. and cha. 30.24.25.26. 27.28. Ier 8. ●. And yet more principally: Read Dan. 2, 19.20, 21, 22, 23 And in the Ep: of Jude verse, 25. To God only wise our Saviour be glory, and majesty, and dominion, and power, both now and for ever, Amen.  
The duties belonging furthermore, to the comfort of faith in the almighty power of God, and generally touching the work of creation and government, we do here of purpose omit, as we did before in the comforts: because we shall afterward have a special occasion to consider of the same.  
WE come to the duties of faith concerning the long suffering & patience, yea the infinite mercy and goodness of the Lord our God.  
Question. Which are they?  
Answer. By how much the mercies of the Lord our God are more abundant toward us, by so much ought we, first of all, to take the more diligent heed that we do not in any wise despise or lightly esteem them.  
Secondly, that we do not distrust or despair of the same his mercies, as if there were any defect or failing in them.  
Thirdly, that we do not in any case presume or wax wanton against them, albeit, God is easily entreated, and ready to forgive such as offend him.  

Explication and proof.  These evils (even as very wicked extremities) are carefully to be avoided; yea to be accursed, and abhorred of every true believer. For they are most contrary to the nature of true faith.  
Against the first whereof, read Rom. 2.4. Despisest thou the riches of God's bountifulness, and patience, and long suffering? We must take heed therefore, that we be not like those graceless subjects, or children, which are ready to despise the clemency and lenity of their gentle Princes and Parents.  
Against the second, read Ier: Lamen. ch. 3.22. His compassions fail not. Read also Isai. 1.18. and ch 40. 28. 29. 30. 31. And Rom: 5.20. Though sin aboundeth, yet grace aboundeth much more. and 1, Tim: 1, 15.  
Against the third, read Rom: 6, 1, etc. What shall we say then, shall we continue still in sin, that grace may abound? God forbidden. etc. Read Ep: Jude, 1, 4. Though God be perfectly merciful, yet we must know, that he is not so merciful, but that he is just also.  
We may not think God to have but one eye, as it were. As he hath an eye of mercy, so he hath an eye of justice. As he knoweth how to pity humbled sinners, and repenting sinners, &c: so will he surely punish severely, every obstinate and presumptuous transgressor and rebel. He will deal well, with these that are well disposed, &c: but he will deal roughly with those that be froward, according to that which we read, Psal. 18.25.26. This, hath God himself, with so loud a voice proclaimed of himself (as we saw before) that we need to speak the less of it now.  
Question. But is there no other duty belonging to that singular comfort, which faith taketh in the infiniteness of God's mercies: but only, that we abuse them not?  
Answer. Yes: it is on the contrary, the most bounden duty of every one of us, whosoever do believe in the mercies of the Lord our God; to be so much the more loath to displease him in any thing: yea rather to be so much the more careful and studious to please him in all holy obedience; by how much he is not only more loath to enter into judgement against us, but also more ready, every way to do us the most and greatest good.  

Explication and proof.  Thus general indeed, is the duty, or (as we may rather say) the dutifulness of faith, is the comfort of God's abundant, yea infinite mercies. The mercies of the Lord our God, aught to be esteemed of us, as the most precious and dainty jewel that we have to deal withal. And accordingly, they are most charily & holily to be dealt with of us. For if we should profane the mercies of God, what refuge or sanctuary should be safe for us to fly unto for rescue, against the hot and fierce pursuit of his justice? For the proof whereof, read Rom. 2.4. The bountifulness of God leadeth thee to repentance. And ch. 12.1.2. I beseech ye therefore brethren, by the mercies of God, that ye give up your bodies, a living sacrifice, holy, and acceptable unto God, which is your reasonable serving of God. And fashion not yourselves like unto this world, etc. Read also 2, Cor: 7, 1. and 1. Sam. 12. ●●. ●nd Isai, 5.1. etc. Moreover, call to mind, Mat. 4.17. 1. john. 3.8.9.10. and Gen. 29.9 And Psal. 100LS. 4. Mercy is with thee (O Lord) that thou mayest be feared. And Psal. ●. 7. In the multitude of thy mercy, I will come into thy house, and in thy fear will I worship toward thine holy temple. Yea, we ought to serve the Lord with joyfulness, and with a good heart for the abundance of all things: Deut. 28.47, And Psal. 119, 64. The earth, o Lord, is full of thy mercy, teach me thy statutes.  
But show you, yet something more particularly (if you can) what some of the duties of faith are, which do belong to the comfort of God's infinite mercy and goodness toward us. Question. Which may some of them be?  
Answer. Seeing the Lord our God is so abundant in mercy to us, that he forgiveth us all our sins, though never so great and grievous, so often as we do truly repent and turn unto him: it is our duty, to be readily affected, to forgive one another our mutual offences, and both to admit & seek reconciliation, how often & in how great matters soever we have ●ust occasion, even so far as they concern one another. Moreover, seeing the Lord our God is in all things beneficial to us, pitying & tendering us in all our necessities, though we are altogether unworthy: it is likewise our duty, to our ability to do good unto all, though specially, to those that be of the household of faith, as God himself commandeth.  
Finally, it is our most bounden duty to yield unto our God the whole glory and praise of all his mercies: Yea even of those, which he maketh us partakers of, by any of his good and holy instruments.  

Explication & proof.  It is most meet that we should do so indeed. For whosoever the instrument may be, and howsoever we are to be in some measure thankful to them; Yet God is the only author, and therefore the whole praise, must principally redound to him alone: according to that which we read, 1. Cor. 3.21.22.23. Read also Psal. 13.5. I trust in thy mercy, mine heart shall rejoice in thy salvation: I will sing unto the Lord because he hath dealt lovingly with me. And Ps. 22. ve. 22. etc. Praise the Lord ye that fear him, etc. For he hath not despised nor abhorred the affliction of the poor, etc. and 27.6. & Ps. 30. verses, 11.12. Thou hast turned my mourning into joy: thou hast loosed my sackcloth, and girded me with gladness. Therefore shall my tongue praise thee, and not cease: O Lord my God I will give thanks to thee for ever. And Psal. 71.14.15.16. Read also Psa. 103.1. etc. and Psa. 116.1. etc. and Psa. 136. The whole Psalms is singular to this purpose. And Isai 63.7. There are many other places like to these.  
Touching the other branches of this answer, read for the proof of mutual forgiveness: Math. ch. 5.23. etc. and ch. 18.21, 22, etc. to the end of the chap: And Luk: 17, 3, 4, and Col: 3, 12, 13. Now therefore as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering: forbearing the one the other, forgiving one another. etc.  
And for mutual beneficence, read Gal. 6, verses, 9.10. Let us not be weary of well doing, etc. And, while we have time, let us do good unto all, etc.  
Thus much for the present, touching the duties of faith, from the comfort of God's mercies.  
IT followeth that you show, what duties belong to the comfort of faith, in respect of the incorrupt and most perfect righteousness of the Lord our God: Question. which are they?  
Answer The righteousness of God, noteth his faithfulness in the certain and sure performance of all his gracious promises: and therefore we are in this respect most thankfully and dutifully to praise him. It noteth also the severity of his justice in the punishment of the wicked: for the which we are not only to praise him, but also to fear before him.  
Finally, the righteousness of God, doth note the whole uprightness of his wi● and nature, as the perfect rule and ground of all righteousness: and therefore we are justly to account every word of God and all his ways and works, above all exception, most perfectly just.  

Explication & proof.  It is very just indeed, that we should so do. The just Lord (saith the holy Prophet) is in the midst of his City: he will do no iniquity: every morning doth he bring his judgement to light, he faileth not: but the wicked will not learn to be ashamed, Zeph. 2.5. Nevertheless (as the Lord in the same place showeth further by his holy Prophet) it is the duty of his people, to fear him, because of his judgements, and to receive instruction, etc. Read also Isa. chap. 26.9. And Psa. 52, 6. The righteous shall see it and fear. And Heb. 11.28, 29. Let us have grace, whereby we may so serve God, that we may please him with reverence and fear. For even our God is a consuming fire.  
I know, O Lord (saith the holy Psalmist) that thy judgements are right, and that thou hast afflicted me justly. Or in truth (in fide) that is, no otherwise then thou hast forewarned in thy word.  
That we are to praise God for his righteous judgements against the wicked, read Psal. 9.11.12. and 35.8.9. etc. and 44.5.6.7.8. and 47.11. etc. and 52.9. and 38.10.11. and 64.9.10. and Psal, 119.62. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. That is, for those righteous laws of God, the breach whereof he justly punisheth upon the wicked, which band themselves together, to rob and spoil his faithful servants.  
Touching the faithfulness of God, the which (as was answered) is sometimes meant by the righteousness of God: It is written jer. Lament. chap. 3, 23. His compassions are renewed every morning. Great is his faithfulness. For the which (as was answered in the beginning of the answer) we stand bound most thankfully and dutifully to praise our God. And so we read Psal. 89.5. Where, often mention is made of the faithful covenant and oath of God. O Lord (saith the Prophet Ethan) even the heavens shall praise thy wondrous work, yea thy truth in the congregation of Saints, etc.  
But there are other duties, belonging to the comfort of faith in the constant faithfulness & unchangeable truth of God. Of whom it is written. 2, Tim: 2.13. Though we believe not, yet abideth he faithful, he cannot deny himself. And Ti●. 1.2. God that cannot ●ie, hath promised eternal life before the world began. And Ro: 3. ve: 3.4. What though some did not believe? Shall their unbelief make the faith of God without effect? God forbidden. Let God be true, and every man a liar, etc.  
Question WHat therefore may the other duties of this comfort of faith be?  

An●●er.  It requireth earnestly of us, first that we depart from iniquity.  
Secondly, that we join to our faith every other virtue of true godliness, and the holy fruits an● practi●e of them, to the warranting unto our own consciences, the truth of our assurance touching our election and salvation.  
Thirdly, that we remain firm and constant, in the faithful profession of our hope, without wavering: as also in the practice of true love toward our Christian brethren without ceasing.  
Fourthly, that we do not only continue, but also grow and increase in all holiness, continually.  
Finally, the comfort of God his most steadfast fidelity and truth, requireth of every faithful believer, that he admit nothing, either interpretation of holy Scripture, or prophesy, or miracle, or any pretended revelation, or assertion, either of man or Angel, to the prejudice of any the least part of the divine truth of God's word, which is most perfect and entire in itself.  

Explication and proof.  It is very true: every part of this your answer hath express warrant from the holy Scriptures of God.  
For the proof of the first, read 2. Tim. 2, 19 where the Apostle making mention of some of corrupt mind; that had erred from the faith, who also had destroyed the faith of certain; he affirmeth nevertheless, that the foundation of God remained sure, and both had and hath still this seal; The Lord knoweth who are his (that is, he so knoweth them, that he will certainly preserve them, to wit so many as shall truly ●or●ake their sins: according to that which followeth in the same text) let every one that calleth on the name of Christ, depart from iniquity.  
For the proof of the second part, read, 2. Pet. 1, 5. etc. Therefore give ye even all diligence thereunto: join moreover virtue with your faith, and with faith knowledge and with knowledge temperance & patience, etc. And thus brethren (saith the Holy Apostle) use diligence to make your calling and election sure: for if ye do these things ye shall never fall For by this means, an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ.  
Notable to this purpose, is the profession of the holy Prophet, Ps. 119, v. 166. and v. 1ST. Where he joineth this trust and longing after salvation, with delight in obeying the law of God. Lord (saith he) I have trusted in thy salvation, and have done thy commandments. And again, I have longed for thy salvation o Lord, and thy Law is my delight. To this purpose also, is that of the Apostle Paul. Phil. 2.12. My beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, so make ye an end of your own salvation with fear and trembling. And Rom. 11, 20, Thou standest by faith, be not high minded, but fear, etc.  
For the proof of the third part of the answer read Heb: 10, 22.23, 24, 25, Let us draw near with a true heart, in assurance of faith, etc. And let us keep the profession of our hope without wavering: for he is faithful that hath promised. And let us consider one another, to provoke unto love, and to good works, not forsaking the fellowship which we have among ourselves. etc.  
Touching the 4. part, read 1. Thess: 4.1. etc. Furthermore, we beseech you brethren, and exhort you in the Lord jesus, that ye increase more and more, as ye have received of us, how ye ought to walk, and to please God, etc. And chapped: 5.23.24. Now the very God of peace, sanctify you throughout; and I pray God, that your whole spirit, and soul, and body, may be kept blameless, unto the coming of our Lord jesus Christ. Faithful is he which calleth you, who will also do it. Brethren pray for us.  
For the proof of the last branch, read, Rom: 12.6. All prophesy must be according to the proportion of faith: Read also, Galat: 1.8 9 Though that we or an Angel from heaven, preach unto you otherwise, then that which we have preached unto you, let him be accursed. As we said before, so say we now again etc. And again. 2. Thes: 1.2.2. We beseech you, etc. Be ye not suddenly moved from your mind, nor troubled, neither by spirit, nor by word, nor by letter: etc. let no man deceive you by any means, etc. and verses, 9.10.11.12. And 1, john 2.21. No lie is of the truth.  
Hitherto of the duties of the particular comforts.  
Question. NOw what is the duty of all the comforts of faith, in our one only very true God, eternal and almighty, infinite, invisible, etc. they being all put as it were together?  
Answer. It is our duty, both generally, & in every particular respect, in most solemn, reverend, & religious manner, to magnify the most glorious & reverend name of the Lord our God.  

Explication & proof.  This is indeed a general duty as it were, belonging both jointly and severally, to all the former comforts of faith. The practice whereof, we may read to our own instruction, and for our example, and imitation. 1. Chro: 29.10. etc. King David blessed the Lord before all the congregation: And David said, Blessed be thou, O Lord God of Israel, our father for ever, and ever. Thine O Lord, is greatness and power, and glory, and victory, and praise: For all that is in heaven and in earth is thine: Thine is the kingdom, O Lord, & thou excellest as head over all: Both riches and honour come of thee, and thou reignest over all, and in thy hands it is to make great, and to give strength unto all. Now therefore our God, we thank thee, and praise thy glorious name. Read also, Psal: 47. and Ps: 72.18.19. & Ps: 89.52. & 106.48. Rom. 16.25, 27. 1. Tim. 1.17. and ch. 6, 15, 26. and 1. Pet: 5.10.11. and in the Epistle of Jude, verses 24.25. and Revel: 5.13.  
Thus therefore, according to the holy exhortation, Psalm: 34.3. Let us every one, for our own parts, praise the Lord with the rest of his faithful servants: and let us all magnify his name together. Yea, let us, to this end, abound in all particular fruits of true thankfulness, to his most plentiful honour and praise, as much as we may possibly attain unto. For assuredly, faith receiving the manifold and abundant comforts, of the manifold and superabounding grace of God, it standeth deeply bound to yield all the fruits of thanks that may be: neither can it receive the grace of our most gracious God in vain.  
THe last point of our inquiry, now only remaineth, concerning this Article of our faith in one only true God: that is, touching the danger of no● believing in h m:  
Question. What is that?  
Answer. Such as will not believe in him to their comfort, neither walk dutifully before him in the obedience of faith, as a fruit thereof: beside that they shall want that unspeakable peace and comfort of conscience which faith yieldeth (the which of itself is a heavy punishment) they shall find in the end that both the wisdom, and power, and justice of God: yea, that even God himself, and all that he is in his eternal and infinite nature, will be armed against them, to their everlasting and most woeful destruction.  

Belief in one 〈◊〉 God, three distinct 〈◊〉  It shall certainly come so to pass indeed, 
The Danger of not believing.  If ye believe not (saith the Prophet 〈◊〉 chap: ●. verse 9) sure●y ye shall not be established. And further, Ier: chapped: 
Ex●●●cation 〈…〉.  17. ●. Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. For he shallbe like the heath in the wilderness, etc. And yet further. Psal: 73.27.28. Lo (saith the Prophet) they that withdraw themselves from thee shall perish, thou destroyest all them that go a whoring from thee. And again Psal: 78.21.22. Wrath came upon Israel, because they believed not in God, and trusted not in his help. For they perished in the wilderness, chief because of this their sin. Likewise Hebr: 10, 38, 39 They that withdraw themselves from faith, do it to their perdition. Finally Reuelat: 21.8. The fearful and unbelieving, shall have their portion in the lake that burneth with fire & brimstone, which is the second death. And if, moreover & beside all these testimonies, we would see a very evident (and as one would say) a pregnant judgement of God, upon unbelief: Read 2. Kings. 7.19.20. The Prince which answered the man of God, and said: Though the Lord would make windows in the heaven, could it come so to pass. That is, could corn be so cheap in Samaria, as thou hast said? To whom the Prophet answered. Behold thou shalt see it with thine eyes, but thou shalt not eat thereof. And so it befell him: for the holy story testifieth, that the people pressing to buy the corn, trodden upon him in the gate, and that so he died.  
From the saith of this Article, (as it is recorded in Ecclesiastical histories) those Heretics have dangerously and damnably erred, who are condemned by the name of Tritheites: who are said to have held, that the three people of the Dei●e, are three several and separated Gods: & the Triformiani, who, of the oath r side, held that they were only three forms and differences in one G●d, as it were accidentally belonging to God, without any personal subsistence.  
To conclude, all that believe not rightly in the one only true God, (as ha●● be●e declared from the holy Scriptures of God) both Atheists, Epicures, and Worldling's, etc. They have the Devil for their God; they make their belly their God: their riches their God, etc. whose end (no doubt) shallbe most rueful, and their judgement sleepeth not.  
Wherefore, we earnestly calling upon our good God, for his most holy and heavenly grace, to preserve our hearts and minds in all faithfulness and good duty to him: let us with all our power, mightily strive against infidelity, and in all holy wisdom, circumspectly avoid and abhor all heretical opinion & fancy. Our good God, of his infinite mercy, grant it unto us, & to 〈◊〉 & every one of his elect children, for our Lord jesus Christ his sake Amen.  
Thus fair of these first words of the Creed. I believe in God. From the which hath been declared, how we and all true Christians, are to believe in God, as one only in his most Divine nature, or spiritual Essence and being, together with the comforts and duties thereof.   

Belief in one only God, three distinct Persons.  
LEt us now come to that which was further answered, that the Articles of our faith, do teach us, that we are to believe so in God to be one only in nature: that we hold him nevertheless, to be three in a most holy and glorious distinction of people. And first, how can you make it plain, that this is the true meaning and intent, Question. of the Articles of our belief?  

Answer  Because after the name of our one only true God, once only set down, they do thenceforth make express mention, both of the Father, and of the Son, & of the holy Ghost: ●ea and t●at also in the same form of words and profession, as if every one should say: I believe in the Son, and in the holy Ghost, aswell as in the Father: the which verily, we might in no wise do, unless either of them were very true God, 
The Ground and meaning of it.  aswell as the Father.  
It is very true. We must only trust in the true and everliving God, and in no other, 
Explication and proof.  either person, or thing whatsoever: according to that we read. 1. Timoth. 4.10. And according to that which was lately alleged out of the Prophet jerem: chapped: 17.5. And as we may perceive by the practice of the servants of God in their prayers. etc. Psa: 42.2. Read also Psal: 146.3. Put not your trust in Princes, etc. And Ier: 3.23. Truly the hope of the hills (that is, of the Idols accustomed to be worshipped, in such places of Idol worship) is but vain, or (the hope) of the multitude of mountains. But in the Lord our God, is the health of Israel. Wherefore seeing (as by the grace of God it shallbe plentifully declared from the holy Scriptures) we are to believe both in the Father & also in the Son, & in the holy Ghost: It followeth necessarily, that the one aswell as the other, is very true God. And therefore also, it is even of itself manifest & clear: that when we say, I believe in God the Father, our meaning is, not that God is only a Father. For then where were the Son, and what should become of the holy Ghost. But our meaning is, and so ought to be, that God is so a Father, and wholly very true and perfect God: that yet the Father is no more the only God, then is the Son, neither the Father and the Son, more than the holy Ghost. For every one is whole God, and yet all three are but one God: as hath been already, and shall again further be confirmed.  
Question. But it will likely be objected, that the Articles of our belief make no mention of the word person: what may we answer to this?  
Answer. Insomuch as mention is made of three, necessity of interpretation requireth, that we shou●● use this word person, aswell for the discovery and confutation of Heresy, as for the help of our understanding, to conceive and believe rightly this most high Mystery: because we have no other word, more fit and familiar, to express that very true Subsistence, which each of the three, hath distinct from either of the other, albeit every one, and all of them, are really and truly but one and the same Divine essence, or being and nature.  

Explication & proof.  It is verily so indeed. For seeing mention is made of three, it may justly be demanded, what three they are? whereunto we may not answer, that they are three Gods, for that is contrary to the doctrine of faith, in one only true God. What are they then? Are they three Divine natures or beings? We may not say so, lest we should at the least seem to say as much as before, that they are three several Gods. What shall we say that they are then? Are they only three diverse Names, to express one and the same thing to our capacity, without the truth of any distinct Subsistence? This may in no wise be affirmed: for it is slatte contrary to the holy Scriptures. What shall we say then, to those that shall urge us to declare, what the meaning of our faith is? It is necessary that we say, that God the FATHER, God the SON, and God the HOLY GHOST, in whom we believe, are three distinct People; as well to express the true meaning of the holy Scriptures, concerning this most high Mystery; as also to defend the truth thereof, against all misconceiving, and against every profane or heretical gainsayer Of the which there are many sorts, as we are hereafter to note, in the convenient place of this our inquiry.  
Question. But why is this word Person, so sit for this purpose?  
Answer Because the word Person, doth to the familiar and common understanding of every man, not only note that thing which is verily and in truth to be distinguished from every other: but also that, whereby the same thing, may be most lively so distinguished and discerned of them.  

Explication & proof.  It is most certainly true. For the word Person, doth in the vulgar construction and conceit, not only signify a man himself alone, as when we say, there were about you. Persons at the Sermon: etc. But also it signifieth that, whereby every man may be most certainly discerned from other.  
That is to say, his favour, or countenance: and his stature, 
The Ground and meaning of it.  but chiefly his favour or countenance: as we use to say of such or such, that they are beautiful persons, comely people, goodly persons of flesh and blood, etc.  
The same is the use of the Greek word (Prosopon,) which we, in this mystery and otherwise, do often english by the word Person. For 2. Cor: 1.11. the Apostle Paul requireth, that many persons, (that is, many Christians both men and women) should give thanks to God, for the deliverance of himself and Timotheus, from a very imminent death.  
There might other such like places be alleged. But most usually, and properly it signifieth the face of a man, whereby (as was said) every one is most apparently discerned from other, as Matth: 6.17. Wash thy face. And cha: 17.2. the face of our Saviour Christ did shine as the Sun. And Act: 6.15. the face of Saint Stephen, was before the Council as the face of an Angel: that is, having a most comely grace, full of all reverend gravity, etc. Read also james, 1. ●3. and often in the new Testament. Hence also, and that more near to our present purpose, it doth metaphorically, or in way of a speech borrowed to an other purpose than it is properly applied, signify a more clear manifestation of that which is in itself more secret, and hidden. As for example, the face of God, noteth the brightness, and glory of God, so far as it pleaseth his divine Majesty to reveal himself: according to that Matth: 18.10. where our Sau: Christ saith, that in heaven the Angels see the face of his Father, which is in heaven. And as we read, 2. Cor: 4.6. God that commanded the light to shine out of darkness, is he that hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face, (that is,) in the revelation of jesus Christ: to wit, by the preaching of the Gospel, the which doth manifest unto us, the glory of God's grace and mercy represented (as it were) in the sweet face and countenance of our Lord JESUS CHRIST. And as we read, 1. Cor: 13.12. the same Apostle affirmeth, that we shall see face to face: that is, we shall have more clear knowledge of God there, then now we have, or can possibly have here.  
The same is the signification of the Hebrew word (Panim:) according to that Genes: ch. 32.30. I have seen GOD (saith jaakob) face to face: that is to say, appearing most graciously and familiarly unto him. And Psal: 27.8.9. And psal. 1ST. 4. By the face of God, is meant God himself, in respect of his man festation of himself among his people, in the holy Temple, etc. And in this respect, our Saviour Christ is called the Angel of the face of God, Isai: 63.9. And the Angel in whom is the Name of God. Ezod: 23.21.  
But more properly, the same word signifieth the face of a man, and Synecdochicallie, the whole man or Person: as Genes: cha: 32.20. the face of Esau, and the face of jaakob, do note Esau and jaakob themselves. And chap: 46.30. The face of joseph is mentioned to express the person of joseph. And 2. Kings, chapped: 3.14. The face of King jehoshaphat, is put for the person of jehoshaphat. Whence also, it is not less fitting (as we may perceive) that the Hebrew writers, treating of the distinction of persons in the Divine nature, should (as they do) call and express them by this word (Phanim) than we do, by our word Person.  

M●●n●●s 〈◊〉 verit: E●. ●● cap: ●.  So then, according to the use of this word Person, both in our own language, and also in the Latin, Greek, and Hebrew tongues; our one only true God is called of the Church of God three People: even because God himself hath, according to this manner of his Being or Subsistence, made himself more clearly and comfortably known to his Church, than otherwise they could ever have conceived of him.  
And verily, the doctrine of the holy Trinity of Persons, in the unity of the most sacred Godhead or Deity, it is the only lively vnvailing, as it were, and discovering of the glorious face of God unto us. Yea so, as no doubt, he is not truly known and believed in of any, to whom this mystery is not in some good measure truly understood and believed.  
Nevertheless, even herein, according to the most reverend greatness and glory of so high a mystery, it becometh every one of us, to humble the very Spirit of our minds, with most humble and low humiliation, before the footstool of the Throne of Grace: and to take diligent heed, that we do not carnally conceive or fancy in our thoughts, any thing unworthy the most glorious and incomprehensible Majesty of God. For all be it the divine People in God, are truly, and in very deed so perfectly distinct, that the one neither is, nor can be the other: that is to say, neither can the Father be the Son, nor the Son the Father, nor the holy Ghost either of them both, no more then of any three men, one of them can be personally the other. Yet we must in no wise think, the People in the Godhead, to be severed as diverse persons are separated, in one and the same nature of man. For as the Divine nature is infinite, so are also the People, and therefore there cannot be any partition, or division and separation, betwixt them.  
Neither may we suffer ourselves once to think, that the Divine nature hath a natural and visible face, like to the face of Man: for God is a Spirit, that is, (he is a spiritual and invisible Nature) as hath been declared before.  

Vultus inac●canimi. The countenance is a representation of the mind  Only thus much are we to apprehend and conceive in our minds by comparison, that like as the face of a man, is that whereby he may be discerned from other: yea and further, that as the excellent countenance of a man, is a resemblance of that excellent Spirit which is in him, above any other earthly creature: so the Doctrine and Revelation of the Trinity of People, in one and the same Divine nature of God, doth make God most clearly and comfortably known to his people, as one infinitely unlike to all false Gods or Idols, etc.  
For he is that God, who being Eternal and almighty, &c: is not only the Father, Son, and holy Ghost: but also a Father to us, for the sons sake, according as the holy Ghost, both from the Father and the Son beareth a most effectual witness to our souls and spirits. And this is unto us, as the face of God, most comfortably shining upon us.  
To this end also, let us diligently observe, that God is not called a Father, only in way of comparison: to signify his love toward us, as tender and dear as the love of a natural Father here on earth toward his natural child.  
But he is a heavenly Father, in respect of his eternal Son most naturally, and in all perfection of truth. And accordingly the Son of God is the natural and only Son of the Father. And the holy Ghost likewise, is naturally, and in all perfection of truth and substance, the Spirit of them both: far above and beyond all that we, or any Angel of heaven can throughly conceive.  
So then, whatsoever similitude we do allege one way or other, to express this singular and peerless Mystery, we must of necessity acknowledge, that there is in the things themselves, an infinite dissimilitude also: so that the similitude, can, but only in some respect, shadow out that, which the holy Ghost alone, must cause us to understand, so far as it is meet for us to understand; even far above that, which any similitude, of itself can teach us.  
If we might behold in any outward representation, the nature of God; whether should we rather cast our eyes, then upon the sweet face of the Son of God INCARNATE: in whom GOD hath revealed his glory, as it were with open face, as we read, 2. Cor: 3.18? And yet, as experience hath showed, the natural face, or outward Person of our Saviour Christ, (if we may so speak) could not suffice to the manifesting hereof, no not to those, who were daily conversant with him.  
For many looked upon him bodily, while he was here on earth, who by that outward view, knew God never the more spiritually.  
It was his holy Doctrine, and his most gracious and Divine works, and his excellent virtues, which caused the face & glory of God, to shine forth from him, unto those only, who had the eyes of their minds opened so to behold him. And this was that, which moved the Apostle Paul to say: Hence forth know we no man after the flesh, yea though we had known Christ after the flesh, yet now hence forth know we him no more. And much rather, would the Apostle refuse to know Christ, and the holy Trinity, by any bodily, and dead pictures, or images of them by Crucifix or any other way.  
And as for similitudes borrowed from any spiritual thing, the soul of man, made in the image of God, may seem of all other things that we have occasion to be best acquainted withal, to be most like; in that, it being a spiritual substance, is only one, though it have diverse distinct properties, understanding and reason, memory, will, and affection: yet how infinite odds there is, it is easy to understand. For the soul of man, though it be spiritual and immortal, yet it is a created substance. And the qualities thereof are created qualities in the soul, and not the soul itself, either any one, or all of them together. What then? We must of necessity content ourselves, and our souls, so to know, both the nature of God, and the Persons of the Godhead perfectly distinct in the same: that we may, as the truth itself requireth, acknowledge, that in the full perfection of it, the Divine nature is infinitely, above the weak capacity or understanding, either of us, or of any other creature.  
Wherefore, we, most humbly, and thankfully acknowledging the unspeakable mercy of God, for that measure of the revelation of this most high & incomprehensible Mystery, which it hath pleased him to reveal unto us in his holy Scriptures; and holding ourselves fast and Religiously to them: Let us in like humble manner, beseech our most good and gracious God, to vouchsafe to give us of his grace, that we, soberly captivating all similitudes, yea and reason itself, to the obedience of Faith, whose nature is to believe, that which is above all natural sense and reason, whatsoever hath witness and warrant from the word of God: let us, (I say) as on the one hand, cast away all ignorance and neglect of due search after the due knowledge hereof; so on the other hand, let us in like manner, beware of all presumptuous and vain curiosity; lest pressing too far, we be confounded and overwhelmed of the brightness and glory of it.  
For like as our bodily eyes, are not able to look directly upon the seat, or as it were centre of brightness, which is in the Sun: no more, nay much less, are we able, with the eyes of our minds, to behold the infinite brightness, and most glorious Majesty of the Lord God, the Father of all Light, as he is in himself: whether we look to the unity of his Divine nature, or to the distinction of the Persons in the same. According as it is said, No man can (so) see God and live. Exod● 33.20. 1. Timoth: 6.16. Read also Genes: 16.23. Trem: interpret: And judges, chap: 13.22. where it is recorded, that the Parents of Samson were afraid they should die, as if they had seen God, above that had been meet for sinful creatures to see him.  
God, who set bownds for the people, which they might not pass toward the mountain, at the giving of the law. Exod: 19.12.13. Neither would have the ark of the Testimony, commonly looked upon, uncovered. Numb: 4. verse 5. etc. 20. and 1. Sam: 6.19. The same our God, no doubt, cannot like, that any should unreverendlie pry into this most holy secret, concerning his own Majesty and Divine nature: with a mind to see further into it, than it hath pleased himself to reveal the same.  
We may most justly say of this knowledge of the Divine nature of God, and of the manner or order of the Being thereof, as touching the Existence of them internally, or (ad intra) as the learned speak: to wit, how the Father is of himself and of no other, eternally without all beginng; the Son eternally begotten of the Father, before all time; and the holy Ghost proceeding from them both, and yet nevertheless, being always Essentially present, in and with them both: we may (I say) justly determine of this knowledge, according to that we read, Psal: 139.6. It is too wonderful for us: it is so high, that we cannot attain unto it.  
We know not the way of the wind (or as some translate, of the Spirit) to wit, how it cometh into man, nor how the bones do grow in the womb of her that is with child: Eccles: 11.5. nor how the soul of man, dead through sin, is again regenerated and renewed within him. john. 3.7. much less can we understand, what the eternal generation of the Son of God, or the eternal proceeding of the holy Ghost, do mean.  
Nevertheless, as touching the manner of the working of God externally, or (ad extra as they say) the Father by the Son, and both the Father and the Son by the holy Ghost, and the holy Ghost from them both (whether in the works of the common creation and government of them all, or more specially, in the special work of the redemption of the elect children of God) this knowledge from outward effects, declared from the holy Scriptures, and testified by the holy Ghost, enlightening and certifying our minds, and consciences thereof; it is, through the grace of God, so familiar, and so full of comfort, that the more we understand and taste it (the which no doubt, we may do with daily increase so long as we live) the more may we, with holy reverence and boldness, even to the same end, look into it: according to that Ephes: 2.18. By him (that is, by the Son of God, our Lord jesus Christ) we have an entrance unto the Father by one Spirit. And chapped: 3.12. etc. By faith in him we have boldness and entrance with confidence. Read all that followeth, to the end of the Chapter. But of the comforts more afterward.  
Question. In the mean season, that we may proceed, and make all as plain as we can? What mean you by a Person of the blessed TRINITY, in the one only most holy and Divine nature of God?  
Answer. A Person in the Divine nature, is an eternal Subsistence, the which having the whole Deity or Godhead (as it were in common, or rather in a most holy Communion) the one equally as well as the other: it is nevertheless, distinct from either of the other, in way of a supernatural relation, and according to the Divine manner or order of their Being and working; only by one propriety, which it hath incommunicable to either of the other.  
Question. How is that?  
Answer. The FATHER, who is the first Person in the holy Trinity, though not the first in time or dignity, but only in the order and manner of Being, as was answered even now; he hath eternally, and without all beginning, begotten the Son, and so hath, both taken to himself, and also communicated to the Son, the whole nature or Essence of the Deity.  
The SON of GOD, is the second Person of the same most holy and blessed TRINITY, eternally, and without all beginning, begotten of the Father; and so hath eternally received the whole Deity, or Essence of the Godhead from the Father.  
The HOLY GHOST, is the third Person, eternally proceeding, both from the Father and also from the Son; and so hath the whole essence of one and the same DEITY, eternally and coequallie communicated to him from them both.  

Explication & proof.  This is indeed the true and only distinction of the People, in the one only and undivided Nature or essence of God. For as touching the Deity or Godhead itself, it neither begetteth, nor is begotten, neither yet proceedeth. The distinction therefore, by the proprieties rehearsed, it doth only concern the Persons of the Divine Nature. And although the Divine nature belongeth equally (as hath been observed) to every one of the People: For the Father is God, the Son is God, and the holy Ghost is God, not three Gods, but one only God, one in nature, one in wisdom, one in power, one in will, one in glory: (for the Father is the Father of glory, Ephes: 1.17. the Son, the Lord of glory. 1. Cor: 2.8. john: 1, 14. and ch. 12, 41. and ch. 17.5. and Heb: 1. ●. Iam: 2.1. and 2. Pet. 1.17. Matt: 16.27. & cha: 25.31. the holy Ghost the Spirit of glory. 1. Pet: 4.14. and 2. Cor: 3.17.18. so that the Father, who is the God of glory, Act: 7.2. and giveth his glory to no other. Isaia: 48.11. Yet he doth after a sort, give it to the Son, and to the holy Ghost: that is, he is well pleased that they should have it, because they are one with him) howsoever no one Person can be any of the other. The Father cannot be the Son, or the holy Ghost: the Son cannot be the holy Ghost, or the Father: neither can the holy Ghost be either the Father or the Son, as was said before.  
But of this, that the Father is very true God, and consequently eternal and everliving, infinite in wisdom, power, mercy, justice, &c: and that the Son is so also; and likewise the holy Ghost; we shall, by the grace of God, make it plain, in the handling of the several Articles of our belief, the which do concern every one of them.  
In the mean while, let us make some further search after those grounds of holy Scripture, which God, of his infinite goodness and mercy, hath vouchsafed us, for our assured direction and warrant, touching the things already affirmed by us.  
Question. ANd first, what ground and warrant can you allege to prove, that our God, in whom we believe, being one only in Nature, is nevertheless three distinct Persons?  
Answer. In the 5. chap: of the first epist: of the Apostle john, verse, 7. There are three (saith the holy Apostle) which bear record in heaven, the Father, the word, and the holy Ghost: and these three are one. And in the Gospel, according to the same Apostle. chapped: 10.30. I and my Father (saith our Saviour himself) are one.  

Explication & proof.  Read also cha: 17.21.22. where our Saviour Christ prayeth for all true believers, that they may be one, as he and the Father is one: the Father in him, and he in the Father, etc. And as the Father & the Son is one, so is the holy Ghost one, with and in them both: according to the first testimony, alleged in the answer, out of the 3. epi. of john. For there it is said, that all three are one: not only consenting in one, as it is said in the next verse, that the three which bear witness on earth; to wit, the Spirit, and the water, & the blood, are (Eyes to en,) that is agreeing in one: but the Father, and the word, (that is the Son, as he is called in the Gospel, ch. 1.1. etc.) and the holy Ghost, are one: (En eifis:) that is, they are naturally, and Essentially one, and consequently also, most perfectly consenting in one. It is evident therefore, by the testimony of the holy Apostle: that God being but one in Nature, is nevertheless three People.  
This distinction of Persons in one God, may also be proved from the holy Scriptures of the old Testament: partly by such testimonies, wherein God is spoken of, in the plural number: as Genes: ch. 1.1. Bara Elohim. The Gods he created the heavens, etc.  
And likewise verse 26. & ch. 3.5. & ch. 20.13. & ch. 35.7. job: 35.10. and Ps: 149.2. Laetetur Israel in facientibus ipsum. Let Israel rejoice in them that made him. Deut: 4. ●. joshua. 24.19. Elohim quedoshim hu. The Gods he is the holy ones. Eccl: 5.7. Gebohim, he is the high ones. And Ier: 10.10. jehovah Elohim, hu Elohim chaijm (that is) the Lord Gods, he is the living Gods. And 2. Sam: 7.23. Read also Isai: 6.8. and chapped: 54.5. Thus, the distinction of Persons, may be proved, partly by the usual phrase, or form of speech in the holy language. And partly, it may be proved by such testimonies, as do, in our own translation, make more express mention of the Persons: as Psalms: 33.6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth.  
That is, as junius interpreteth: Pater in filio per spiritum. The father in the son by the spirit. And Isai. 63.9.10. In all their troubles he was troubled; and the Angel of his presence saved them: in his love and in his mercy he redeemed them, and he did bear and carry them always continually. But they rebelled and vexed his holy Spirit: etc. Haec tota narratio (ut idem Interpres) est in primis evidens si qua in vetere Testamento, ad confirmandum doctrinam Christianam de uno Deo & tribus Personis. This whole narration (as saith the same Interpreter) is as evident, as any in the old Testament, to prove the Christian doctrine, concerning one GOD and three Persons. Likewise Hag: 2.5.6. Yet now be of good courage o Zerubbabel, etc. for I am with you saith the Lord of Hostes. According to the word that I covenanted with you, when ye came out of Egypt: so my spirit shall remain among you, fear ye not. Est hic locus de sancta Trinitate evidentissimus. This place (say Trem: and junius) is a most evident place concerning the holy Trinity.  
But it will peradventure be objected of some, that in none of these places, no nor in that of the Apostle john, where he saith: There are three which bear witness in heaven, there is any mention of the word Person.  
Question. What other testimony or ground of holy Scripture have you, that we may safely and boldly assure ourselves to believe, that these three, are, and may be called, by the name of three Persons?  
Answer In the first Chapter of the Epistle to the Hebrues, verse. 3, the Apostle saith of our Saviour Christ, the Son of God; that he is the brightness of the glory, and the engraven form of the Person of the Father. Wherefore, seeing the Father is a person, in a respect or relation to the Son; so is the Son in a like respect or relation to the Father: and consequently also, the holy Ghost is a person, in a like respect and relation to them both.  

Explication & proof.  There is in deed, the same reason of all three persons mutually, which is of any one, to either of the other. And touching the Son, of whom it is said, that he is the engraven form of the person of the Father: the Son himself our Lord jesus Christ, saith in this respect, that he which knoweth the Son, knoweth also the Father: john, ch. 14.7. etc. If ye had known me (saith our Saviour Christ) ye should have known the Father also, etc. I am in the Father and the Father is in me, etc. Read also chap. 8.19.  
Only it must be confessed, that the Apostle in the place of the Epistle to the Hebrues, useth the word Hypostasis, the which, word for word, is a Subsistence: but assuredly, he useth it altogether in the same sense, as we commonly use the word person, as it is rightly translated, according to the use of all true Christian Churches. For these words Hyphistamenon, Hypostasis, Prosopon, with the Christian Grecians, are the same in common interpretation with our English word Person, as it is used of us from the Latin word Persona, in such sense as it is applied of all Latin Divines, to the opening of this mystery. Of this therefore, for this present, enough.  
Show now likewise, what ground you have, that the Persons in the Deity, are to be distinguished: not only in the relation of words, but also really as we may say, and in respect of the order of the Being of the divine nature itself.  
Answer. What proof have you for this?  
Question. At the baptism of the Son of God our Lord jesus Christ, Math. chap. 3. verses, 16.17. God the Father, did actually make it most clear: in that, by audible voice from heaven, he pronounceth of the Son, then upon earth in the nature of man: This is my beloved Son in whom I am well pleased. And the holy Ghost, in the likeness of a Dove, descended and lighted upon our Saviour Christ the son of God, at the very same time.  
This is a lively proof, and declaration of it, in very deed.  
Question. But what ground have you, that the Persons are to be distinguished, in such manner as was before affirmed: by generation, and by being begotten, and by proceeding?  
In the 14. verse of the first Chapter of the Gospel according to john, our Saviour Christ the Son of God, Answer. is called the only begotten Son of the Father, full of grace and truth. And chap. 3. verse, 16. God so loved the world, that he hath given his only begotten Son. etc. And Heb. chap. 1, verse, 5, 6. Unto which of the Angels said he that is, God the Father) at any time: Thou art my Son, this day begat I thee? And again: I will be his Father, and he shall be my Son. And again, When he bringeth his first begotten Son into the world, he saith: And let all the Angels of God worship him.  

Explication and proof.  Hear it is plain, that the Father hath begot, and that the Son is the only begotten of the Father. The which generating or begetting, that it was eternal, and before all beginning, we read Prou. 8, 22. etc. The Lord saith wisdom, even the eternal wisdom of God, the everliving Son of the Father) he hath possessed me in the beginning of his way: I was before his works of old. I was set up from everlasting, from the beginning and before the earth. When there were no depths was I begotten, etc. And must it not needs be, that the Son of God is begotten in special manner (that is after a most divine manner) seeing it cannot agree to the Angels of God, though they be the chief of all his creatures? Neither is it against the eternity of this generating and begetting of the Son of God, that he saith: This day begat I thee. For these words, concern only the manifestation of the Son of God, in the nature of man: either typically in King David, who was a figure of him, or properly by his own appearance in the flesh, in the due time and season thereof. But the former words: Thou art my Son (as they are referred to our Saviour Christ) they are spoken of the eternity of the Son of God before all worlds: according to the witness of the Son of God himself, john 17.24. Father thou lovedst me before the foundation of the world.  
No● show likewise some testimony, for proof of the eternal proceeding of the holy Ghost:  
Question. Where may that be found?  
Answer. In the 1●. chapter of john, verse, 26. our Saviour Christ certifieth us, that the Father sendeth the holy Ghost in his name. And chap. 15. the ●6. verse, he saith further, When the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father, he shall testify of me.  

Explication and proof.  This sending and coming of the holy Ghost in time for our benefit and comfort, is but an effect (as it were) of that natural proceeding of the holy Ghost, which is eternal before all time, and from everlasting to everlasting, without all limitation of time. Nevertheless, we may from hence, evidently discern the eternity of the proceeding of the holy Ghost. For that which is h s natural property now, or ever was at any time heretofore, it is his natural property still: and so was before beginning, and shall for ever so continue.  
Now that it hath been always, the natural property of the holy Ghost, to proceed from God: it may appear, both from the beginning of the works of the Creation, and also from the perpetual government of the same. From the beginning, Genesis, 1. verse, 2. The Spirit of God moved upon the waters: or as the Hebrew word (merachepheth) signifieth, he did support the waters, and even the whole indigested substance of the world, as being the mighty arm and power of God: or, as we may say, the wing of God spreading itself over it, in a tender and cherishing manner. And further, for the continual supporting, and preserving of all creatures, after their Creation, we read Genesis, 6.3, My Spirit shall not always strive for these men: to wit, about their preservation, as hitherto it hath done, seeing they will not be reclaimed from their extreme wickedness, etc.  
Read also job. 26.13. The Spirit of God hath garnished the heavens. And chap. 32.8. The inspiration of the almighty giveth understanding. And Psal. 104. ●0. and Psalm. 33.8. Read also john. 20.22. Our Saviour Christ breathed on his Disciples when he gave them the holy Ghost. Now the same holy Ghost, is both the Spirit of the Father, and also of the Son our Lord jesus Christ. Wherefore, even as God the Father, at the beginning of the creation of man, did by his Spirit brea●h natural life into him. Genesis, 2, 7. so did the Son of God our Lord jesus Christ by his Spirit: that is, by the same holy Ghost, breath the spiritual grace of life and holiness, into those, whom he made his special and most choice instruments, for the rectifying and reforming of the wicked and crooked world. But of this more afterward.  
Question. THe former points, thus cleared in the particulars: now what is the meaning of these words together: I believe in that one only God, who is three distinct Persons?  
Answer. The meaning of them is this: I believe that in the one only divine nature, or essence and Being of God, there are neither more nor fewer, than three Persons, even the Father, the Son, and the holy Ghost. I believe also, that they being coessential, coeternal, and coequal: have equally, and eternally consented, both in decreeing before all time, and also in performing in due season, all the works, not only of creation and government over all the world: but also, (and that in a singular manner) the most wonderful work of the redemption, and salvation, of all and every one of the elect of God from the beginning of the world, to the end of the same.  
The truth and certainty of these things, may partly be discerned from those Scriptures which have been already alleged: and they shall (by the grace of GOD) be more fully confirmed hereafter, when we shall come to the handling of the several Articles concerning every Person.  
Question. In the mean while, what singular manner of the consenting of the most holy Trinity, concerning the redemption and salvation of the elect of God, is that, which you speak of?  
Answer. God the Father, of his most free and unspeakable, yea even of his incomprehensible love, hath given his only begotten Son, to abase himself, by taking our nature, by subjecting himself to the law, and by dying the death, yea even the most cursed death of the cross, for our sins.  
God the Son, according to the same most gracious good will and pleasure of the Father, most willingly yielded to the same.  
God the holy Ghost (by whose most holy conception, the Son of God took our human nature, and by whom he offered up himself an everlasting sacrifice, to satisfy the wrath of God for our sins, and to purge our consciencs from dead works to serve the living God) he, according to the good will and pleasure of them both, doth likewise, of his own most gracious accord, seal up the whole fruit of the death of the Son of God, to our endless salvation and comfort.  

Explication & proof.  It is very true, which you have answered. For although in some respects (according to the Articles of our belief) the Father is more expressly acknowledged, the Creator of all things: the Son, the Redeemer: and the holy Ghost, the sanctifier of the Church of God. Yet the whole Trinity, doth so wholly consent in all the works, both of the creation and government of the world, and also in the work of the redemption and salvation of the Church: that the Father doth nothing, either in the one, or in the other, without the Son, but by and with the Son; neither do the Father and the Son any thing, but by and with the holy Ghost: as Gen. 1.26. Let us make man in our image, etc. And joh. 5.17. My Father (saith our S: Changed) worketh hitherto, and I work. And verses, 19.20. The Son can do nothing of himself, save that he seethe the Father do: for whatsoever things he doth, 
The Promise.  the same things doth the Son also. etc. And Zech: 4.6. Neither by an army nor strength: but by my Spirit, saith the Lord of Hostes. Read also Luke, 4.1. and verses, 14.18. But of these things likewise, we shall have further occasion to speak again more fully, afterward.  
Question. NOw in the third place, what promise have you, that the holy Trinity of Persons, in the unity of the Godhead: do in so singular a manner consent, in the most blessed work of our redemption, and salvation?  
Answer. Our Christian baptizing into the name of the Father, the Son, and the holy Ghost by the commandment of our Saviour Christ: it is from God himself, as it were the broad seal of the Kingdom of heaven, to confirm the holy promise and covenant hereof unto us, and to so many as shall believe, under the warrant of them all.  
It is true indeed. This form of our Christian baptism into the name of the holy Trinity, 
Explication and proof.  doth so verily assure us, that it is the good will and holy pleasure of GOD our heavenly Father, even for his Son our Lord jesus Christ's sake, and through the sanctification of the holy Ghost, to take and adopt us for his children: that we may after a sort, sensibly feel and handle the undoubted certainty of one covenant made by them all. Wherefore, like as it is written of circumcision, that it was unto the believing jews, a seal of that righteousness which they had by faith, Rom. 4.11: so may we, assuredly say of our Christian baptism (the which is unto us the same, which that was to them) that it is a most gracious and authentical seal of our justification, through faith, by the consent of the whole Trinity.  
Yea, so assured a confirmation hereof is baptism, that the Apostle Peter doubteth not to affirm, that we are already saved thereby. And so we are indeed, as touching the blessed entrance into the state of grace and salvation: (I speak of all such, as do by the grace of God, truly believe and trust in that grace, which by the will of God himself, is signified and sealed thereby) yea and we may also, and aught of duty, by the virtue of the promise of God, to be as verily persuaded of our full and perfect salvation in due season yet to come, as it we ●a● presently the full fruition of it: 1. Pet. 3.21. Read also: john, cha. 14. verses, 1●. 16. etc.  
This promise therefore, must needs be exceedingly comfortable, according as the benefit is most singular and great. The which comfort of the promise, is the next point of our inquiry, according to our order propounded.  
Show therefore in the next place, some proof of holy Scripture, for that comfort which we may justly take, in the most blessed testimony and consent which the holy Trinity giveth, concerning the promise of our redemption, justification, and salvation.  
Question. What proof can you allege for the warrant hereof?  
Answer. In the 5. Chapter of the first Epistle of john, verses, 9.10.11. the holy Apostle setteth out the greatness of this comfort, by a familiar comparison.  
If saith h● we receive the witness of men, the witness of God is greater: for this is the witness of God, which he testified of his Son. He that believeth in the Son of God, hath the witness in himself: he that believeth not God, hath made him a liar, because he believed not the record which GOD hath witnessed of his Son. And this is the record, that God hath given unto us eternal life, and this life is in his Son.  

Explication and proof.  Hear is in deed a very plain, and familiar demonstration of it. For seeing among men, the confirmation of every matter, is established by the testimon●e of two or three witnesses: Deut. 19.15. Math. 18.16. 2. Cor. 13.1: infinitely much more, ought the threefold divine witness of the most holy Trinity from heaven, prevail with us, to the establishing and confirming of our faith, in the most certain truth of the promise of God. And the rather also, are we to comfort our hearts in this assurance, 
The Comforts & benefits.  because the Lord our God, every way tendering our weakness, hath added to this threefold witness in heaven, a like threefold witness on earth. For so saith the same Apostle john, in the 8. verse of the same fift Chapter. There are three also which bear record in earth, the Spirit, and the Water, and the Blood: and these three agree in one. And I beseech you, let us mark this comfortable addition, diligently. For (as was observed before) if we should only look to this mystery of the Trinity, as it is hidden in itself, and as it were in the most secret closet of the highest heaven, it would rather astonish and confound us, than comfort and cheer up our hearts: at the least we should find it so high, that we could not be able to reach unto the comfort of it. It is God's exceeding mercy therefore, that he hath vouched safe to descend (as it were down to the earth, to secure and help our weakness: and to this end, not only to give us the witness of his holy spirit inwardly in our souls, but also, to let us (after a sort) to see with our eyes, and to feel (as it were) with our hands, life and salvation brought to light for us: insomuch as the blood of our SAVIOUR CHRIST, yea even that water and blood which issued out of his most holy side, they do cleanse us from all our sins, and set us in the high favour of our most good and gracious God.  
Thus then, we looking to the testimony of the Father, manifested by the Son appearing in our nature, and immediately sealed up in our hearts by the holy Ghost, who is even therefore called the Comforter: great and singular, well may the comfort of our faith be, in the holy Trinity. Yea justly may it be esteemed the very treasury of our comfort. According as when the Apostle Paul would wish and pray the greatest comfort, yea even all the true and best, and most complete comfort that might be, to the Church of GOD, in the City of Corinth; he concludeth his holy Epistle which he wrote unto them, with this most sweet farewell: The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you all. Amen.  
To which purpose also call to mind that which is written, john, Chap. 17.3. and Rom. 5.1.2.3.4.5. and Ephes. 2, 18. And in the beginning of the first Epistle of the Apostle Peter: his entrance, is likewise most comfortable, from this doctrine of the Trinity, in respect of the consent both of the Father the Son, and the holy Ghost, in the election, redemption, justification and sanctification of his people.  
Question. NOw, the comfort being thus exceeding great to every true believer: it followeth that the obedience of faith, aught of singular duty, to be likewise exceeding great. I ask therefore in the fourth place of our inquiry concerning this article: what is the duty, belonging to the most sweet and full comfort of faith, in the most holy Trinity.  
Answer. The duty hereof, is generally all duty; and the same also to be performed in the most dutiful, cheerful, earnest, and constant manner that may be: even the same, which our Christian and holy Baptism into the name of the most holy Trinity, doth require.  
That it to say, that by the grace of our God we do (as becometh the obedient children of God, our heavenly father) most carefully endeavour, to show forth the fruits of the spirit, in the obedience of the Gospel of our Saviour Christ the Son of God: and that in all things, we worship the unity of the Godhead, in the Trinity of the Persons, and the Trinity in unity, as the Churches of God have of ancient time, right Christianty professed, and so do also even at this day.  

Explication & proof.  It is very true, that you have answered. For Baptism, being the seal of GOD'S covenant to us, as circumcision was to the jews: Genesis. 17. it doth likewise answerably require of us, that we do enter into covenant with God, in all holy care and conscience of walking in all good duty before him, as Abraham and all the faithful of his posterity did. For as our Saviour Christ saith, 
The duties.  the children of Abraham will do the works of Abraham, etc.  
And verily, all the duty that we (yea that all the Church of God can yield) is too shallow a fruit of obedience and thankfulness to God, for the revelation and comfort of this most deep and high mystery. For insomuch as the Lord God, our only Lord, of his infinite mercy, wholly consenteth, both in unity of nature, and according to the eternal distinction of the persons, to the endless perfitting of our redemption & salvation: what duty of ours (though we were able to yield him all the service, both of understanding, and reason, of will and affection, yea both of spirit, soul, and body) could be answerable to this his infinite goodness and mercy?  
But to speak something more particularly: it is the duty of the whole church of God, and of every true believer, to hold, maintain, and defend this most holy doctrine, against all Antitrinitarians, Atheiests, or Profane persons, whosoever shall show themselves, to be despisers, gainsayer, and blasphemers thereof. In which respect, the holy and diligent labours of Athanasius, Nazianzene, and many other in former times; as also of Caluin, Beza, Vrsinus, Zanchius, etc. they are in these our days very excellent.  
The adversaries of this most high point of doctrine, have been, from time to time, many and great in the church of God: the less to be marveled at; because it is the doctrine of a most secret and high mystery, infinitely exceeding all comprehension of corrupt natural reason. The less also is it to be marveled at, because the Devil (who in all things, envieth the glory of God, and every way maliceth the salvation of his people) taketh all the occasions he can, to hinder, yea to corrupt, and utterly to pervert, the true knowledge, & faith of this most glorious and healthful mystery.  
The former, and more ancient of these wicked adversaries (as learned Danaeus hath gathered and sorted them together in his book of heresies) they were first, the Apellites, Messa●ians, Deïtes and Monarchites, who denying the distinct Persons, held that God is only as it were a sole and solitary Monarch of the world.  
Secondly, the Simonians, Ptolemies, Colarbasies, Montanistes, No●tians, Praxcans, Sabellians, Apolanaristes, who affirmed that there is but one person in the Trinity, only called by these three sundry names: Father, Son, and holy Ghost.  
Thirdly, the Marcellians, who taught that the Trinity is but an extension or d●lating of ●ne and the same thing, as it were wax.  
Four●hly, the Hieracites, who said that the Persons in the Trinity, are but as it were two lights of one candle.  
F●f , the Metangismonites, who imagined the Persons to be like to diverse vessels, the one contained within the other, and as a scroll of divers skins.  
Sixtly, the Tritheïtes, and Triformians, who contended that the three Persons, are three diverse and sundry Gods.  
seventhly, the Marcites, and Tetratheïtes, who make a quaternity of Persons. The which heretical blasphemy, when Anastasius the Emperor, attempted to establish by his Edict, about the year of our Lord, 485. he was by the hand of God, stricken with lightning, and died miserably. Danaeus, chap. 47. in his book of Heresies.  
The last of th● more ancient adversaries, which the same writer rehearseth, were the Actians, who made no more account of the three Persons, then of three qualities. All these were worthily resisted, and refuted by the excellent Minister's of God's word in former times.  
Now, in these latter days, rose up one servetus, and other, who went about to revive the former heresy of the Simonians and such like heretics of their rank.  
Wherefore, by how much the Devil raiseth up more hostile war, against this sacred ground of our Christian faith, to the dishonour of our God, 
The Danger of not believing this Article.  and to the endangering of our souls to everlasting perdition; as also to the opening of the mouths, of the profane and ungodly, to blaspheme that most holy and sacred mystery which they know not, neither have learned to reverence and adore: by so much aught all the servants of God, at this day, and from time to time, according to the example of those that have been before us; to be the more studious and careful, both to settle our own understanding and faith more firmly, and also more wisely, sound, and faithfully, every one according to his place and calling, to teach and strengthen one another: and all of us, with one consent, to pray the more fervently to God, that it would please his divine majesty, still to uphold this his blessed truth of doctrine, which teacheth the truth of his most blessed nature, & the manner of his glorious Essence, against all adversaries thereof, as ever heretofore he hath done. Amen.  
THat which now remaineth, concerning this article, is the danger of not believing in the blessed Trinity.  
Question. What is that?  
Answer. It is unpossible, that any which believe not in the Father, the Son, and the holy Ghost, three Persons one only true God; should either know rightly the fountain from whence, or the means by whom, or the manner how, life and salvation is brought to light: much less can they feel the comfort of it here; and least of all, shall they be partakers of the happiness and glory of it, in the kingdom of heaven.  

Explication & proof.  It is unpossible in very deed. For all is contained within the revelation, and faith of this most blessed mystery, as we may clearly perceive, by calling to mind that which we read in the places of holy Scripture before alleged: Ro: 5.1.2.3.4.5. Eph. 2.18. &. 1. Pet. chap. 1. v. 2. & 2. Cor. ch. 13. v. 13. which is the last of the whole chapter. Yea, so is all contained and treasured up in this mystery, that whosoever do not rightly believe it 
* Understand it of those that be willingly ignorant, or heretically minded against this holy Mystery. , they shall most assuredly, woefully perish for ever from the most glorious presence of God, & have their portion among the most hellish and devilish adversaries of his glory. According as it hath been long since, well acknowledged and determined, and so is still in the true churches of Christ: that whosoever desire to be saved, must necessarily and before all things, hold the true Christian and Catholic faith. And that whosoever do not keep it holy and undefiled, shall without doubt perish everlastingly. The which Catholic faith (that is to say, the common faith of all true believers) is this, that we do acknowledge, and worship one God in Trinity, and the Trinity in unity. Neither confounding the Persons, nor dividing the substance, etc.  
Whosoever do not believe thus, it is most certain that they do not believe in the true God rightly. Nay it is unpossible, that any, who professing Christantie, do not believe in one only God, three distinct Persons; should avoid the opinion, either of many Gods, or of the inequality of Gods. For the name of God, is communicated to every one of these Persons, in the holy Scriptures. Finally, they that do not thus believe, do deny unto God his due worship and honour, seeing the Father requireth to be honoured in his Son, & that his Son should be honoured with him, and that both Father, and Son should be honoured, in and with the holy Ghost.  
From all miserable unbelief therefore, specially from all heretical, blasphemous, and obstinate contradiction, to this so chief and foundamentall a point of our only orthodox and true Christian faith: the Lord our most gracious and merciful God, even the Father, for his only Son our Lord jesus Christ's sake, by the grace of the holy Ghost, preserve and keep us for ever Amen.  
Thus much, concerning the doctrine of belief in the most holy and glorious Trinity of Persons in one only true God, more generally or conjointly.   


Be●●efe in God the Father  Belief in God the Father. 
The ground of it.   
HEnceforth we are to examine the doctrine of our faith, concerning every distinct Person.  
Question. And first concerning the Father: how do the articles of our faith teach us to believe in him?  
Answer. They do teach us to believe in the Father, as in the almighty God the maker of heaven and earth.  
It is so. They are the very words of the Creed: I believe in God the Father almighty, maker of heaven and earth. Here are many things to be considered.  
Question. But first of all, what proof have you, that God is a father, or (as the words of the articles of our belief are) the Father: that is, such a father, as none else is, or possibly can be, even he that is almighty, etc. and that therefore we are accordingly to believe in him?  
Answer. Beside other divine testimonies, we have the witness of Saint Paul in the 8. Chapter of his first Epistle to the Corinthians, the 5, and 6. verses. And likewise in the 5. and 6. verses of the 4. chap to the Ephesians.  
Rehearse you the words of the holy Apostle, in the first of those places.  
Question. Which are they?  
Answer. Though (saith the Apostle) there be that are called Gods, whether in heaven or in earth as there be many Gods and many Lords) yet unto us, there is but one God, who is the Father of whom are all things, and we in him.  

Explication and proof.  The meaning of the holy Apostle is, that howsoever, partly by most wicked and abusive custom, the name of God, hath by idolaters, been usually attributed to their idols, and false Gods: (for so, as he saith, there be many Gods, and many Lords, to wit, commonly so called: according to that, 2. King's chap. 1, 2, and chap. 18, 33, 34, 35. and Amos. 8.14. and jer. 2, 26. They say to a tree thou art my father, and to a stone thou hast begotten me for they have turned their back unto me, 
Read also Isa●. ch●●●, 1●●●.  and not their face: but in the time of their trouble, they will say: Arise and help us. But where are thy Gods which thou hast made thee? Let them arise, if they can help thee, in the time of thy trouble: for according to the number of thy cities, are thy Gods o judah.) Thus I say, howsoever, (as the Apostle saith) partly by abusive and idolatrous custom, the name of God is ascribed to idols and false God●: and partly also, albeit God himself, do in most wise considerations as hath been declared in the Treasury upon the 5. Commandment) impart his most holy & honourable names, God and Father, to civil Magistrates, and to natural Parents etc. Psal. 82, and john, 10.34.35, 36. and in many other places. Yet to speak properly, and from the original root and fountain of all Fatherhood, and power, or authority: God the father only, is both Father and God, according to that of our Saviour Christ. Matth. 23, 9 Call no man your Father upon earth: for there is but one your father, even he that 〈◊〉 in heaven.  
The other place to the Ephesians (mentioned in the former answer,) is like to that already rehearsed out of the Epistle to the Corinthians. For these are the words of the Apostle in that fourth Chapter to the Ephesians. There is one Lord, one faith, one Baptism, one God, and Father of all, who is above all, and through all & in you all. Not that the divine nature of God the father, is mixed ●ith ours, or with the nature of any other creature (for he is only, and altogether entire and perfectly consisting in and by himself) but because it is his power, which continually supporteth all creatures, as well as at the beginning, he did originally, create and make them all.  
Thus therefore, seeing God is a father, yea rather the only father of all fatherhood: that is, so a father as none else is, or can be (as was said) we have no cause to doubt, but that we are to believe in him accordingly, that he is such a Father, as is very true God, even God the Father almighty, etc. And thus, when the Apostle Peter, 1. Epist. Chap. 1. verse, 21. (writeth) that God hath raised up Christ from the dead, and given him glory, that our faith and hope might be in God: it is plain from that which goeth before in the 17. verse, that the Apostle writeth of that God, who is the Father. Yea even our Father, and the Father of all true believing Christians, by the grace of that adoption and covenant, which of his infinite mercy, it hath pleased him to make with us, through his own only and natural Son, our Lord jesus Christ; as we are hereafter further to consider.  
And now furthermore, this also we are to understand, that insomuch as our heavenly Father, in whom we are to believe, is very true God: therefore, all the essential attributes of the divine nature, do essentially belong unto him, in that he is the Father. So that we are not only to believe in him, as in an Almighty Father (of the which his almighty power, we are to consider afterward) but also, as in our eternal Father, according to that which we read: Isay: chap: 63.16. Thou o Lord art our Father, & redeemer, thy name is for ever. Neither are we to believe in the Father, only as in an almighty and as in an eternal Father, the maker of heaven and earth: but also, as in a most provident Father, even the most gracious ruler and governor of all things, specially over his Church. As john. 5.17. My Father worketh hitherto, saith our Saviour Christ. And Matth. 6.26. Your heavenly Father feedeth the fowls of heaven. And Chap. 10, 29.30. A sparrow falleth not to the ground, without your Father. Yea and all the hairs of your head be numbered. Read also, chap. 18.10. and 24.36. and 26.53. and Act. 1.7. But of the fatherly providence and government of God our heavenly Father, we shall likewise have just occasion, to consider more fully afterward. Wherein also, the most perfect wisdom of this our Father, will be made more manifest unto us. And that, yet further accompanied with his most tender mercy, according to that thanksgiving of our Saviour Christ: Matth. 11.25. etc. and according to that of the Apostle. 2. Cor: 1.3. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and God of all consolation and comfort.  
Moreover, we are to believe in him, as being most righteous; according to that, 1. Pet. 1, 17. For he is such a Father, as judgeth without respect of persons. And therefore doth our Savi: Christ pray to him, as being a righteous Father john. 17, 25. And likewise also, as being a holy Father, in the 11. verse of the same chapter. Finally, we are to believe in him, as being most faithful and true according to that which we read in the same Evangelist, ch. 8, 14, 16. Though I bear witness of myself (saith our Saviour Christ) yet my record is true: for I know whence I came, etc. And if I also judge, my judgement is true: for I am not alone, but I and the Father that sent me. And ver. 26, 27. He that sent me is true, and the things which I have heard of him, those speak I unto the world. They understood not (saith the Evangelist) that he spoke to them of the Father, etc.  
And thus, we may see, that we are to believe in God our heavenly Father, the first Person in the holy Trinity: as being an eternal, almighty, the most wise, most holy, most righteous and most merciful Father, the most faithful and true, etc. For whatsoever is ascribed to the Father, who is God; it must be understood, as attributed unto him absolutely, and in all divine perfection, above all comparison to be made with any creature. Yet so do we attribute these things to the Father, that we do not, neither may we exclude either the Son, or the holy Ghost; as hath been observed before: and is more fully to be cleared and confirmed hereafter.  
These things thus observed, let us now go forward, to those points, which are to be furthermore considered, for the understanding of this Article.  
And first, insomuch (as was a little before touched) God is termed, and is in very deed, a Father in diverse respects: I desire that you do make a more full rehearsal of this point.  
Question. What are those diverse respects, according to the which, God is called by the name of a Father?  
Answer. First, God is called, and is in truth, most properly a Father; only in respect of his natural, and only, eternally begotten Son, our Lord jesus Christ.  
Secondly, in respect of his works of Creation.  
Thirdly, in respect of his fatherly providence, preservation and government, over all his creatures, ever since he created and made them.  
Fourthly, in respect of his holy Church, and elect people, whom he hath in special manner, most graciously adopted, in his beloved and only begotten Son by nature, to be his children, of mere favour and grace.  

Explication and proof.  That God is most properly a father in respect of his natural and only begotten Son, it is even of itself evident. For Father and Son, are naturally, and properly relatives even here among men on earth; but principally, when we speak of God the heavenly Father, and his Son. For though, as touching the earthly nature of man, one Father may have many natural Sons, the which have all of them their several participation in the nature of their Father: yet in the divine nature, there cannot possibly be more than one Son, seeing the whole nature of the Father, is essentially, eternally, and everlastingly, communicated unto him alone. And likewise, howsoever the natural Father on earth, having many children, doth by natural instinct, divide as it were his affection among them, according as he had, even by nature, a distinct and often renewed affection and desire to enjoy them: yet the heavenly Father, having but one entire, infinite and eternal desire of generation in his divine nature, he hath wholly, and without all possibility of distribution, or reiteration; from before all beginning, and for evermore, placed his whole desire, delight and affection, in his own only Son. And even so much, doth the Father himself testify at the baptism of the same his Son; he having then taken to his divine nature, the nature of man. This is my beloved Son (saith the Father) in whom I am well pleased. And thus doth the word (Abha) used in the holy language for Father) signify, from the root (Abha) which is in the proper signification of it, so to desire or affect a thing, that the desire and affection doth rest itself in the same, being once attained unto. This is perfectly & naturally, to be found only in the mind and will of God the Father, according to that in the prophesy of Hosh. chap: 11.1. I called my Son out of Egypt, because I loved him (Ahabehu). For these words do principally respect our Saviour Christ the Son of God, eternally, and most perfectly beloved of him; yea so, as he is for ever settled in this his love: as we read, Mat: chap, 2.15. Thus then in the first place, God is a Father in respect of his own one only begotten and natural Son our Lord jesus Christ.  
Secondly, that he is called a Father, in respect of his works of creation, it may appear by this: that the Angels of heaven, are called the children of God: as job: chap: 1.6. The children of God, came, and stood before the Lord: Satan came also among them. And again, Chap: 2.1. And Chap. 38.7. All the children of God rejoiced from the beginning of their Creation. Read also, Dan. 3.25. Where the Angel that preserved the three children of Israel from burning in the fiery furnace; is said to be like to the Son of God, as one of singular comeliness and beauty, etc. Thus Adam also, though in a degree a little inferior to the heavenly Angels, is called the Son of God: as we read, Luk. ch. 3.38. And the posterity of Adam also, though degenerated; are called the offspring of God, Act. 17.29. Not by generation (to speak properly) but by Creation. And so is that word offspring to be understood. According to that, Isai: ch. 64.8. O Lord thou art our Father & we are the clay etc. And Mal: 2.10. Have we not all one Father? hath not one God made us? And Heb: 1●. 9. God is called the Father: that is, in a special manner, the creator of spirits. For he hath made our souls, as well as our bodies, yea our souls, by a most excellent creation, as shall further appear, when we come once to the purposed handling of that doctrine.  
Now in the third place, that God is a father in respect of his most fatherly providence, and of the sovereignty of his government: it may hence appear, in that he is called the father of the fatherless, Psal. 68 ●. And again, as was alleged before, in that our Saviour Christ saith, Call no man your Father upon earth: for there is but one your Father, who is in heaven. Nevertheless (as was also alleged) God doth not refuse to impart this his name, not only to natural Parents; but also to civil Magistrates, in regard of that dignity & authority, which they have received of him, as Ps. 82, 6. john. 10.34.  
Fourthly, that God is a father, in respect of the adoption of his holy Church, and elect people (both jews and Gentiles) even so many as shall truly believe in him, as in their heavenly Father: and likewise, that he is a Father, in respect of his most gracious providence and government over it: this may be made plain, and confirmed, by that which we read, Deut. 14.1. Where Moses saith to the jews: Ye are the children of the Lord your God. And Chap. 32.6. Do ye so reward the Lord, o ye foolish people and unwise? Is not he thy Father that hath bought thee? he hath made thee, and proportioned thee.  
Likewise, Elihu of old, called God his father: as job. Chap. 34. v. 36. My Father (saith he, as Trem: and junius do well translate that word) let job be tried, etc. And thus also, Isaiah: Chap: 43.8. the Israelites are called the Sons and daughters of the Lord: And Chap. 63.16.  
Doubtless thou art our Father, etc. This dignity, and pre-eminence of the Filiation or Sonship (as one may say) of the Church, is fitly expressed by this, that God calleth it, his first borne: to wit, in comparison of all the world beside. As Exod: 4.22, 23. the Lord saith to Moses. Thou shalt say to Pharaoh, Thus saith the Lord; Israel is my Son, even my first borne. Wherefore, I say unto thee, let my Son go, that he may serve me, etc. And jerem: 31.9. I am a Father to Israel, and Ephraim is my first borne. And thus King David, and King Solomon, (special types and figures of our Saviour Christ, the only natural Son of God) they are by special grace and favour, called the Sons of God: as Psal: 2. Thou art my Son, and 2. Sam: 7, 14. I will be his Father, and he shall be my Son. And Psal. 89, 26, 27. He shall cry unto me, thou art my Father, etc. But more generally, concerning both jew and Gentile, the Apostle Paul saith, Ephes. 3, 15, 16. Of the Father of our Lord jesus Christ, is named the whole family, in heaven and in earth. And in this respect, doth the Evangelist john teach us, that the children of God, are borne not of blood, nor of the will of flesh, nor of the will of man, but of God. To the which purpose also, serveth that which we read, Rom. 8, 14.15.16. Gal. 4. verses, 5.6. and 1. Pet. 1.3. Blessed be God the Father, who according to his abundant mercy, hath begotten us again, unto a lively hope, by the resurrection of jesus Christ from the dead. To an inheritance immortal, etc.  
It is true indeed, that in respect of this work of our spiritual regeneration and sanctification, and of our preservation in the same; the Son of God hath the name of an everlasting Father given unto him. Isay: ch. 9.6. And ch. 8.18. mention is made of his children. And ch. 53.10. the promise is made by God that he should see his seed. The accomplishment whereof is testified: He●: 2.10.11.12.13. He brought many children to glory. And therefore is he brought in, speaking thus: Behold here am I, & the children which God hath given me. In which respect also, he said while he was yet with his Disciples: I will not leave you as orphans (that is) fatherless or comfortless: john, ch. 14.18. Likewise, the holy Ghost, whom our Saviour Christ thus promised to send, for the comfort of his church, is in the same work of our spiritual regeneration and sanctification, as a father to us, and to the whole church, together with God the father and the Son: according to that we read, joh. ch. 3, 5, 6. Except a man be borne again by the holy Ghost, etc. and Rom. 8, 14. As many as are led by the spirit of God, they are the Sons of God. 
The Meaning.  Yet this joint work of the whole Trinity in this whole spiritual work of grace, must so be understood, to wit: in a certain metaphorical or borrowed sense when it is attributed to the Son & the H.G. as it may in no wise prejudice the distinction of Persons, nor impeach the propriety of this name Father, as properly attributed to the first Person of the holy Trinity, of the which we treat. IT is therefore to very good purpose, that you do in the next place express what you mean when you say, I believe in the Father almighty maker of heaven and earth. Question. What do you mean by these words?  
Answer. My meaning is, to profess that (according to the two former acceptions of the word Father) I do undoubtedly believe, that God the Father, the first Person in the most holy and blessed Trinity (even the natural Father of his eternal and only begotten Son) hath by the same his Son, together with the holy Ghost: in infinite wisdom, and by his almighty power, made the heaven and the earth, the Sea and all that in them is, of very nothing at the first.  
Here in, your meaning is agreeable to the truth itself: according to that we read, joh. ch. v. 1, 2.3.4. Col: 1, 15, 16.17. & Heb: 1, v. 2. Read also Gen: ch. 1. verse 2.26. And job: 26.13.  
Question. But hath God the Father, by his Son, together with the holy Ghost the spirit of them both: only created and made all things at the beginning, and thenceforth left them to themselves, to be as we use to say, at uncertain?  
Answer. Nothing less, And therefore according to the third acception of the word Father: I do believe, that God in his most sovereign and fatherly providence, hath from the beginning of his creation, doth still, and will likewise (by the same his Son, together with the holy Ghost) continually even to the end of the world, universally rule, govern, and preserve, all his creatures, in all wisdom and righteousness, according to the most holy and determinate pleasure of his own most gracious and divine will.  

Explication and proof.  This also is very true, and agreeable to the holy Scriptures, as we may read further: john ch. 1. verses 5, 9.10. & ch. 3.17, Col: 1.17. In the Son all things consist, from the Father. And Heb: ch. 1.3. The Father, by the Son, beareth up all things. Read also, Psal, 104.30. If thou send forth thy Spirit, they are created and thou renewest the face of the earth. And in the 24. v. of the same Ps. O Lord, how wonderful are thy works! In wisdom hast thou made them all: the earth is full of thy riches. So is this Sea great and wide, etc. Ier: 10.12, 13. and Mat: 6, 26. Your heavenly Father feedeth the fowls of heaven (saith our Saviour Christ) And ch. 10.29. A Sparrow falleth not on the ground without your Father. And as it followeth in the next verse of the same ch. he giveth to understand, that the Father hath a special regard of his adopted children, through his own Son our Lord jesus Christ. For our Saviour himself saith, the hairs of their head are numbered.  
This special providence of God the Father toward his Church, you also mentioned a little before.  
Question. Now what do ye believe in this respect, to the more full clearing of this Article of our faith in the first person of the holy Trinity, God the Father?  
Answer. I do, in this respect, according to the last acception of the word Father, furthermore undoubtedly believe, that God the Father, of his most free grace, and in most tender pity and compassion, according to his divine counsel, purpose, and predestination, even before the foundation of the world was laid: hath in his beloved Son chosen and adopted us, and all the elect people, to be his children, through the sanctification of the holy Ghost: to the end that we truly knowing & trusting in the same his grace, should obtain the glory of our Lord je: Changed yea & that even in this life also, we should enjoy a special fruit of the fatherly providence of our most good & gracious God, above all the children of this world.  

Explication and proof.  You may safely, and with good assurance, believe this also: according to the testimony of the Apostle Paul, as we read. 2. Thes: 2, 13, 14. and in many other places. For one & the same (though it may be in some differing measure) is the happy & glorious estate of all true believing Christians, in the kingdom of heaven. Read also, Ps: 4, 6, & Ps. 31.19, 20, & 46, 7, 8, 9 But of all these points, which you have answered for the clearing of this article (insomuch as they are all of them matters of great importance) let us, trusting in the grace of God, 
The Promise  set our minds to inquire more particularly, into the grounds and doctrine of them; by a more large discourse, to the more plentiful enriching of this part of the Treasury of our faith. First concerning this, that God is our Father.  
Secondly, concerning his almighty power.  
Thirdly, concerning his creation, and the several works thereof. And four, concerning his fatherly providence, both generally over all the works of creation, and also more specially toward his Church, in the election c●lling, gathering together, and preservation thereof.  
Question. FI●●● therefore, what promise have you in the holy Scriptures, that God is mind 〈◊〉 to be a Father unto us? For, that God is a Father (that is to say, the first person in the most holy Trinity) we have seen the ground & proof of it already. Now what ground have you (I say) for the promise?  
Answer. In th● 2. Epistle to the Cor. chap. 6. The Apostle allegeth the Prophecies of the old Testament, concerning us the Gentiles in this behalf.  
Question. Which are those Prophecies?  
Answer In the 16, verse of that chapter, the Apostle hath these words, God hath said, I will dwell among them, and walk there, and I will be their God, and they shall be my people. And verse 17. I will receive you. And verse 18. I will be a Father unto you, and you shall be my sons and daughters, saith the Lord almighty.  

Explication & proof.  These Prophecies (the which, as the same Apostle calleth them in the beginning of the next Chapter, are so many promises) they are diligently to be marked, and to be surely laid hold upon, and apprehended of us; because, if God were only a father in respect of his natural and only begotten Son, and not also for the Son's sake, a Father to us, by the covenant of grace and adoption: we could not possibly believe in God, to our comfort. For by our Apostasy in Adam, we are wholly fallen from God: not only from the Father, but also from the Son of God simply considered in the Deity of his person, and from the holy Ghost also, the only Spirit of them both. Yea we are so fallen, that we cannot possibly, by any means, be raised up and restored again: but by the free grace of the Father, through the mediation of the Son taking our nature: and in the same, by his redeeming, justifying, & sanctifying of us unto himself by the holy Ghost. And for this cause it is, that our Lord jesus Christ, of his t●nder love, is so earnest, to assure us in his holy Gospel, that God is our Father. For so he speaketh oftentimes of him before his death; teaching us to pray to him, as being our heavenly Father; and after his resurrection also saying: I go up to my Father and your Father, etc. john, chap. 20.17.  
Such therefore, and so worthy and necessary, is the observation and faith of this most comfortable promise of God, that he will be a Father unto us, reconciled in and by his son our Lord jesus Christ.  
Question. NOw let us come to the comforts themselves, such as belong to this article of our faith: Which are they?  
Answer First, insomuch as God vouchsafeth to be a Father unto us: his love toward us, must needs be more pure and tender (in that he is of a most holy and merciful nature) and infinitely more constant also in his love (in so much as he is most faithful) then can be the love of any the most loving and tender natural Parents, to their most dear and natural children.  
Secondly, the comfort of this, that God is our Father, is very great: in that according to the exceeding greatness of his love (infinitely above the love of all natural parents) so are his gifts and and benefits to his children, infinitely above theirs: both in number, measure, weight, and value.  

Explication & proof.  It is very true. And therefore it is, that the Lord saith thus, by his Prophet Isaiah. ch. 49. 1●.16. Though a woman should forget her child, & not have compassion of the son of her womb, yet would not I forget thee. Behold (saith the Lord) I have graven thee upon the palm of my hands, thy walls are ever in my sight.  
And chap. 63.16. Doubtless thou art our Father: 
The Comforts.  Though Abraham would not know us, nor Israel acknowledge us (to wit, to be kindly children to them, insomuch as we have not walked in their strait steps, nor done their good works, but have committed much wickedness, etc.) Yet, O Lord (saith the holy Prophet in the name of all the faithful, repenting them of their sins) thou art our Father, and our Redeemer: Thy name is for ever.  
God loveth all his creatures, even for that they a●e ●is creatures, and specially mankind. From hence doth job make it a part of his pleading with God, chap. 10.8. etc. Thine hands have made me, and fashioned me who●e round about, and wilt thou destroy me? Remember I pray thee, that thou hast made me as the clay: and wilt thou bring me into dust again? etc. And chap. 14. verse, 15. Thou ●onest the work of thine own hands. In which respect also, God expresseth the grea●nes of the provocation of the wicked, in that he is caused by the grievousness of their sins, as it were to forget them to be his creatures. As Isaiah. chap. 27.11. Therefore (saith the Prophet) he that made them, will not have compassion on them, and he that form them, will have no mercy on them.  
But the love which God beareth toward all men, in respect of Creation: is little in comparison of that love, wherewith he loveth his elect children, in respect of their redemption. Whence it is, that job (of whom we made mention before) doth afterward principally comfort himself in respect of this love of God, saying as we read, chap. 19.25. O that my words were now written: O that they were written even in a book, and graven with an Iron pen Lead, or in Stone, for ever. For I am sure that my Redeemer liveth, etc.  
This singular and matchless comfort, doth our Saviour Christ most lively lay forth in the parable of the prodigal Son: Luke, chap. 1●. For when all comforts failed the most vnthrif●ie, and riotous spend-all: Yet this comfort stood him in good stead. I will rise (saith he) and go to my Father, and say unto him. Father I have sinned against heaven, and before thee. And I am no more worthy to be called thy Son: make me as one of thy hired servants. So he arose (saith our Saviour Christ) and came to his Father, and when he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck, and kissed him etc.  
So that well may it be said (as a most learned Interpreter hath written) That 
* Quicquid benevolentiae, amoris, studij, curae, officij inter homines ●●●eniri potest long inferius est paterna Dei mi●●recordia, qua suos complectitur, etc.  whatsoever good will, love, study, care, and duty may be found among men: it is far inferior to that fatherly pity, wherewith God embraceth those that be his.  
And again, 
* unde sequitur perperam a nobis estimari Dei gratiam, nisi omnes carnis sensus fiaci nostra superet. Centies enim continget eueri● natura orainem ●otius qui ut Deus su●●●es●.  Albeit earthly parents are naturally inclined, to secure those that are borne and bred of them: Yet, when all pity shall fail in the world, God will do the part, both of a Father and also of a Mother, to all that believe in him. Whereupon it followeth (as he further addeth) that we shall make too light account of the favour of God; unless our faith do surmount all that we can conceive by our carnal and fleshly wisdom. For be it (saith he) that the course of nature be an hundredth times perverted: ye● God will never fai●e ●hose that be his.  
Caluin: Commentar: in Psal. 27.19.  
Secondly, concerning the exceeding effects of Gods most bounteous and fatherly love; it is of itself most clear, that they are infinitely above all gifts and benefits, which natural Parents can bestow upon their children. The very mention of the benefits will show it to be so. Yea, when natural Parents cannot help at all, God remaineth a sure defence: according as the Prophet David saith in the Psal. even now alleged, Though my Father and my Mother do forsake me (●o wit, as being unable to relieve me) yet the Lord will gather me up, etc. But which, Question. I pray you, are these so exceeding gifts, & benefits of God, which be as fruits and effects of his most fatherly love toward his children?  
First, that he, by the grace of his adoption in taking us to be his children, doth therewithal make us heirs annexed with his own only Son our Lord jesus Christ, Answer. of a ●ike excellent Patrimony: that is, of eternal happiness and glory, in the heavens with him.  
Secondly, that he will endue and furnish us, with all spiritual gifts and graces, necessary and meet, to accompany the same our everlasting happiness and salvation.  
Thirdly, that he will suffer us to want nothing which he knoweth shall be necessary and good for us, here in this transitory life.  
Fourthly, that whereas we cannot in this our frail life, live so well as we gladly would, much less so well as in most bounden duty we ought: he will most tenderly bear with our infirmities so long as we are unfeignedly desirous, with a child like affection, to serve and obey him.  
Fiftly, that whensoever he seethe it meet to correct and chastise us, he will not do it, but of the same his most tender and fatherly love, and not otherwise. So that neither in the greatness of the measure, or in the length of the continuance of the correction will he proceed any further, than he will dispose of it to our best good.  
Finally, that he will most graciously hear us, in all our holy complaints and prayers, which we have at any time need to make unto him: and especially, in the times of our greatest distresses.  

Explication & proof.  Touching the first branch of this Answer, call here again to mind, john, 1. 1●. and Rom. 8.15.16.17. Ye have not received the Spirit of bondage to fear again: but ye have received the Spirit of adoption, whereby we cry Abba, Father. The same Spirit, beareth witness with our Spirit, that we are the children of God. If we be children, we are also heirs even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him, etc.  
Most sweet & comfortable to this purpose, is that preceptory exhortation of the Apostle john, 1, Epist. chap. 3. verses, 1.2. Behold, what love the Father hath showed on us (to wit, as a gift of free grace and favour: for so is the speech of the Apostle, Behold what love the Father hath given unto us) that we should be called the children of God. etc. dearly beloved, we are now the children of God, but it doth not appear what we shall be, etc. The Apostle giveth to understand, that the gift and preferment, is greater than can be conceived of us, till we shall have the actual fruition of it.  
Thus then, whereas it is the property of every good and kind Father (as a learned Teacher observeth) First to desire that his son might be like him in graces and virtues; secondly, that he may leave him some patrimony, 
Pet. Mart. in Symb.  to be as a comfort and countenance unto him, etc. So, yea infinitely much more doth our heavenly Father desire, not only that his children should show forth his virtues, but also that they may be partakers of a most rich patrimony and inheritance. Whereupon our Saviour Christ, Luke, 12.32. doth notably encourage his Disciples, saying, Fear not little flock, it is the Father's pleasure to give you a Kingdom.  
Secondly, that God (as a most loving and bountiful Father) will endue and furnish his children, with all spiritual gifts & graces, etc. consider it from the parable of our Saviour Christ. Luke, chap. 15.22.23.24. The prodigal child hath spent all his worldly riches: but his Father enricheth him with a spiritual treasure: and feedeth him with heavenly dainties, etc. Read also Isa. ch. 11.9. & ch. 54.13. Call to mind again, Eph. 1.3. and verses 16.17. etc.  
For the third branch, read Math. 6.31. Take no thought, saying, what shall we eat, etc. For your Father (saith our Saviour Christ) knoweth that ye have need of all these things. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be ministered unto you.  
Seeing God is minded (as we have seen before) to give his children a heavenly Kingdom: doubtless, he will not deny them earthly things, so far as is meet for them. Seeing he hath already given his own son for us: how shall he not with him, give us all things also? Rom. 8.32.  
Fourthly, that God is minded to bear with the infirmities of his children, that are careful to obey him: read Mal. chap. 3.17. They shall be to me, saith the Lord of Hosts, in that day that I shall do this (that is, execute my judgements against the wicked) for a flock, and I will spare them as a man spareth his own son that serveth him. Then shalt thou return and discern between the righteous, and the wicked, between him that serveth God, and him that serveth him not. Read also Psal. 103.8.9. The Lord is full of compassion slow to anger, and of great kindness. He will not always chide, neither keep his anger for ever. He hath not dealt with us, after our sins, nor rewarded us according to our iniquities. As high as the heaven is above the earth, so great is (the mercy of God) toward them that fear him. As far as the East is from the West, so far hath he removed our sins from us. As a Father hath compassion on his children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made, he remembreth that we are but a●st. And Psal. 13●. 3.4. If thou Lord straightly markest iniquity, O Lord, who shall stand? But mercy is with thee that thou mayest be feared.  
Fiftly, that when God correcteth his children, he doth it in love: read Heb. 12.6. And that as a fruit of his love, he keepeth measure: we read Psal. 89.32.33. And Psa. 125.3. The rod of the wicked shall not rest on the lot of the righteous, etc.  
Finally, that God of his most gracious and fatherly goodness, will hear the complaints and supplications of his children, in all their necessities: i● is evident by this, that our Saviour Christ hath most comfortably taught, and commanded, and encouraged us to pray to God, as to our heavenly Father: Math. 6.9. etc. And chap. 7. verse. 7. etc. Ask (saith our Saviour Christ:) and it shall be given unto you, etc., For what man is there among you, who, if his son ask him bread, would give him a stone? Or if he ask fish, will he give him a Serpent? If ye then who are evil (saith our Saviour) can give your children good gifts: how much more shall your Father, which is in heaven, give good things to them that ask him? Yea as we read further, Luke, chap. 11.13. How much more (saith our Saviour Christ) shall your heavenly Father give the holy Ghost to them that desire him? It is very comfortable also, that we read in the same Chapter, from the ●. verse. Which of you shall have a friend, etc. And john, chap. 16.23. Our Saviour Christ is earnest in this point. Verily, verily (saith he) I say unto you, whatsoever ye shall ask the Father in my name, he will give it to you. For (as it followeth, verse, 27.) the Father himself loveth you, because ye have loved me, (saith our Saviour Christ) and have believed that I came out from God.  
Thus far of the comforts of this, that God vouchsafeth to be a Father unto us.  
THe duties pertaining to the comfort of this Article of our faith, are next to be considered of us.  
Question. Which are they?  
Answer. First, in so much as it is our principal comfort, that God is our Father, and that of his mere ●auour and grace; it is our duty, first of all, to bear in remembrance, what our miserable estate is, from our natural parents, of whom we are conceived in sin, and borne in iniquity: Yea, that as we ar● naturally descended of them, we are no bett●r than the children of the Devil, to whom the wrath of God is due for ever and ever.  
This, I say, we are first of all, to call to remembrance, to the end we may continually put ourselves in mind, of that constant and ever increasing thankfulness, which i● due for so ivestimable and everlasting a benefit and advancement.  
Secondly, it is our most bounden duty, to withdraw ourselves from all the ways, motions, and lusts of our own sinful flesh, and of this world, and of the Devil.  
thirdly, it is our duty, to walk most cheerfully, 
The Duties.  in all humble obedience and childlike duty toward God our heavenly Father: being sorry, above all things, that we have hitherto been so undutiful unto him.  
fourthly, we are likewise admonished, that it is our duty (in that we are children of God) to be imitators and followers of the same our heavenly Father, in all his most noble and divine virtues: so far as we may employ ourselves for the common benefit of all men, specially concerning our Christian brethren, who are members of the same household of faith with us.  
Finally, in that we believe in God to be our Father, it is our bounden duty, to depend upon his fatherly providence; and in all things to account ourselves to be most graciously dealt with and ordered, in whatsoever estate and condition of life, he hath placed us, for the time of our so being: and so long also, as it shall seem good unto him, that we do so abide and remain.  

Explication & proof.  These special duties, do very justly arise from the comfort of this so principal a point of ourfaith: as may appear by the proofs hereafter following.  
Touching the first, the Proph: Ezekiel may be a worthy admonitor ununto us, in the name of God himself, chapped: 16. of his prophesy, from the beginning of the chapter in a very large and elegant discourse, many verses together: though very sharp and reprehensive, as the intolerable ingratitude of that people had fully deserved. Son of man (saith the Lord) cause jerusalem to know her abominations. And say thou, thus saith the Lord God unto jerusalem, Thine habitation and thy kindred is of the land of Canaan: thy father was an Amorite, and thy mother an Hittite. And in thy nativity when thou wast borne, thy navel was not cut, etc. And when I passed by thee, I saw thee polluted in thine own blood, and I said unto thee when thou wast in thy blood: Thou shalt live: even when thou wast in thy blood, I said unto thee, thou shalt live. I caused thee to multiply, as the bud of the field. etc.  
Who, duly considering this forlorn estate of the Church, and of every member of it, as the Lord findeth it; and the great pittle which he taketh on it, and the manifold blessings which he bestoweth upon it: Who, I say (duly considering these things) can do less than acknowledge, that God is most highly to be honoured and praised for ever therein, and that the forgetfulness thereof, is a most heinous sin?  
And herewith also, how can it be thought, but that it must be one bounden duty, to love the Son of God with a singular love; in so much as God is not our Father but by means of him? According to that which our Saviour Christ himself saith, john: 8.42. If God were your father, then would you love me. And likewise, it is our duty to love the children of God, for God's cause, who is their Father. 1. john: 5.1.2. Every one that loveth him which begat, loveth him also which is begotten, etc.  
secondly, that this reason ought effectually to move us to withdraw ourselves from the lusts of sin, &c: the Apostle john telleth us plainly, saying: 1. Epi: 2.15.16. That the love of the Father cannot be in them that love the world & the lusts thereof: etc. And ch. 3. verse. 3. That every one that hath the hope of everlasting life and glory, through the mercy and goodness of God, purgeth himself (that is more and more endeavoureth after it, by using all good and holy means appointed of God) considering that God our heavenly father is pure, and that no unclean thing can have any abiding with him.  
Read also verse 9 Whosoever is borne of God, sinneth not. &c: that is, he doth not give himself over to sin, but earnestly resisteth it, etc. Moreover, read Deuteron: 14.1.2. joshua: 24.1.2. etc. Read also, 2. Corinth: 6.14. etc. The want of this care in the people of God (who glory in this, that God is their father) it is no less justly, then vehemently reproved, in the holy Scriptures: as Deuteron: 32.4.5.6. Isai: chapped: 1. verses 2.3.4. and jerem: chap: 2.26.27.28. and chap: 3. verses. 2.3.4.5. and verses. 19.20.21.22.  
The third part of the Answer, resteth upon as good reason, and is a consequent of the former. For wherefore is undutifulness reproved, but to the end that the children of God should be stirred up to care and conscience of all good duty. To this purpose therefore, let us think often of the holy and zealous exhortation of the Apost. Pet: 1. Epist: chap: 1. verses 13, 14, 15, 16. etc. in these words, Wherefore gird up the loins of your mind, etc. as obedient children, etc. As he which hath called you is holy, so be ye holy, etc. And if ye call him Father, who judgeth without respect of persons, etc. Let no word of so weighty and pre●ious an exhortation be unweighed and unvalued of us. Read also john, 4.23. The hour cometh, and now is (saith our Saviour Christ to the woman of Samaria,) when the true worshippers, shall worship the Father in spirit and truth: for the Father requireth even such to worship him. And 2. Cor. chap: 7.1. The holy Apostle of our Saviour Christ, having made mention of the most gracious promise of God, (that he will be a Father to all such as shall forsake Idolatry, and the fellowship of Idolaters) he thereupon inferreth this his earnest exhortation: Seeing than we have these promises dearly beloved, let us cleanse ourselves from all filthiness of the flesh, and of the spirit, and grow up unto full holiness in the fear of God. Read also 2. Epist: of john: verses 4.9. And Mal: cha: 1.6. A Son honoureth his Father (saith the Lord by his Prophet) and a servant his master. If then, I be a Father, where is my honour? And if I be a master, where is my fear, saith the Lord of Hosts? etc.  
In all these places of holy Scripture, we see how the spirit of God calleth for all manner of good duty toward God: in this respect especially, that he is a most gracious and honourable Father, above all other. And he doth it most justly. For seeing there are no natural parents, which do not, or which may not of good right, look for ready and constant duty from their children: while they themselves perform the care of good parents toward them. And on the contrary, if children shall stubbornly refuse to yield good duty to their parents: they a●e so far from taking delight, to heat their children to call them Father, that they rather enter into purpose to cast them off, and to refuse to take them for their children. Infinitely much more, may the Lord God our heavenly Father, cast off all such as hypocritically call him Father: and in the mean season, deny the obedience of children unto him. For in very truth, they show themselves not to be the k●ndely children of God, but the base borne of their father the Devil, as we shall have further occasion to observe, and to produce some proof of it by and by.  
In the mean while, for the shutting up of this point: worthy is the example of him, whom our Saviour Christ describeth, for the common imitation of every true child of God, that after former neglect of his duty, shall return to perform the duty of a child again. Father (saith he, and so is every one of us to say, in remembrance of our former undutifulness) I have sinned against heaven, and against thee, I am not worthy to be called thy Son, etc.  
Now further, as touching the fourth branch of the answer, which showeth that it is required of every true child of God, that he be an imitator of God himself in all goodness, and helpfulness towards others: read Matth: 5.43. etc. and Luk: 6.35.36. And Ephes: chapped: 5.1.2. Be ye therefore followers of God as dear children, and walk in love, etc. And Coloss: ●. 12. Now therefore, as the elect of God, holy and beloved put on tender mercy kindness, etc. And 1. john. ●. 10. in this are the children of God known, and the children of the Devil: Whosoever doth not righteousness, is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another; Not as Cain, who was of the wicked, and slew his brother, etc. Read a so in the Gospel according to john: chap: 8.44. They that do the lusts of the Devils as our Saviour Christ saith) they are not the children of God, but of their father the Devil. To conclude this fourth branch, that the household of Faith, is chiefly to be respected, in the practice of the offices and duties of love and kindness: 
The Danger of not believing.  let us call to remembrance the wise advertisement of the Apostle Gall: 6.10. etc.  
As for the fift, which is the last branch of this Answer, we have partly seen the ground and proof of it in one point of the former answer: and we shall have further occasion to set down more to this purpose, in the doctrine and use of God's holy Providence: and therefore we will here, by reference to other places, pass it over, for this time.  
Thus much therefore, shall for the present suffice, concerning the duties belonging to God, in that (of his great mercy) he vouchsafeth to be our Father.  
Now for the full conclusion of this point of our Faith, according to the order of our examining the doctrine and use of it: what is the danger of not believing in this first Person of the most blessed Trinity, the natural Father of our Lord jesus Christ, and in him our Father, through the adoption and Covenant of his most free grace and favour?  
Question. What I say, is the danger of not believing in him to be so, and of not obeying him as his dutiful and obedient children?  
Answer. All such are hitherto the base-born of this world. They lie yet in the filth of their sins. They are the seed of the Serpen●, even the children of the Devil: and so consequently the children of God's wrath, and of everlasting misery and condemnation.  
They are not to be reputed among the honourable Offspring of God, nor to have any part or portion with the children of God, in their spiritual inheritance or heavenly preferment and dignity.  

Explication and proof  It is very true. For by faith only, we have assurance that we are the children of God: as john chapped: 1.12. before alleged. And likewise Gal: 3.26. Ye are the Sons of God, by faith in Christ jesus. And Acts: 15.9. By faith our hearts are purified. And Acts: 26.18. It is faith, whereby we are delivered from the power of Satan. Whereby also we overcome the world. 1. john. 5.45. and whereby we are still preserved against the power and rage of the Devil. 1. Pet. 5.9. Finally, faith is that, whereby we attain to everlasting salvation. Ephes: 2. By grace are ye saved through faith, and that not of yourselves: it is the gift of God.  
Wherefore it cannot be (but as it was alleged a little before, out of the 8. chapped: of john: verse 42. etc. and 1. Epis: 3.8. and as we may perceive furthermore, by that which we read: Act: 13.10. and Ephes: chap: 2.2.) that all such as be without faith in God the Father, are hitherto in the state of the children of the Devil. They may justly say to corruption, Thou art my Father, and to the worm, thou art my mother, and my sister, as we read in the book of job: ch. 17.14. But not as job, who by faith overcame this fear, as we have seen before, from the 19 chap: of his book: in so much that he knew that his redeemer lived, &c: But so far from all conceit of true comfort in affliction, that every former punishment, may be unto them a forerunner of a far more heavy and terrible wrath shortly to follow: and the fear of death itself, may justly be most horrible to them, as being the very mouth of hell, to swallow them up into the gulf of everlasting and most woeful destruction. And that they have no portion with the children of God: read Gal: 4.30. The son of the servant, shall not be heir with the son of the free woman. According to that also which the Apostle Peter saith to Simon the sorcerer, Acts. 8.21. Thou hast no part nor fellowship in this business, etc.  
To conclude. Touching this Article, albeit (as is observed by some of the learned) no heretic either old or new: have ever denied God to be a Father personally subsisting in himself. Yea and the heathen also, have declared by their writings, that they have acknowledged God to be a Father.  
Nevertheless, in so much as many of the same heretics, which seem to acknowledge the person of the Father, do (as is afterward more fully to be considered of us) deny the eternal person of the Son, (in respect of whom, and his Eternal Deity, God is naturally and chiefly, 
The ground of it.  yea only and properly a Father) and likewise, 
Almighty.  insomuch as the Heathen, have for the most part esteemed God a Father, only as a fountain or author of goodness towards his creatures. Yea to speak of the chief of them (in so much as they have for any thing we can perceive by their writings, only some dark conceit of the Deity of the Son; either by tradition from the first Fathers or patriarchs in the church of God, before the dispersion of the Nations, or by conference with some true worshippers of God in latter times, or by reading some of their writings: but never apprehended God as a Father to his elect children, according to his free covenant of Grace, made in his eternal Son, in regard of his mediatorship, by taking the nature of man, &c: for this hath always been a secret, truly known and acknowledged, only in the true Church of God, as that wherein standeth the very marrow, as we may say, & life of faith.) Upon all these considerations I say, we may boldly conclude, that neither the one, nor the other, have believed God to be a Father, according to the true sense of this Article: and therefore also, that they could not have the true comfort and benefit, which belongeth thereunto.  
The same in effect, may we affirm of all Idolatrous and obstinate Papists, who (though in words they go further, and acknowledge God a Father, in respect of the eternal Son incarnate) yet do they not worship the Father in the Son, spiritually and in truth. For herein, they are within the compass of the Idolaters of Israel, of whom the Lord himself speaketh shame, and refuseth to be their father, because they set up Idols unto him: as we read: Ier: chapped: 2. verses 26.27.28. As the thief is ashamed, when he is found (saith the Lord by his Prophet) so is the house of Israel ashamed, (he showeth how it was, or at the least how it ought to have been with them,) they, their Kings, their Princes, and their Priests, and their Prophets. Saying to a tree, thou art my father, and to a stone, thou hast begotten me. For they have turned their back unto me, and not their face: but in the time of their trouble they will say, Arise thou and help us. But where are thy Gods, that thou hast made thee? let them arise, if they can help thee, in the time of thy trouble: for according to the number of thy Cities, are thy Gods, o juda. Wherefore will ye plead with me? ye all have rebelled against me, saith the Lord.  
Thus far of our true Christian saith, in the first Person of the holy Trinity, God the Father: so far as this word Father, expressly leadeth us.   

Belief in God the Father Almighty.  
THe same our FATHER, is called the ALMIGHTY: and for the declaration of the omnipotency or allmightines of his power, by a most noble and admirable effect: he is furthermore entitled in the Articles of our belief, the maker of heaven and earth. Let us therefore, henceforth proceed to these other points.  
Question. And first, touching the Almighty power of God the Father; What ground of holy Scripture have you, for the confirmation and proof of it?  
Answer. In the 10 chapter of the Evangelist john, our Saviour Christ saith, My Father is greater than all, and none is able to take them out of my Father's hand.  
And again, Mark 14.36. Abba Father, all things are possible unto thee.  
The Apostle john also, 1. Epist: ch: 4. verse 4. speaking of God the Father, saith: Greater is he that is in you, (to wit, by his holy Spirit, in the Name and power of his Son jesus Christ) than he that is in the world. That is to say, God is of greater power, to preserve us by his grace, than the Devil and Antichrist (with all their hellish craft and power) are to pervert and destroy us.  

Explication and proof  These indeed are plain Testimonies, to prove the Almighty power of God: even in that he is the Father, the first Person of the holy Trinity. Yea, and all the Scriptures, 
The Ground and meaning.  which speak of the Almighty power of God inindefinitly, albeit they may and aught to be referred to the whole Trinity: yet for order's sake (which is to be most religiously observed, concerning the most holy Trinity) they may be said principally to confirm unto us, the omnipotency of the Father, and so consequently of the Son, & of the holy Ghost, the second and third Persons in the same most blessed Trinity. Such as are these places, Genes: 18.14. Shall anything be hard to the Lord? And Ier: 32.27. Is there any thing too hard for me, saith the Lord? Likewise, job: chap: 42.1. I know (saith job) thou canst do all things. And Deut: 32.39. None (saith the Lord by Moses) can deliver out of my hand. And 1. Sam: 15.29. God (saith Samuel) is the strength of Israel. Read also Isai: 8.10. and chapped▪ 43, 11, 12, 13, etc. and ch. 46.10. And Ps: 62.11. Power belongeth to God. And Ps: 115.3. Our God is in heaven, he doth whatsoever he will.  
These and all such places, do (as was said) for order's sake, principally confirm unto us, the Almighty power of the first Person in the most holy Trinity, God the Father.  
Now therefore, that we may go forward.  
Question. What is the meaning of this, to believe in the Almighty power of God the Father?  
Answer. The meaning of it is thus much: that by Faith we are persuaded, that as God our heavenly Father is most willing, and al●o for wisdom knoweth best how: so he is also most able to do whatsoever best pleaseth him, both in heaven and in earth, for the full and perfect benefit, comfort, and Salvation of all, and every one of his elect children.  

Explication and proof  The meaning of it is thus much indeed. And so we ought every one of us to believe: as it is evident from the holy Scriptures before alleged. The sum whereof is this, that as none can take any of the wicked out of the hands of God, to deliver them from his just vengeance: so likewise, none can take any of his children out of his hands, to bereave them of his mercy & salvation. In your answer also, it is to very good purpose, that you join the power, and the will, and the wisdom of God, together. For we may in no wise separate them, lest we should deceive ourselves, by building upon false grounds and principles, contrary to the true faith: as some do in their fancy, touching the ubique tarry presence of the humanity of Christ in the sacraments, etc. For it is most certain, that God will not do all that he can do. Nay, we may assuredly persuade ourselves, that he will never do any thing, which standeth not with the most high honour of his wisdom so to do. Yea, to go further; we may without impeachment to his Almighty power, truly believe: that he can do nothing which should be in the least point, to the dishonour of his most excellent Majesty.  
It is impossible that God should deny himself: that he should lie: that he should do any iniquity, &c: yea, that he should not faithfully, and to the uttermost perform all whatsoever he hath in his word revealed to be his holy will and pleasure to do.  
Not that there is any inability, or weakness in God: but because of the perfection of his power, joined with the infinite holiness of his wisdom, mercy, justice, faithfulness, etc. All true strength is in virtue: but all strength of sin is of corruption, and weakness, and hasteneth to utter destruction.  
This therefore, must be our Faith, in the Almighty power of our heavenly Father; that although he can do all things, yet his power, is ordered, yea limited according to the wisdom and holiness of his blessed will: yea even of that will which he hath revealed to us in his holy word, and propounded to himself, in his own unchangeable Counsel. So that it falleth out to be to no purpose, for any to reason from the Almighty power of God, to confirm any thing that he hath not the warrant of the word, that it is agreeable to his will to work as great a work in the same or like kind: at the least, 
The promise.  so far forth, as he may see it to be meet for his glory, and the benefit of his children: unless only to show man his own weakness, and to beat down his vain and haughty presumption, as john the Baptist reasoneth against the proud pharisees: Matth: chap: 3.9. and telleth them, that God is able, even of stones to raise up children to Abraham.  
This may for this time suffice (as I trust) for the ground and meaning of Faith in the Almighty and fatherly power of God.  
Question. Now what promise have you, that God of his fatherly goodness, will use his Almighty power, for the benefit and salvation of all and every one of his children: both Sons and Daughters, young and old, small and great?  
Answer. In the first verse of the 91. Psalm: the holy Prophet of God assureth us, that whosoever dwelleth (to wit by Faith) in the secret of the most High, he shall abide in the shadow of the Almighty.  

Explication & proof.  This agreeth with the promse which we had before 2. Cor: 6.18. where the Almighty Lord promiseth to be a Father to his people, and to receive us for his Sons and Daughters.  
Yea, and wheresoever the promise is repeated (as it is very often in the holy Scriptures) that God is the God of his people: under that word God, (which noteth his Almighty power) this promise is always assured unto us. Of the which point (seeing we have spoken before) we will not now stay any longer, to allege the particular testimonies of it.  
LEt us come to the comfort, which may arise in our hearts, from belief in the Almighty power of God.  
Question. What may the comfort hereof be unto us?  
Answer. First, faith in the Almighty power of God our heavenly Father, is exceedingly comfortable: because hereby we are assured that no strength of sin, or of the world, or of the Devil, shallbe able utterly & altogether, to hinder the conversion of any, whose hearts God mindeth to convert and turn unto him; nor to withhold any grace from us, which is necessary to salvation, or to the comfort of this life.  
secondly, because nothing can at any time utterly perverte and turn away any from God again: after that God hath once converted them to him, and given them a true and lively Faith.  
thirdly, because it is a special encouragement and prop, to the support of our faith, in all our prayers which we do make unto God.  
Fourthly, because it animateth and encourageth us, against all tyrannical & boisterous terror, which any would dismay us withal: in so much as we know certainly, that none can do the ●east evil against us, further than our heavenly Father shall think good to per mitte them.  
And hereupon ariseth another comfort, that although it do please God to let any trouble tarry long upon us, as we count length of time (yea though he should not at all deliver us, out of the present trouble and trial) that it is not, because he is not able: but because he seethe it not, either to be so meet for us, or that it is not so much to his honour and glory, that we should be delivered according to our desire.  
Last of all, faith in the Almighty and fatherly power of God, is in special manner comfortable, because it giveth us singular assurance, that nothing shallbe able, finally to frustrate our eternal happiness and salvation.  

Ex●●●cation and proof.  The comfort of these excellent fruits and benefits of belief in the almighty power of God, it is included in this, that GOD is our FATHER, as we have seen before: like as also, the promise of God in the same respect is, as we called to mind even now.  
Nevertheless, in so much as this comfort, that God is our Father, is more expressly enlarged, from the further consideration of this, that the same our Father is Omnipotent or Almighty: it shall, 
The Comforts.  (through the blessing of God) be worth our labour, to seek after those confirmations, from whence this further enlargement of these excellent comforts, may be more plentifully warranted unto us.  
First therefore, that nothing is, or can be able, by any resistance against the most gracious and fatherly power of our good God, utterly & altogether, to hinder the conversion of any that do belong unto him: it is evident from the testimony of our Saviour Christ, Mark, chap. 10. verses 23. etc. 27. How hardly (saith he to his Disciples) do they that have riches, enter into the kingdom of God? But he himself, answereth the difficulty, and saith: With men it is unpossible, but not with God. For with God all things are possible. And Matth: 3.9. God is able (saith Saint john Baptist) of these Stones to raise up children unto Abraham. And Rom: chap: 11.23.24. God (saith the Apostle Paul) is able (to wit, by his all-sufficient grace, and powerful mercy) to graf●e the jews into their Olive tree again. And 1. Cor: 1.25. etc. The weakness of God, is stronger than man. etc. And again, God chooseth the weak things of the world, to confound the mighty things, etc. And things that are not, to bring to nought, things that are. Moreover Acts: 11.17. the Apostle Peter, reporting the conversion of the Gentiles, to the other of the Apostles: Forasmuch (saith he) as God gave them alike gift as he gave unto us, when we believed in the Lord jesus Christ, who was I, that I could let God? Then (as it followeth in the Text) The rest hold their peace, and glorified God. So then, no sins, great or many, or of never so long continuance, nor any thing else, is any kind of way, able to hinder the strong streams of Gods great mercy, whereby he maketh glad the hearts of his children.  
And let it be diligently observed of us, concerning this first branch: that neither this Knowledge, nor Faith, nor Repentance, nor any other Grace, can be begun in us, much less continued, & augmented; but by the powerful working of Almighty God, even against the strongest gates & power of hell.  
For the proof of the second branch of this Answer, call to mind, that mentioned before, out of the 10. chap: of the Evangelist Ioh: verse 29. where our Saviour Christ, (after that he hath assured his Disciples of his own constant mercy,) he testifieth thus of God the Father, My Father (saith he) is greater than all, and none is able to take my sheep out of my Father's hands. And again the same Evangelist, in his first Epistle chapped: 4. verse 4. Call to mind also Rom: 11.20. The gifts and calling of God, are without repentance. And 2. of Timoth: 2.19.  
thirdly, that our faith in the Almighty power of God our heavenly Father, is a singular encouragement to Prayer, and a chief Supporter even of faith itself: it may be evident from the practice of our Saviour Christ, in his Prayer which he m●de in one of his chief distresses, saying: Abba Father, all things are possible unto thee. Mark 14.36. And likewise, the conclusion of that prayer, wherein he hath taught us how to pray, it is an evident proof of it, in that he appointeth this to be the conclusion of our prayer: For thine is the kingdom, and the power, and the glory. Amen. Read also the practice of the Apostles, Act: 4.24. etc. For they make the power of God manifested in the Creation, a ground of that their prayer, wherein they entreat the manifestation of God's divine power in the ministery of the Gospel: to a new creation (as it were) of all the faithful, that they might be made new creatures, to God the Father, through jesus Christ his dear Son. Coloss: 1.11, 12, 13, etc.  
Fourthly, read Dan: 3.17.18. For whereas king Nabuchadnezzar, had threatened the three men of Israel, with the fiery furnace: saying proudly, Who is that God, that can deliver you out of my hands? They answered the Tyrant boldly, and with good courage in the Lord: Behold (say they) our God whom we serve, is able etc. Read also Psal: 3. & Ps: 27.1, 2, 3. and Psal: 43. Isai: 8. verse. 9, 10, 11, 12, 13. Matth: 10, 28, 29, 30, 31. and 1. Pet: 3.14.15.  
fiftly, for that comfortable consequence, 
The Duties.  which ariseth from the former comfort, consider again the notable example of the three men of Israel there mentioned: who professed that they would not worship King Nebuchadnezars Idol, though God should not see it meet for them, or for his own glory, to deliver them.  
Finally, for the proof of the last branch, Read Rom. 8.31. For seeing the Almighty God is our Father, we may boldly comfort ourselves, with the words of the Apostle there: saying, If God be on our side, who can be against us? And so forth as it followeth in a most comfortable triumph of Faith, described to the end of the chapter. Read also Hebr: 6, 17, 18, 19, 20. Where the Apostle teacheth us, that the promise and oath of God, being both of them immutable: do minister unto us strong consolation, & a most sure refuge, to hold fast the hope that is set before us. Read also, 1. Pet: 1.5. We are kept by the power of God, through faith, unto salvation. Hereunto also belongeth the comfort of the resurrection of our bodies: and of the renewing of all the creatures, to a far more excellent state and condition, than they were created in, at the first. For all these are effects of the almighty power of God. For by the same power wherewith God made the world, and after destroyed it by water, and restored it again, and shall at the last day destroy it yet again with fire: by the same power (I say) shall he restore it at the last of all, and set all things in a more comfortable estate, then at any time before. According to that which we read, Rom: 8, 19, 20. and 1. Corinth: 6.14. and 2. Thessalon: 1, 9, 10, 11, 12. And as we read further, 2: Pet. 3.10, 11, 12, 13. and Reuelat: chap: 21.1. etc.  
These are the comforts: and we cannot, but (to the glory of God) acknowledge that they are very gracious and great.  
Question. Now which are the duties, which the faith of these so great comforts, aught to yield in obedience to God: in regard of the same his almighty, and most gracious and fatherly power, extended towards us?  
Answer. First, it is the duty of a true, and lively faith in the almighty power of God our heavenly Father, to acknowledge and ascribe all power to God, as belonging only to him: and accordingly to give the whole praise and glory thereof to his Name alone.  
Secondly, it is our duty to pray unto God, that he would, to the further glory of his name, make his power more & more manifest, in, & toward his whole church, & every one of us his weak and frail children: specially, that power which he hath made known by his Gospel, through his Son our Lord je us Christ, to the crucifying of sin, and to the quickening of us to newness of life, with mighty increases against all natural strength of corruption, and against the supernatural power of the Devil.  
Thirdly, it is our duty, believing in the almighty power of God, so to tremble at his judgements: that we do make his fear as a bridle to hold us back from sin.  
fourthly, it is our duty, from the same comfort of Faith, to animate and encourage ourselves, and one to encourage and embolden another, against our own timorousness, or distrustfulness: and against every terror, whereby, either the Devil, or any of his instruments, would go about to discourage and dismay us, from doing of our duties, in our several places and callings.  
Finally, it is our duty in all things, yea even in the doing of our best duties, either to God or man: to humble ourselves under the mighty hand of God.  

Explication and proof.  That these are duties belonging to the comfort of faith in the Almighty power of God. First, Read Psalm: 62.11. God hath spoken once, yea twice (that is often) have I heard the same: that power belongeth to God. And Rom: 13.1. There is no power but of God. Read also john 19.11. It followeth therefore, according to that we read, Psalm: 68.34. that we are to ascribe All power to God: for his Majesty is upon Israel, and his strength in the clouds.  
O God (saith the Psalmist in the next verse) thou art terrible out of thy holy places. The God of Israel is he that giveth strength and power unto the people: praised be God. See the practice, 1. Chronicles. 29.10.11.12.13, etc. and Psalm. 44.1.2.3.4.5.6.7.8. Read also Psalm. 21.13. Be thou exalted, O Lord in thy strength: so will we sing and praise thy power. And Psalm, 28.7.8. The Lord is my strength and my shield, my heart trusted in him, and I was helped: therefore mine heart shall rejoice, and with my song will I praise him. The Lord is their strength, and he is the strength of the deliverances of his Anointed.  
And then in the same place, the last verse of the Psalm, there followeth a prayer, according to the second branch of your answer, Save thy people, and bless thine inheritance, feed them also, and exalt them for ever. Read also the next Psalm: which celebrateth the power of God, etc. But more near to the purpose of this second point, lay the Answer of GOD to the prayer of the Apostle Paul. 2. Corinthians. 12.8.9. My grace (saith the Lord to Paul) is sufficient for thee: for my power is made perfect through weakness. Most of all consider to this purpose, the earnest and (as he professeth) the often prayer of the same Apostle, for the Ephesians. chap. 1. of that Epistle. verses, 16. etc., 19.20. etc.  
For the third point, read Hebrues, 10.30.31. We know him that hath said, Vengeance belongeth to me, and I will recompense, saith the Lord. And again, The Lord will judge his people. It is a fearful thing to fall into the hands of the living God. And 1. Corinthians, 10.21. Do we provoke the Lord to anger? Are we stronger than he? And Psalm, 90.11. Who knoweth the power of thy wrath? For according to thy fear is thine anger. That is, No man can fear more than there is just cause. The anger of the mighty God scareth us not in vain. Worthily therefore (saith the Prophet jer. chap. 10.6.7. In so much as there is none like unto thee, O Lord: seeing thou art great, and thy name is great in power: who would not fear thee, O King of Nations? for to thee appertained the dominion or power, etc.  
For the fourth point, concerning encouragement to well doing, against all distrust, and against every timorous and servile fear, etc. Read Matthew 10.18. etc. Fear ye not them which kill the body, but rather fear him which is able to destroy both soul and body in Hell. In which words our Saviour Christ encourageth his Minister's to preach the Gospel boldly, without fear of any man. Read also, 2. Corinthians. 5.11. and jeremy. chap. 1.17. Truss up thy loins (saith the Lord to his Prophet) and arise, and speak unto them, all that I command thee: Be not afraid of their faces, lest I destroy thee before them. But not only the Ministers of the word, but also every faithful servant of God, aught to be of good courage for the truth, and to use all holy boldness in doing of their duties. Yea even women (though naturally most subject to fear and discouragements) they ought to be of a good and cheerful heart, in all well doing, not being afraid of any terror: no not from their most churlish husbands, etc. 1. Pet. 3.6. Read also verses 13.14.15.16. etc. See the practice of this: Psalm. 42.5. etc. 9 Why art thou cast down my soul? etc. I will say unto God, who is my rock, etc. And Psalm, 43.1.2. etc. judge me O God, etc. For thou art the God of my strength, etc. And Psalm. 46.7.11. The Lord of Hosts is with us, etc. The contrary faint-heartednes is reproved. jerem. 9.9. Yea and grievously threatened, both there: and also Revelation, chapter. 21.8. The fearful and unbelieving, etc. shall have their part, in the lake that burneth with fire and brimstone, which is the second death.  
And that the due consideration of the almighty power of GOD, is an argument of great strength to encourage to all good duty, we may profitably see it by some instances: namely, 2, Corinthians. 9.7.1. Where the Apostle useth it for a special reason to persuade the Corinthians to the exercise of liberality. 
The Danger of not believing.  For God (saith he) is able to make all graces to abound towards you, that ye always having all sufficiency in all things, may abound in every good work.  
And by the same reason a Prophet sent of God to King Amaziah, persuaded and prevailed with the King, to lessen his Army, and to lose a great sum of money, which he had already defrayed about the levying of it. God hath power (saith the holy Prophet) to help and to cast down. And again, The Lord is able to give thee more than this. 2. Chron: 25.7.8. etc. The same reason is of like strength, to encourage the faithful, to every other good duty: if it be duly pondered and weighed.  
Finally, that it is our duty, in all things to humble ourselves under the mighty hand of God: Read 1. Pet: 5. verse 6. Humble yourselves under the mighty hand of God, (saith the Apostle) that he may exalt you in due time.  
For as it is in the verse before that: and likewise as we read james chap: 4. verse 6. God resisteth the proud, and giveth grace to the humble.  
Thus much for the duties.  
Question. Now last of all, what is the danger of not believing in the Almighty power of God our heavenly Father: and of not trembling at his judgements, nor submitting of ourselves under his mighty hand?  
Answer. Without Faith, in the Almighty power of God, we cannot possibly, truly believe any of those works of God, to have been wrought by him, or which are hereafter to be wrought by him: to the working whereof, an Almighty power both was, and is always necessary.  
Neither can we possibly be established with sound and stayed comfort, in our own hearts: but contrariwise, we shallbe overwhelmed and confounded, with every vain fear. Yea so, as the shaking of a leaf, or any like sudden (though a small noise) shall terrify and dismay us, special●ie in a time or place of any great danger, and in the dark or dead of the night.  

Explication & proof.  So indeed we read Leuit: 26.16.17. The Lord threateneth unfaithful and disobedient persons, that he will appoint over them fearfulness: to wit, as a Tyrant, to vex them, etc. And that they shall flee when none pursueth them. And again, verse 36. that he will send even a faintness into their hearts, in the land of their enemies, and that the sound of a leaf shaken, shall chase them, and that they shall flee as fleeing from a sword, and that they shall fall, no man pursuing them, etc. Likewise Deutero●omy. 28.65. The Lord (saith Moses) shall give thee a trembling heart. Read also agreeable to this. Psalm: 14.5. They shallbe taken with fear. And Psalm: 53. ●. There they were afraid for fear, where no fear was.  
Yea, not only the wicked, but sometimes the children of God themselves, for want of f●ith, or ●t the least, through the weakness of their faith, are thus terrified with small and sudden causes of fear: as Peterat the speech of a maid, etc.  
The ground or cause of this fearfulness, no doubt, is the want or weakness of faith in the fatherly and powerful goodness of God.  
And therefore it is, that the Prophet Isaiah doth so peremptorily tell Ahaz, and the people of judah (whose hearts were moved for fear of the Aramites, as the trees of the forest are moved with the wind,) that Surely, if they believed not, they should not be established. Isai: chap: 7.1.2. etc. 9  
For want of this Faith, we re●de a fearful example of God's judgement, upon a noble man in Israel. 2. King's chapped: 7.1.2. Read also verses 19.20.  
And I beseech you, how should we believe firmly, and without wavering, that the whole world was at the beginning, created by God the Father of nothing: if we do not believe in him as in the Almighty.  
Likewise also, how shall we possibly believe the Resurrection of our own bodies, and of the bodies of the thousand thousands of those that have died, 
Belief in God the Father, maker of heaven & earth.  and shall die, and rot away, or otherwise be consumed, 
The ground and meaning.  and brought even almost to nothing: unless we believe, in the almighty power of our God? And how, shall we undoubtedly look for a new heaven, and a new earth, after the resurrection, and that the power of the Devil shall be utterly and for ever overthrown: if we do not believe in the almighty power of God? Yea in the almighty power of God our heavenly Father. The Sadduces not considering nor believing this almighty power of God, could not believe the resurrection of the dead. Ye err (saith our Saviour Christ) not knowing the Scriptures nor the power of God.  
Finally, to the establishing of the hearts of the children of God, these two (the power of God, and the mercy of God) must go linked together, and accordingly be apprehended and believed of the faithful: even as to the terror of all infidels and ungodly ones, the fearful justice of God shall be armed with his infinite power, and so shall for ever confound them all.  
To God therefore almighty, and everlasting; yea, even to GOD our most gracious and merciful Father, be all praise, and honour, and glory. Amen, Amen.   

Belief in God the Father, maker of heaven and earth.  
LEt us now come to the doctrine of creation, the which is of all other, the first and the same also a most notable manifestation of the almighty power of God.  
And first, what ground of holy Scripture have you, that this work of God's Creation (being most outward and sensible) should nevertheless, be a matter of faith? For faith is described to be of things that are not seen, as we read in the beginning of ●he 11. chap. to the Hebrews.  
Question What ground therefore may we have, for the clearing of this doubt?  
Answer. In the 3. verse of the same 11. chap: thus we read. Through faith (saith the holy Apostle) we understand that the world was ordained by the word of God, so that the things which we see, were not made of things which did appear.  

Explication and proof.  This Testimony indeed showeth plainly, that this visible work of God's creation, is a matter of faith. But how? Not in that it is visibly and sensibly, every way s●ene, felt and discerned of us, but in respect of the original of it: in that, first of all, it was by the almighty power of God made of mere nothing. For that is the meaning of the Apostle, in that he saith, it was not made of things which did appear. So that, even that which was nothing before, was made something; contrary to the rule of man's philosophical principle, from the which they do stiffly (though falsely contend) that nothing can be made of nothing. It is faith therefore, that must teach us this principle, which is so contrary to carnal reason. And the rather, when we see so goodly and magnificent a work to be so aptly composed and made, as the word (K●tertisthai) englished (ordained) doth signify. Whereas being nothing at the first, it was also at the beginning only a rude heap, utterly void of all the present furniture and beauty: according to the beginning of Gen: chap: 1. v. 2. So that then, hereby we may perceive, that the office of faith is twofold as it were. For it looketh both retrorsum and antrorsum: that is backward and forward, as one may say. Backward, to those things which being now, had never any being before: until God by his almighty power gave a being unto them. And forward, to such things, as though they are not yet, be nevertheless (by virtue of the word and promise of God) as surely expected, as if they were already performed: namely, that these heavens, and this earth (being, through our sins, made subject to vanity, and shall certainly be dissolved) shall be renewed, yea in ●ffect made new again: and that, in a more glorious and excellent manner (and the same also as certainly) as they were at the first made and disposed, in such manner as we see them now to be.  
It looketh also forward, to the expectation of the resurrection of our bodies, after this life, at the last day: and after the glorifying of them then, etc. as certainly, as we know that we are now mortal creatures, and have the feeling of our present miseries, etc.  
So that faith, being of a spiritual nature (a very divine gift of God to man) it resteth itself, and as it were hideth itself only in the eternal and almighty God. Who, as he was before the beginning of all creatures, so shall he, and so will he continue for ever the same: and give all true believers, a most happy and everlasting estate and condition, after that this world, and all things touching their present, vain, and transitory estate, shall come to an end.  
But thus we are, as it were upon the wings of faith, carried very far. Let us return to the doctrine of creation, having already seen, that howsoever, the world now made is a matter of sense, and not of faith: yet in respect of the creation and making of it, it is a singular point of belief.  
Question. FIrst therefore, what ground have you, that God the Father, hath, by his almighty power, created the heavens, and the earth, and all creatures, that have any being at all in the same?  
Answer. It is every where testified in the holy Scriptures: but first of all, and most fully and plainly in the two first chapters of Genesis, which is the first book of the Prophet Moses.  

Explication and proof.  It is so indeed. For as touching the often witnessing of God's creation of all things: we may remember, that divers testimonies of the holy Scriptures, have been mentioned already. And we may every where find more. As namely, Isai, 40.26. The Lord hath created all things, he bringeth out their Armies by number, and calleth them all by names. By the greatness of his power, and mighty strength, nothing falleth. And verse, 28. The everlasting God the Lord hath created the ends of the earth. He neither fainteth, nor is weary, there is no searching of his understanding. And again, chap 42.5. He hath created the heavens, and spre●d them abroad, he hath stretched forth the earth, and the buds thereof: he giveth breath to the people upon it, and spirit to them that dwell therein. And yet again, chap. 45.11.12. Thus saith the Lord, the h●ly one of Israel, and his maker, etc. I whose hands have spread out the heavens, I have even commanded all their Armies. And Psalm. 89.11.12. The heavens are thine, and the earth also is thine, thou hast laid the foundation of the world, and all that therein is, Thou hast created the North and the South, etc. And Psal. 148.5. He commanded, and they were created.  
Likewise Psalm. 33.6. though expressed by another Hebrew word then is used in the former places. By the word of the Lord were the heavens made, and all the host of them, by the breath of his mouth. And Psalm. 121.2. and 124.8. And Psalm. 136.5.6.7.8.9. Which by his wisdom made the heavens: for his mercy endureth for ever. Which stretched out the earth upon the waters, etc. And Psalm. 146.6. Which made heaven and earth, the Sea and all that in them is. Read also Exodus 20. in the fourth Commandment. And Isa. 44.24. I am thy Lord that made all things, who spread out the heavens alone, and stretched out the earth by myself.  
Likewise jer. 10.12. He hath made the earth by his power, and established the world by his wisdom, and hath stretched out the heavens by his discretion. And chap. 32, verse. 1●. Ah Lord GOD (saith the holy Prophet in his prayer to GOD) Behold thou hast made the heaven and the earth, by thy great power, and by thy stretched out arm, and there is nothing hard unto thee, etc. Read also Acts 4 24. in the prayer of the holy Apostles. O Lord (say they with one accord) thou art the God, which hast made the heaven, and the earth, the Sea, and all things that are in them, etc.  
And chap. 17, 24. The Apostle Paul, describing the true God to the ignorant and Idolatrous Athenians, Whom ye ignorantly worship (saith he) him sh●w I unto your God that made the world, and all things that are therein: seeing that he is Lord of heaven and of earth, he dwelleth not in Temples made with hands, etc. And if we would read yet a more large discourse, concerning the works of Gods most mighty and wise creation, more immediately as it were from the Lords own mouth: we may have our recourse to the 38. and 39 chap: of the book of job. The Psalmist doth also excellently celebrate the praises of the Lord, for the same his notable works, Psal: 104. And thus we may see the works of Gods mighty creation, every where testified in the holy Scriptures. Nevertheless, insomuch (as it was further truly answered) the holy history of them is first of all, most fully and plainly (and as we may say originally) described in the 2. first chapters of Genesis: we will in this our exercise of gathering the doctrine of the principles of religion, fundamentally inquire of them, according to the ground & direction of those chapters. Now therefore that we may proceed, in as plain and familiar a course as we can: Let us make our entrance from the consideration of the meaning of this word, to Create.  
Question. What have you learned to be the meaning of it?  
Answer. This word (to Create) signifieth most properly to make a substance or being of a thing, where there was nothing at all before.  

Explication & proof.  It is very true. And thus did the Lord at the beginning create the substance and being both of the heavens and also of the earth: that is, he caused them to be, when they were nothing at all before. For this is the most proper and original signification of the word Bara.  
Question. But doth the signification of it extend no further than thus?  
Answer. Yes, and therefore I said (as I have been further taught) that it signifieth, not only to make a substance, but also to give a being, which is more general, and noteth the quality and whole estate and condition of the thing, as well as the substance itself: this being the creation of God, as well as the other.  

Explication and proof.  You have learned to answer as the truth itself teacheth. And therefore do the best learned, upon diligent observation affirm, that the word Bara doth not only signify, producere a non esse, ad esse: that is, to bring forth the being of a thing from no being: but also, that God hath herein wrought as excellently for the manifestation of his divine wisdom and gracious goodness, as of his almighty power. And therefore well saith junius, a learned Interpreter of God's word, 
Gen. 1.1. Annot: post:  God created: that is, Fecit ex nihilo: he made of nothing. Et quidem potentissimè ac magnificentissimè: no less stately or gorgeously, than mightily. Nam haec propria est Hebraei verbi significatio: For this (saith he) is the proper signification of the Hebrew verb. And beside, it is easy to observe, that the same verb is used to note wisdom in discerning of a thing upon mature deliberation, or in making of a special choice: as 1, Sam: 17, 8. Choose you a man for you etc. And Ezek: chap: 21, 19 Choose thou a place, and choose it in the corner of the way of the City. In the Hebrew distinction of this chapter, it is the 24. verse.  
Furthermore, as touching the quality and excellent estate and condition of a thing, whereto the word of Creation extendeth itself: it is evident in that it is expressly said, that the Lord created all things very good. And Psal. 51.10. King David repenting him, of his own corruption, whereby he had perverted his own soul, prayeth God to create in him a clean heart, Read also, Isay. 54.16. behold I have created the smith, etc. and I have created the destroyer to destroy. And chap. 57.19. I create the fruit of the lips to be peace etc. And 65.17.18. New heavens and a new earth, and joy to God's people.  
And besides all this, the word of creation, doth not only signify, the making of the first matter and ground of all things, called the heaven and the earth: but also the first producing and making of all Creatures, in their kinds from them, or like to them: as the Sun, and the Moon, and the Stars, like to the matter of the heavens in proportion: as Adam and other earthly creatures were created from the earth, and out of the water, Gen. 1, 20.21. and ch. 3.19. And Eve of the rib of Adam. For God created them male and female Gen. 1.27. and ch. 7.1.2. yea, & the propagation of all creatures in their kinds, it is called a new creation, Gen. 6.7, Psals 102.18. and 104.30. and Ezek: 28.13, 15. job: 31.15. He that hath mad me in the womb, hath he not made him? Hath not he alone fashioned us in the womb? And Ier: 1.5. To this purpose it is, that to the clearing of the full signification of this word of Creation, divers words are sometimes put together. And namely these two, (jatsar) and (Gnasa) are joined with (Bara) the one signifying to do a thing in a more general signification; the other, to make one thing of another, giving it a new form and beauty etc. as the potter doth his pot out of the clay. From the which similitude, the Lord expresseth the creation of the body of Adam, out of the dust of the earth, as it were mixed with water: and so moulded up to a lump, and fashioned, to his excellent form and shape, and to that excellent estate and condition wherein God did set it, As 
* The Lord God made man of the d●st of the ground, & breathed in his face breath of life: and man was a living soul. The Greek words answering to these as the learned ob erue: are K●●●s) for creating of nothing. Po●●sis) for making into s●me outward ●orme. P●●sis) for a through working an●●a●●o●ing both within and without. Iun●●s Annot. post:  Gen: 2. verse 7. So that although the soul is signified to be by creation most properly taken, yet it is more immediately from God. Concerning the similitude of the Potter, read Isaiah: chapter 45.9. Woe unto him that striveth with his Maker, the pot shared with the potshards of the earth: that is, as well one as other, all being frail and earthly, etc. In the which Chapter also, are the former three words, noting this more full signification of creation, joined together: as we may read them, verse 7. I form the light, and create darkness, I make peace and create evil: I the Lord do all these things. And in the same chap: verse 18. Thus saith the Lord, that created heaven, God himself that framed the earth and made it: he hath prepared it, he created it not in vain: he form it to be inhabited, etc. And before this, ch. 43.7. Every one (saith the Lord) shall be called by my name: For I created him for my glory, form him and made him. Moreover, G●n: ●. 22. there is yet another word used, to express the manner of the creation of Eue. For the Lord taking a rib, as it were a rafter or spar out of the side of Adam, is said to have built Eve: that is to say, to have framed and fashioned her as an excellent building: yea with a body of more large capacity, and with move rooms and enclosures (as one well saith) for the more commodious propagation of children. And as touching her soul, that also was properly created as was the soul of Adam, and so are the souls of all men and women to this day.  
Finally, in respect of the most proper signification of creation, every new and strange work or judgement of God, is divers times expressed by the word Bara: as Exod. 34, 10. I will do such miracles (saith the Lord) as have not been wrought in all the world. Likewise Numbers 16.30. Likewise Isai: 41.20. and ch. ●8 6. and Ier: 31.12.  
Thus much for the opening of the signification of the word (to create) whereby every way may appear the infinite excellency of Gods making of things: from all that making which is, or may be attributed to man. For although, by the gift of God, and in an artificial imitation of his works of nature, man doth make many beautiful forms of things: yet he cannot possibly make the least substance of any thing, nor inspire any life or lively and natural motion in the least degree. And even his forms also, are infinitely inferior, to the beauty of the things themselves, which God formeth and beautifieth, above all the most exquisite artificers skill.  
NOw after the understanding of the meaning of the word: let us go forward to the matter itself.  
When you say that the substance, and frame, and whole furniture of the heavens, & of the earth, were created when they were nothing at all before: You do therein affirm, that the world is not eternal, and without beginning, as God himself is; but that in time it had a beginning.  
Question Is not your meaning so?  
Yea the holy Scriptures teach me to believe that the whole world, both the heavens and the earth, had their beginning with the beginning of time itself: and that also within less than the space and term of six thousand years.  
It is very true, as the certain and undoubted Chronologie of the holy Scriptures themselves, 
Explication & proof.  do evidently declare, to all such as do make diligent and religious search thereinto. The which verily, is the duty of every true believer, to do more or less either by his own industry, or by the help of others, for the confirmation of his faith therein. And that from thence also, our faith may be confirmed, concerning the appearing of our Saviour Christ in the fullness of time, according to all the holy Prophecies thereof.  
But this were too long a business, and peradventure too troublesome, for the present exercise. Nevertheless, it shall be meet and profitable for you, at your leisure, to read that diligently, which hath been purposedly collected out of the holy Scriptures, for your instruction in this point: or else to read the labours of some other. The which their labours may easily come to your hands, if you show yourselves to have any godly desire after the same. The sum of all, we will here set down, as it is comprised in certain verses, already gathered to your hand for some furtherance of your understanding, and for a familiar help of memory herein.  

SAcred Genesis first of all,  
The Scripture story doth contain:  
Of years two thousands, hundreds three,  
And sixty eight since world began.   

The second Book which Moses wrote,  
Called Exodus of going out:  
One hundred forty adding six,  
This is the sum whereto 'tis brought.   

The third, of levy bearing name,  
Shows many things, but eeks the score,  
With never a year: but Numery  
Hath thirty eight, and near one more.   

Then deuteronomy doth supply,  
All which that year to want we see:  
So all five books, to thousands two,  
Add hundreds five, and fifty three.   

Next, josua space of 17. years,  
judges two hundreths, ninety nine:  
The first of Samuel fourscore,  
The next hath forty, David's reign.   

The first of Kings from Solomon,  
Hath years one hundred and seventeen:  
Next, hundreths three, forty and five,  
As by due trial may be seen.   

This story reacheth to the time,  
When captive state to juda fell:  
Yea to the year of forty five,  
That they were thrall in strange Babel.   

The books of days or Chronicles,  
No longer story do set down.  
Save forty five, to Cyrus' reign,  
They make increase to seventy one.   

Then Ezra, Nehem' & ester's book,  
Show captive jews sent home again:  
Where they abode .4. hundred years,  
Yea ninety more, till Christ was slain.   

For thus is Daniel rightly skand,  
I mean the speech of Angel there:  
Who thither, from thrall seventies end,  
Defineth seven times seventy year.   

So then since man was first create,  
And likewise, since his woeful fall,  
Till Christ his death: 'tis thousands three  
Hundreths nine, and sixty six in all.   

Whence, take we thirty three, and then,  
There do remain, but thousands three:  
And hundreths nine, thirty and three,  
Till Christ took flesh to make us free.   

Now since that time, how many years,  
Have passed just, by yearly count:  
He knoweth but little, that cannot tell,  
The sum whereto they do amount.   

But use hereof, what should be made,  
Most wise may live, and still may learn:  
Christ taking life, and dying death,  
To life doth call, from sin doth warn.   

For as he came in base estate,  
And sta●ed no whit, the time once come:  
So will he hast a glorious judge,  
Of life and death, to give last doom.   

Repent therefore, thy sins forsake,  
Believe in him whom God hath sent:  
Be sorry for all days and times,  
Wherein thou hast thy life misspent.   

Thus, times and seasons if thou weigh,  
The more exact, the better stay:  
But if thou do, this use neglect,  
The greater skill, the worse defect.   

Thy friend doth friendly wish thee well,  
Let small default, not much offend:  
One year, yea more may pen escape,  
But God's accounts, can none amend.   
The more full opening of these verses, is to be examined from the Book itself, printed to that end.  
Question. But may we possibly conceive in our minds, that there should ever have been a nullity, or (if we may so speak,) a nothingness of all things?  
Answer. Because it cannot be conceived by reason, or compassed by our vain, or curious, and confused thought: therefore do the holy Scriptures teach us, to understand and believe it by faith, as we have learned before.  

Explication and proof.  It is Gods great mercy, that he hath vouchsafed to reveal this to be so. And it is our duty, in the humble obedience of faith, withal thankfulness, to acknowledge the same: and to restrain our thoughts, from all wanderings any other way; which cannot but be infinitely confused, and very sinful and perilous to our souls. Only therefore let it content us to know, that God himself, was in himself, the perfect fullness of all in all things, before there was any thing at all: as well as now, and ever since he hath given to all things their proper continuance and being. And that we may the better help ourselves, to give credit to the doctrine of the creation of the great world: let us consider ourselves, who are (after a sort so many little worlds, for the wonderful manner of our creation. And herein let us all consider earnestly, what we were but one hundredth of years ago: yea a great deal less. And as for many of us, what were we but even a tewe years since? Where were we in all the world? what were we? were we not just nothing? Our own creation therefore, may justly be a strong argument unto us, of the creation of all other things, and of the world itself. For seeing that God by his almighty power, hath made ourselves in this our time as all other in ●heir ages: why should it be strange to us to hear the word of God to teach us, that all things were created of nothing? Surely, that creatures who have reason, should call into question the truth of the doctrine of creation: it is not only without reason, but also even unnatural. For a created nature having reason, and not being perverted in itself: must needs easily see, and (feelingly, as it were) acknowledge, even from the own state, the creation of all other creatures.  
WE therefore putting away all doubt herein: Let us proceed to the manner of the creation, as the Lord himself, hath (of the same his most gracious goodness) made it known unto us.  
Question. How was that?  
Answer. All things at the beginning, that is, so soon as time itself had any being; they were created and began to take their being: only by the word and commandment of God, according to his own eternal decree in this behalf.  

Explication and proof.  This is indeed the t●●e meaning of the first words of the holy Bible: even of the first words of the first book of the Scriptures of God. In the beginning (saith the Prophet Moses, who hath this testimony of God, that he was very faithful, Heb: ●, 5.) God created the heavens and the earth. In the beginning: that is to say, e●en so soon as there was any beginning of any creature, did the creation of all things begin: yea even so soon a● time itself began. The which time God made also, as the measure of all the rest of his creatures and works, in regard of their first being, when they began: and also of their continuance, as they are former or latter, even to the last end of the longest time that may be, of this short and transitory world. According to that, Psal: 102. 2●. ●6. 27. They shall perish, but thou shalt endure, etc. And 1. Cor: 7.29. The time is short. And verse 30. The fashion of this world goeth away. And 1. Pet: 4.7. The end of all things is at hand. But touching the new heaven, and the new earth which shall be established, (the time of the continuance of this present evil, and sinful world once ended) as they shall be in a more excellent estate, so shall their continuance for ever, be measured by another kind of measure, even above measure; that is, by time as it were timeless, for ever and ever: even by time, and times, time without end. As Revel: 21, 23. The City shall have no need of the Sun, etc. Neither is there any night there, etc. Of the which enough for this time.  
Wherefore, that we may proceed. It is true also, that you have answered, that the only immediate cause efficient, of the creation, was the word and commandment of God: without all instruments and means, which the wicked and ungodly Epicures, and Atheists of the world, mockingly ask after. According to the holy testimonies of the divine Scriptures, Ps. 33.6. as it hath been alleged before. And again, Psal: 148.5. He commanded, and they were created. Even according to the historical narration of Moses in this our first Chapter or Gene: God said, let there be light, and there was light. Let there be a firmament, or spreading out of the airy regions etc. And all were presently, so as God spoke and commanded.  
Question. But I pray you, do you understand this so, as if God uttered any sound of words: and that by the virtue thereof he created all things?  
Answer. I have been taught to understand them otherwise then so.  

Explication and proof.  There is good reason thereof. For hitherto, there was no use of vocal and sounding speech: seeing there was yet no creature to hear it, nor instrument to sound it, or place whether the sound thereof should be carried no nor air wherein it should be sounded: I mean at the first instant of the creation?  
Question. How then have you learned to understand the speech and commanmandement of God at the first beginning, and so forth in the whole work of creation.  
Answer. It noteth the execution of his eternal decree, in the beginning of time, 
Locutus est Deus: hoc est (inquit calvinus) aeternum suum decretum protulit. Comment: in Gen. 1.11. God hath spoken (saith Caluin) that is, he hath performed his eternal decree.  according as eternally, and before all time (without beginning) he purposed in himself, to accomplish his work, by his Son, together with the holy Ghost: who are eternally and without all beginning, the essential wisdom and power of God.  

Explication and proof.  Thus indeed, concerning the son of God, doth the holy Evangelist john most divinely expound this creating WORD: chap: 1.1. etc. In the beginning (saith he) was the word, and the word was God. The same was in the beginning with God. All things were made by it, and without it was made nothing that was made. In it was life, and the life was the light of men, etc. And verse 10. The world was made by him, etc. And thenceforth, he proceedeth to show, that as the world was at the first made by him, and set in good estate: so it being perverted by the sin of man, it is again renewed & delivered from vanity and corruption by him, etc. 2. Cor. 5.17.  
And touching the holy Ghost, that he was as the hand and even the very power of God, in this mighty work of his creation: Moses himself expressly affirmeth it, in the second verse of his first, chapter.  
So then, by the testimony and interpretation of the Evangelist john, it is plain; that as well the heaven and the earth at the first instant, as afterward, the whole disposition of them, and the creation of all the other earthly and visible creatures out of them: were created by the word or speech and commandment of God, in such sense as hath been already expounded.  
Question. Do you not see this to be plain from the Testimony, and interpretation of the Evangelist john?  
It is very clear and plain: And the Apostle Paul also, doth as clearly confirm the same in his Epistle to the Colos: chap: 1.15.16. and 17. verses.  
Rehearse you the words of the Apostle.  
Which are they?  
Question. Who (that is the dear Son of God, whom he had mentioned a little before) is the Image of the invisible God, Answer. the first begotten of every creature: that is, eternally begotten and having his personal subsistence from God the Father, before there was any creature at all.  
For by him (as the Apostle saith further) were all things created, which are in heaven, and which are in earth, things visible and invisible: whether they be Thrones or Dominions, or Principalities or Powers; all things were created by him and for him.  
And he is before all things, and in him all things consist.  

Explication and proof.  This place indeed being as clear as the former of the Evangelist john: it is also more particular and full, then that is.  
For in this, the Apostle, according to the excellent knowledge which was revealed unto him, he setteth out the most high excellency of the most glorious Son of God our Lord jesus Christ; in that, not only the inferior creatures were created by him, & therefore be inferior to him: but also even those that are most excellent above the rest. That is, not only were these visible heavens created by him but also the heavens of heavens, as King Solomon calleth them, 1. King's: 8.27. Even those which the Apo: understandeth by the third heaven, whereunto he was taken up: 2. Cor: 12.2. Neither was man only created by him, but also even the Angels themselves, how high soever above men: and by what high names or titles soever they may be esteemed: whether Thrones, as it were the Lords chair of estate: or Dominions, by whom it pleaseth his divine majesty (as by his servants) to execute and administer his government over the rest of his creatures: or Principalities, as chief in any special service: or Powers, as being endued with special might and strength, most effectually to accomplish the service appointed to them: according to that Psalm: 103.20. And all these are infinitely inferior to the Son of God, insomuch as they were created by him: not as by an instrument, but as by their very Lord and sovereign maker. Yea, so that though the Angels be admitted to be as the Thrones of God: yet they may not be permitted to sit once at the right hand of the Majesty of GOD, as the Son of God is, yea even in that nature of man, wherein he abased himself for the deliverance and advancement of man.  
Thus therefore I say, this testimony of the Apostle Paul, doth most fully, as well as most clearly, lay open unto us, the most high excellency, and sovereign dignity of the Son of God, from the whole work of creation: the which, God the Father, hath begun, and perfected all together by him, together with the holy Ghost, the divine spirit of them both. Read also, Eph. 3.9. God hath created all things by jesus Christ.  
But now, that we may go yet one step forward, though somewhat slowly and at leisure, wading as it were in so high a stream, wherein, without sure footing, the tallest wader, may easily be overthrown.  
Question. Was the heaven and the earth, with the Angels and mankind, and all other creatures, made at one instant?  
Answer. No, but the contrary, is most evident, and plain.  
So it is indeed. Show therefore in what space of time, they were created.  
Question. What say you to this?  
Answer. The heavens, and the earth, and all creatures therein, even the whole company of the thousand thousands of Angels in heaven, the Sun and the Moon, and all the Stars of heaven: and all earthly creatures, in their several kinds, they were all created within the space of six several days.  

Explication & proof.  This also is manifest in the. 1. ch. Gen: and in the beginning of the second chap: verse. 1.2.3. Where, not only the finishing, and perfecting of all the works of the creation is assured unto us: but also the several works of every day, are distinctly described unto us, for the more certain credit of the holy story; which God himself hath revealed, and caused by his faithful Prophet Moses, to be recorded and delivered over unto us. The ground and first matter of all (the Angels and souls of mankind excepted, as we must confess) was created at once, and in the beginning of the first day: but the several kinds, were not all finished till the sixth day.  
Question. But insomuch as God was able to have made them all together at one instant: why did he continue the work of creation so many days?  
Answer. Herein, it pleased God to tender our weakness, to the end that our minds, which are of themselves vain and flitting, being held in the distinct consideration of the particulars: might receive our more full instruction, concerning the mighty power, manifold wisdom and bountiful goodness of God, expressed therein: and so also might be provoked thereby, to give the greater glory, and to power forth the more plentiful praises and thanksgiving to his most excellent and divine Majesty, for the same.  

Explication & proof.  These are sufficient reasons thereof, and we cannot sufficiently glorify and praise the Lord our God, for the same. I mean, not only for the Creation itself, but also for the excellent order, which the Lord hath observed in the working of it, most graciously and wisely, for our better instruction and comfort: as by the grace of GOD, we will observe in the particulars, as the occasion, shall by the goodness of GOD, be offered unto us, in the examination thereof.  
LEt us therefore come to the works of the several days.  
In which of them, were the Angels, and the invisible heaven, created and made? Is there any certain ground for this? It seemeth that Moses minded to write nothing of their Creation, but to hold himself within the compass of the visible creatures, for the instruction of the more rude and simple:  
Question. What should we say to this?  
Answer. Although the Prophet Moses, do in the holy history of the creation, set down nothing expressly, concerning the Creation of the Angels: nevertheless, insomuch as in the process of his writings, he doth afterward make often mention of them: as being the most excellent creatures and servants of God: there is no doubt, but he minded to comprehend them, within the compass of the creation of the heavens. And that also most likely, in the first day with the first of the creatures as being the chief of them: even so soon as GOD had prepared, a meet place of heavenly habitation, for them.  

Explication & proof.  It is most likely so indeed. I mean as touching the point as it were, of the time: even with the first of the Creatures in time, as they are the first in dignity. But that they were created within the space of the six days, wherein God perfected all his works of Creation, it may justly be a matter of faith, and out of all question with us; according to that general testimony, Gene: 2.1. Thus the heavens and the earth were finished and all the host of them, And again, verse, 2. and verse 3. they are said to be all the works of God, which he had created and made. So that it is plain, that the whole work of creation, was a continued work, without any interruption, or intermission; from the very first point of the beginning, to the last accomplishment of the same,  
The invisible Angels therefore, and so likewise the invisible heavens, must be in that space created: or else they should be, to our knowledge, no creatures. For we have no warrant of any creation, but of this one; which God hath, of his mercy revealed to his Church, by his faithful se●●ant Moses. Neither can there any sufficient reason be alleged, why any one of the Creatures, should prevent the time of the universal creation of the rest. For God, the Creator of all, to be blessed for ever: he both is, and was from before all beginning, most perfect and entire in himself, without any creature whatsoever; lacking nothing, either for necessity of his being, or for happiness and delight, or for most high glory and majesty therein, etc. above all that can enter into the conceit of man: yea above all that the holy Angels can conceive. Read john, ch. 17.5. and 1. Tim: 6.16. What reason therefore may we have why we should go about to fancy any creation, before this that Moses, by the commandment of God, doth certify us of. Verily no reason shall be found worthy, the moving of one step, (as a man may say) to seek after it: it shall be but as the catching at a shadow, etc.  
Now, that the holy Prophet of God Moses, doth write expressly of the Angels, it is evident: even immediately after the history of the Creation, so soon as Adam and Eve were fallen away from the Lord. Gen: 3.24. For under the name of Cherubims, he noteth the Angels, as it was familiar to the Israelites, for whose instruction first of all he wrote: insomuch as they were to them; in the Tabernacle of God, representations of the Angels attending the presence of God among them: Exod: 25, 18, etc. 22. & ch. 26.13. Read also, Psal. 18.10. and Ezek. ch. 10.  
But that Moses doth yet more plainly write of the Angels, yea even in his first book, in such sort that it may appear, that the servants of God did understand this part of God's creation: read Gen: 24.7.40. and Chap: 28.12. and chap. 31.11. and chap: 32.1, 2. and chap: 48.16. Albeit in this last place now cited, and also in the first of them: we are to understand them prophetically, of him that is the prince of all Angels, Christ the Son of God. As though Abraham and jaacob should have said. That great Angel by his servants the Angels, will go with ye, and deliver ye, and prosper ye, etc. Yea, and that long before this, the Church of God, was possessed with this part of the doctrine of creation; it is evident by the Testimony of the Apostle Jude, who affirmeth planly and undoubtedly, that even Henoch the seventh from Adam, prophesied of the coming of the Lord, to the last judgement, with the thousands of his Saints: or rather as it is in the Text, with his holy thousands (to wit of his Angels) according to that which our Lord jesus Christ said concerning himself, Mat: 25.31.  
The like is to be observed, concerning the ancient knowledge and faith of the invisible heavens: according to that, Gen: chap: 38.17. where after that jaacob had seen a vision of Angels, etc. This is the house of God (saith he) and the gate of heaven. He taketh his comparison, no doubt, from the invisible heaven; above the top of that ladder whereupon he saw the Lord to stand. Of these heavens, had all the faithful Patriarch, the promise of God, under the sign of the earthly Canaan: as the Apostle to the Heb: doth assuredly confirm unto us. chap: 11. v. 8.9, 10.13.14.15.16. They looked for a heavenly City; that is, for heaven itself, whose builder and maker (as the Apostle saith) is God. These heavens, are that habitation, or dwelling place, which so many of the Angels, bereaved themselves of, as from the beginning fell away from the Lord, jude. v. 6. And Henoch mentioned before, was known to be taken up by the Lord, even in that young age of the world, into these heavens. Gen. 5, 24. So that, thoroughly weighing all things: we may justly conceive, that the doctrine of the Creation, even touching these points; was known and believed in the church of God, from the beginning of the world.  
It is true indeed, that Moses doth not at the first, so distinctly speak of them: because in the wisdom of the holy Gho: he hasteth to those things which do more immediately concern ourselves. Nevertheless (as was truly answered) that which he himself writeth afterward, and (as we may add further) that which we read in other pla●●s of the holy Scriptures, (though written by the appointment of God, in times more or less removed from the days of Moses: they are so many testimonies that this point of doctrine was known and believed in the church of God, from the beginning.  
Such places as we may take for instance, job. chap: 38. where, the Lord himself speaketh of the Angels, whom he calleth the children of God; as having their beginning at the same time, when the foundations of the earth were laid, and when the stars of heaven were created, etc. And of the invisible heavens: that which we read, Neh. chap. 9.6. and 1. King. 8.27. where King Solomon calleth them the heavens of heavens: and Ps. 68.18.33.35. Ps. 148.1.2.3.4.5. Where they, together with the Angels, are expressly named among the other creatures. And yet more fully, in the New Testament, as hath been mentioned before: in so much as the creation of all invisible creatures, is joined arm in arm as it were, with the creation of those that are visible: Col: 1.16. Luk: 2.14. And Acts chap: 1, 9, 10, 11. and chap: 7, 55, 56. 2. Cor: 12, 2. Heb. 7 26, & chap: 8.1. Wherefore from these after testimonies, we are to hold, that Moses (as we may truly call him) the first Canonical and fundamental writer of all holy writ: did set down the ground of our present doctrine, even from the beginning of his writing. For doubtless there is no other doctrine, not only of creation, but also even of redemption (which yet was more leisurely opened to the full, in the Church of God) in any or all of the latter Scriptures; the entire ground, and as it were the seed whereof, was not laid by Moses, in his writings; which are as the first original ground of all the holy Scriptures: God evermore by his Spirit, directing all his Prophets to look back, and to have their reference to him, etc. The latter always to the former, and the former, to him whom God made the foremost of all: that is to Moses, unto whom our Saviour Christ himself appealeth, for proof against the abuse of marriage, that it was not so from the beginning.  
Thus much, for the time of the creation of the invisible heavens, where the Angels stand in the presence of the majesty of God: and for the time of the creation of the Angels themselves. Question. Now what manner of creatures were they created?  
Answer. The Angels were created, most spiritual, but finite in substance: most mighty & wise, most holy and righteous in quality: and in estate and condition, most happy, above all other creatures. And the invisible heavens, above comparison, were created more glorious, then are these visible heavens, which we daily behold with our bodily eyes.  

Explication and proof  So indeed we may perceive by that which the holy Apostle Paul writeth, 2. Cor: 12, 4. And by that we read, Ps. 11, 4. For how should it be, that the place where God appeareth in special majesty and glory, should not be most glorious? We may reason in this case, as the Apostle doth in his comparison, betwixt the law and the Gospel: 2. Cor: 3, 11. If that which should be abolished, were glorious, then much more shall that which remaineth for ever be glorious. Those heavens no doubt, shall remain for ever unshaken, yea untouched: when these shall be changed, at the least from that vanity, which hitherto they are subject unto.  
And as for the Angels of heaven, which for number are innumerable, even thousand thousands, as the holy Scriptures assure us: that they were created in substance most spiritual, & for quality, most wise and mighty, etc. above all other creatures: the same holy Scriptures do plentifully confirm.  
That the Angels are in number above all that we can, or aught to go about to take the account of them: we may read Ps: 68, 17. & Dan: 7.10. Heb. 12.22. They are innumerable.  
That they are spiritual substances, even such as have every one of them, a proper being and life; each of them, distinct both in nature & quality, from other: it is evident, Hebr: 1, 7. where the Apostle calleth the Angels by the name of Spirits.  
Now a Spirit, is not a body, as a man is: as our Saviour Christ teacheth us, Luk: 24, 39: howsoever they have divers times, by special dispensation (and as it were by commission from God) taken to them, some bodily shape & substance for a time, and afterward laid it down again, as not belonging or agreeing to their nature. But that they are every one finite and distinct, and not of a mixed or confused nature (as a man might peradventure imagine by taking a similitude from the likeness of the air; which is after a sort spiritual) it is evident, by those actions which are attributed to them: sometime to one alone, sometime to many together. For they move from place to place. They defend and comfort the godly. They discomfort & destroy the wicked, so soon as God commandeth them. God hath used them for his instruments to give his law, to publish his Gospel, to declare the secrets of his kingdom and government. They do most purely and zealously bless and praise the Lord continually.  
And hereby also doth it appear, that they are creatures of singular wisdom: for else God would never use them, in such services, whereunto special wisdom is necessary.  
Their holiness also is thereby manifest, as also their religious will & nature. In which respect, they are called holy Angels: Luke 9.26. & Mat. 25.21. And as we saw from the Apostle Jude before, the holy thousands of the Lord. Such were all of them in the beginning, by creation.  
But many corrupted themselves, and so became (as we may say) reprobate Angels: and are now wicked & unclean spirits, and devils. Of the which (by the grace of God) more afterward. Wherefore they only that continued in their first estate, wherein God created them, are called the elect Angels: to show that their sureness, standeth in the free mercy & favour of God the Father, in his Son, through the holy Ghost: in such a manner, and upon such a ground as is unknown to us, save only that it was the good will & pleasure of God it should be so. But that they are elect, the Apostle showeth, 1. Tim. 5.21. These are also, for excellency's sake, called the Angels of the Lord, & the Angels of God in many places. As also the Angels of heaven, and the Angels of light. The other are devils of hell, and of darkness, etc.  
That the holy Angels (yea that all the Angels generally) were at their creation, endued with great power, the which also remaineth to the wicked Angels, far above the power of man, though inferior to the power of the good Angels: Read Ps: 103.20.2. Pet: 2, 11. We may see it also by the effect. 2. Ki: ch. 19.35. Reu: ch. 12.7, 8. The excellency of the holy Angels, doth every way appear, in that they are reckoned for the nearest unto God, in dignity & glory. As 1. Tim: 5.21. Mar: 8.38. Heb: 2.9. Ps. 8.5. Read also Mat: 25.31. And for that the chiefest excellency and happiness of men, is this: that they shall be like to the Angels. And here upon earth, God giving to Stephen (when he witnessed his holy truth before the adversaries thereof) a singular grace & comeliness, or beauty of face: the same is expressed by a comparison taken from the likeness of an Angel, Act. 6. 1●. And likewise all excellency of speech (as we know) is expressed by a comparison borrowed from the tongue of an Angel, 1. Cor: 13.1.  
Thus then (as you answered) the Angels were created by God, spiritual substances, endued with singular power & wisdom, etc. above all other creatures.  
And all this is insinuated, yea groundedly affirmed (though not so plainly expressed & opened, by the holy & wise Prophet of God Moses) in the very first words of the holy Bible: in that he saith, In the beginning God created the heavens.  
NOw let us come to the visible works of God's creation, and consider (as briefly as we can) of the several works of every one of the six days, which it pleased the Lord to employ about the same?  
Question. And first, what was the first days work, of the visible: or at the least, the more external creation of God in such order as the Lord created it?  
Answer The principal matter, and groundwork (as one may say) of all the rest, was, as we were taught before created at one instant, in the beginning of the first day: even all the wide heaven, and the huge and thick earth which we see. Yet so, as the heaven which we see, and the whole air, had then no light at all: and so continued the space of the whole first night, twelve hours at the least, together.  
The earth also, had no seemly form or shape: neither was it furnished with any creature, which now we see it to be in great variety stored and adorned withal. Only the waters, as a deep pool or devouring gulf covered it all over: and from the face thereof, a most black (and as we may say) even a palpable darkness, more gross and thick then that of Egypt, did lift up itself as high, and spread itself as large as the heavens, which are now the instruments of this bright and comfortable light, which shineth forth unto us.  
Nevertheless, so soon as the space of one night, (that is of the first night which ever was) came to an end; the Lord God, by his gracious word and commandment, created and brought forth light: yea, before there was yet either Sun, or Moon, or any one Star in the whole compass of heaven; o the end it might most evidently appear, that God is the immediate author of this excellent creature. And thenceforth, did the Lord, in his wisdom, establish the order and succession of the day and night, even to this day: so to continue to the end of the world.  
Thus, the whole space of the first day, and of the first night, doth by the determination of God himself, of the more worthy and excellent part: take the denomination of the first day.  

Explication & proof.  It is very true. And thus, you have in one Answer, laid open the meaning of Moses, in the first four verses of our first Chapter of Genesis: according as it is both plain in itself, and also confirmed by other testimonies of the holy Scriptures of God, in this behalf. As first, touching the heavens (which we do vulgarly call the Element) and the large spreading thereof: read job 9.8. He himself alone spreadeth out the heavens. And chap: 37.18. He hath stretched them out firm, as mou●ten glass. And Psal: 104.2. He hath spread them like a Curtain. This large extension and spreading out of the highest visible heaven, is also called the Firmament, from the Greek and common Latin Translations: as Dan: 12.3. They that be wise, shall shine as the brightness of the Firmament. Read also Isai: 42.5. He hath created the heavens and spread them abroad. And chap: 44.24. Read also Psal: 1 36.5. He hath made the heavens by his wisdom, etc. And Ier: 10.12. He stretcheth them out by his discretion.  
And touching the earth, it is written in the Psal: 104.5. mentioned even now: that God hath so set it upon the foundation, that it cannot be moved. And Psa: 102.25. Thou hast laid the foundation of the earth, and the heavens are the work of thy hands. Read also job: 38.4. and Prou: 8.29. The earth therefore may justly be called the Lords earth, as Ps: 24.1.  
Touching the covering of the earth by the waters: read Ps: 104.6. Thou coveredst it with the deep, as with a garment; and by their own nature, they would stana above the mountains.  
Touching the creation of the light and darkness: read Isai 45.7. I (saith the Lord) form the light, and create darkness. Hereupon also, the day and the night, is by good right, ascribed to the Lord. Psal: 74.16. The day is thine, and the night is thine. And hereunto hath the Apostle james respect, when chap: 1.17. he calleth God the Father of lights.  
The constant order & succession of the day and the night, according to the law which God hath set in nature, is set down to the praise of God, Ps: 19.2. And Ier: 33.19.20.21. The Lord maketh it an argument of his faithfulness in his covenant of everlasting mercy, toward his people. This breaking forth of the light, is to be thankfully acknowledged for ever, for a very gracious & glorious work of the Lord. Read Psa: 104.23.24. and job ch. 38. 12. 13. 14. But ch. 24. 17. The morning is to the wicked, as the shadow of death.  
Now let us hear the holy words of Moses himself, from whence all these things are cleared unto us. Question. Which are they?  
Answer. 1 In the beginning (saith Moses) God created the heavens, and the earth.  
2 And the earth was without form, and void, and darkness was upon the deep, and the spirit of God moved upon the waters.  
3 Then God said, let there be light: and there was light.  
4 And God saw the light that it was good, and God separated the light from the darkness.  
5. And God called the light day, and the darkness he called night: so the Evening and the Morning were the first day.  
In these words, we have the ground of your former answer: and we may see the truth of it, fully warranted unto us.  
And beside, the holy Prophet showeth us, how the rude, lumpish, and indigested matter of the earth, and the huge gulf of waters, above the same: were as it were moulded up, held together, and made apt and fit, to receive that excellent form, which, in the third day, they were fashioned into. That is, how they were thus supported: to wit, by the holy Ghost, the divine Spirit and power of God himself.  
Moreover, we have a singular commendation of the light, as of a most comfortable and commodious creature, even from the approbation of God himself: who saw, that it approved itself to be good, according to that Eccles. 11.7. Surely, the light is a pleasant thing. So that hereby we are admonished, to be in special manner thankful to God for it: and that we ought to be careful to use it well, even as we may thereby, give the greatest glory to God that we can: walking as becometh those, whom he hath vouchsafed to call, to be the children of light: and to this end hath caused the light of his Gospel to shine forth unto us. Yea even to this our God, who thus, at the beginning, commanded the light to shine out of darkness, as the Apostle Paul writeth. 2. Cor: 4, 6. ought we to give all the glory we can. On this first day also, it may appear, that the upper Region of the air, was made apt to send forth thunderings and lightnings, by the fiery brightness of it: the which, as we know, is a very glorious and fearful creature of God. Read job: chap: 37.1, 2, 3, 4, 5. and chap: 38.24, 35.  
But whereas Moses telleth us, that God calleth the light day, and the darkness night: he would not have us to think, that he gave those names unto these things, but that he appointed, and ordained the things themselves, to continue such, and in such order, as he had already created and made them. For so the Lords calling, doth usually note his effectual establishing of things themselves, rather than the giving of them their names: according to that of the holy Apostle, Rom: 4.17. God calleth those things that be not, as though they were. And 1. Cor: 1.26. Brethren, ye see your calling. And our Saviour Christ in the Gospel: I came not to call the righteous, but sinners to repentance.  
Finally, Moses in saying that the evening and the morning were the first day, he speaketh by a double Synedoche. First, putting the part for the whole; that is, the day, both for the day, and also for the night: and then the beginning of the day, and of the night, both for the whole day, and also for the whole night. This first day of the creation, is that which since the resurrection of our Saviour Christ, is called in the holy Scriptures, the Lords day to Christians, even that wherein our redemption was perfected: as the 7. day which was the next day a●ter the creation finished, was then the Lords day to all people: that is, a day of special worship to God, even from the beginning of the world.  
THese things thus observed: Let us now come to the second days work: the which, Question. for our more familiar understanding, we use to call Monday. What did the Lord create in it?  
Answer. The Lord so cleared and ordered the regions of the air, as they might be most commodious for the placing of all heavenly creatures in their proper seats, limits, and circuits, as it were in their chambers and lofts, each above other: and likewise, that all earthly creatures might live comfortably upon the earth, every one according to their kinds, when they should afterward be created. As it followeth in the 6.7. & 8. verses of this first chapter of Genesis.  
Question. Rehearse Moses his own words, as they are there contained. Which are they?  
Answer. They are these. Again God said; Let there be a firmament (or as it is Englished more agreeable to the Hebrew word, in the margin of our Bibles) Let there be a spreading over (and therewithal air) in the midst of the waters: and let it separate the waters from the waters.  
7 Thus, God made a certain firmament, (or spreading over, as before) and separated the waters which were under the same firmament, from the waters which were above it: and it was so.  
8 And God called this firmament heaven: so the evening & the morning were the 2 day.  
The work of the Lord in this second day, though it be recorded but as one: yet it is a very great and a gracious one. For therein he fitted the regions of the air for all excellent uses: that the Sun, and the Moon, and the Stars, might have their places & courses in them: that the clouds might have their place, & course, as the bottles of God, to water the earth in due time: & that the snow, and the hail might be congealed and spread abroad in their due seasons, etc. And that the earthly creatures, might have a clear and thin, not a gross and foggy air to draw their breath in: and that also, to this end, the winds might with their blasts purge the same. For to these, (& if there be any such like purposes) God in this second day, fitted the whole air: and disposed of the several regions, (as it were the solers and lofts, and chambers thereof, according to that of the 104. Psal: verse 3. The Lord layeth the beams of his chambers, in the water, and he maketh the clouds his Chariot, and walketh upon the wings of the wind. And verse 13. He watereth the mountains from his chambers. And Gen: 7.11. it is said (to note abundance of rain●) that the windows of these chambers were opened, the which are called the windows of Heaven. Likewise Mal: 3.10. In this respect also, the clouds are called the bottles of Heaven. job: 38.37.  
On this day also, this part of the firmament had a disposition given it, in the times and seasons thereof, to engender snow and hail, etc. Of the which we read in the same 38. chapped: of the book of job.  
So that from hence, we may not unfitly gather, that the clouds and the winds had their creation in this second day: besides that all was fitted to all ends before specified. Read also job: chap: 38.9. where the clouds are said, to have been the covering of the Sea, while darkness, was as the swaddling bands thereof. Amos 4.13. God is the Creator of the winds.  
Thus therefore did the Lord in the second day, clear and order the air, in most excellent manner: even before the deep gulf of the waters were emptied out of the earth, and before there was any dry land at all: to the end that herein as well as before (and as we shall have occasion to observe afterward) the wisdom, and power, and goodness of God, might rather be considered in itself, then from the reason of natural causes, as the overwise Philosophers of the world, have too busily accustomed themselves to do, for want of the true knowledge of the word of God herein.  
This firmament, or spreading out, and the ordering of the air, and namely of that region or circular space, which the Lord hath appointed for the rain and moisture of heaven, to be stayed in over our heads: and even this lower air also, wherein we live and breath: God called heaven; that is, he appointed them to be (as we may say) the airy heaven, according as we use to call the fowls, or rain, and such like things, which are in these parts of the air, the fowls, or clouds, or rain of heaven, etc.  
This (as Moses assureth us) was God his wise, gracious, and mighty work, in the second day. For the which we ought to glorify & praise his most holy and glorious name: as Ps: 148.4.  
Question. THe work of the third day is next. How doth Moses report that?  
Answer It followeth thus, in the 9 10. 11. 12. & 13. verses of the same 1. chap: of Gene.  
9 God said again, let the waters that be under the heaven, gather themselves, (or flow together) into one place, and let the dry land appear: and it was so.  
10 And God called the dry land Earth, and he called the gathering together of the waters, Seas: and God saw that it was good.  
11 God said also, let the earth bud forth the bud of the herb, that seedeth seed, the fruitful tree, which beareth fruit according to his kind, which hath his seed in itself, upon the earth: and it was so.  
12 Thus the earth brought forth the bud of the herb that seeedeth seed, according to his kind: also the tree that beareth fruit, which hath his seed in itself, according to his kind. And God saw that it was good.  

Explication and proof.  13 So the evening and the morning were the third day.  
This day was that which we commonly call Tuesday. Here are two mighty works of God. The one, the clearing of the land, as before the Lord had cleared the air. The other, the replenishing of the earth, with herbs and trees, bearing their seeds and fruits.  
But because the clearing of the earth from the waters, could not be done, without another work, for the conveyance, and (as we may say) channelling, and banking in of the Seas: 
Note also, that the rivers and fountains or springs of water, were ordered & dis●o●ed in this day, read Revel: 14.7.  therefore we may justly understand this to be a third work of God, upon the third day. The least whereof, could not possibly be wrought, and brought to pass, but by an Almighty and creating power. Of these things therefore, let us stand to consider a little: that our minds may be the better informed, concerning the greatness and excellency of them; by the help of some other testimonies of the holy Scriptures, which do worthily stand in the commemoration of the same.  
And first, for the clearing of the earth, by the emptying of the waters: it is spoken of, as of a work of a new creation. For before this, it was as if it had not been, in so much as it was covered with most thick darkness, in the former part of the first day: and yet still remained rude and covered with the deep waters, until this third day. Wherefore, as the creation of the visible heavens, are noted by the spreading of them out: so this clearing and drying of the earth, is reckoned for the creating and making of it, for the use of habitation to man, & to all other earthly creatures; though as touching the substance of it, it was made and created of nothing before. Read Psal: 136.6. The Lord hath stretched out the earth upon the waters (or rather as we should read it) above the waters: for his mercy endureth for ever. So before, in the 24. Psalm: verse 2. 
Gnal bamaijm.  He hath founded it above the Seas, and established it above the floods. For naturally, 
And ●o likewise P●al 57 verse 5. is the same preposition used.  as the first creation showeth, and as hath been already alleged out of the 104. Psal: They would stand above the mountains. But at thy rebuke (saith the holy Ps:) they flee: at the voice of thy thunder (that is, when thou as it were thunderest out thy commandment) they hast away. And the mountains ascend, and the valleys descend, to the place which thou hast established for them. Thou hast set them a bound which they shall not pass: they shall not return to cover the earth. And job: 38.10.11. The Lord himself saith, that he hath established his commandment concerning it, and hath set bars and doors. And said, hitherto shalt thou come, and no further, and here shall (the banks) stay thy proud waves. Read also Ier: ●. 22. Fear ye not me? (saith the Lord) and will ye not be afraid at my presence? who have placed the sand for the bounds of the Sea, by a perpetual decree, that it cannot pass it, and though the waves thereof rage, yet they cannot prevail, though they roar, yet can they not pass over it: that is, beyond the limit of God's decree and appointment. So that the waters, which are naturally above the earth: they are by an overruling power of God, made under the earth., as Exod: 20.4. The waters under the earth. And for the streatching out as it were, of the earth, by this removing of the water: read further, Isai. 42.5. Where the Lord God, by his holy Prophet, describeth himself, to be that God, who beside that he hath created the heavens, and spread them abroad, hath also stretched forth, the earth, and the buds thereof (that is) all whatsoever springeth out of it. And again chap: 44.24. The Lord that made all things, who alone spread out the heavens, and by himself likewise stretched out the earth. And 2. Pet: 3.5. The earth had the being of it from the water, and in the water, by the word of God. Wherefore, justly is he celebrated, to be the God, that made not only the heavens, but also the earth, and the Seas: Exod: 20.11. Acts 4.24. And Psal: 95.3.4.5. The Lord is a great God, and a great King above all Gods. In whose hands are the deep places of the Earth, and the heights of the Mountains are his. To whom the Sea belongeth: for he made it, and his hands prepared the dry Land. etc.  
This work of God, is worthily commended by the Lord himself, to be good and commodious; for so it is indeed, a very gracious work, a fruit of his mercy, which endureth for ever: as was alldged before, from the 5. verse of the 136. Ps: It is also a very mighty work, in that the waters are thus against kind, tumbled together as it were on a heap, and laid up in the storehouse of the Lord. Ps: 33.7. And all this for our benefit. The turning of a little part of the red Sea, into dry land for a while, is justly recorded to be a great work of God, and a testimony of his favour, toward his people, the children of Israel: but it was not so great, nor so general, nor so durable a work, as this of the first creation was; for the constant benefit of the Church, and of all mankind, from the beginning to the end of the world. How can we therefore sufficiently praise God, for the earth, and our so commodious and kindly an habitation therein: the which (as it is in the 16. verse of the 115. Psalm) He hath given to the sons of men? Let us therefore, more & more, bless and praise the name of the Lord, who hath made the heaven, and the earth, the Sea, and all that is in them, from this time forth and for evermore. Amen. Consider also the greatness of this work, wrought in one day, by comparing it with the slow abating of the waters, after the drowning of the world: Gen: ch. 8. 1. 2. 3. 4. 5.  
And furher, touching the fruits of the earth, the which our good God hath created in so infinite variety, both herbs, plants, and all kind of trees, with their several fruits, for present use, at the very first beginning, and with their several seeds, for future propagation and increase: O how can we possibly magnify the goodness and bounty of the Lord, as we ought to do?  
Verily, this one and manifold work, is every way, very gracious and admirable. For as touching the creation of all herbs, plants, and trees, with their just stature and ripe fruits: and that at one instant, or at the most in the space of one days groweth (whereas naturally, it would as we have experience, have required the space of many years, although all the best helps and furtherances, which God hath set in nature, be granted for the cherishing of trees: and many days and weeks, for the cherishing up of the least herb to the natural perfection thereof) O how wonderful a piece of work is this also? And the rather, because as yet, no rain, nor so much as a mist had fallen upon the earth: neither was there any man to till it, as it is expressly noted. Genes: chapped: 2. verses 5.6. Neither was there any Sun, or Sunshine, to vegetate and warm them, etc.  
Nevertheless, in one day, and as it were at one instant, was the Garden of Eden, (tha● is, the most pleasant and excellent garden, wherein Adam was placed, so soon as he was created) from the very beginning adorned with all trees and herbs, pleasant for sight, and wholesome for meat: in the which also, was the tree of life, &c: as it followeth in the same chapped, verses 8.9.10. &c: with goodly freshwater springs, & rivers, etc. Ps: 104.10. and with the silver veins of the earth, job: 28.1.2. etc. All therefore doth wondrously preach the glory of God. Yea, let us but lay together, and consider a few of the least seeds of things, if ever we have marked them, with the interchangeable variety of them, in form, in colour, &c: but specially if we weigh in our minds, the qualities and virtues of them: and of the fruits of trees, &c: yea, but in one nation; yea but of one kind in one little country, yea but as they are now in the decayed withering estate of the world: who is able? and who hath the wisdom thoroughly to observe the wonder of God's creation in these things? And finally, (who duly considering the power and goodness of God, in this part of his creation) can otherwise choose, but he must needs acknowledge it to be an easy thing with the Lord, to turn the greatest dearth that can be, into the greatest plenty, &c: were it not, that our sins, (do as it were) strengthen God's justice, to the weakening of his mercy towards us, although in itself, there is no weakness. Read Psal: 107.33.34.35. Mal: chapped: 3.10.  
Wherefore, setting it down with ourselves, to endeavour more and more, to ponder the goodness of God, in this third fruitful days work of the Lord: Let us proceed to the consideration of the fourth day, the which was that, which we call the Wedensday.  
Question. In what words doth the Prophet Moses commend the works thereof unto us?  
Answer. It followeth from the beginning of the 14. verse, to the end of the 19 In these words:  
14 Afterward God said: Let there be lights in the Firmament of the heaven, (to wit above the clouds) to separate the day from the night: and let them be for signs, both for the seasons, (to wit, of the year) and also for days, and years themselves.  
15 Yea let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so.  
16 Thus (as Moses saith) God made two great lights: the greater light to rule the day, and the lesser light to rule the night: and (he made also) the Stars.  
17 And God set them in the firmament of the heaven, to shine upon the earth.  
18 And to rule the Day and the Night, and to separate betwixt the Light and the Darkness: and God saw that it was good.  
19 So the evening and the morning were the fourth day.  

Explication and proole.  The fourth days work, is likewise a gracious and glorious work of God. For notwithstanding God had showed before; that he stood in need of no instruments to give light, and to make the distinction, betwixt the day and the night: for he had done this already, before there was any Sun or Moon, or any one Star: yet for the beautifying of his work, and for a further help and comfort to man, for such singular good uses, as Moses rehearseth, both natural and civil: to wit, that they might be, as it were a general clock or dial of time, to determine the years and passages thereof, and every season of the year; Summer and Winter, seed time and harvest, yea and the days and nights of the year, either shorter or longer, as the Sun should come nearer, or go further from the Equinoctial point, &c: and for the historical memorial of things, in respect both of civil policy, and also of Religion: therefore it pleased the Lord to create thi● his excellent creature of the Sun. The like use is of the Moon for the nights of the months. The Stars also, are both for singular ornament, and for light in the night, and for assistance to that government which God hath honoured the Sun and the Moon withal. Read job: chap: 9 verse 9 God maketh (the Stars) Arcturus, Orion, and Pleyades, and those also of the Climate of the South.  
And chapped: 38. verses 31.32.33. Canst thou restrain the pleasures of the Pleyades? that is, the pleasant spring which cometh with them. Or canst thou loosen the bands of Orion? a star which useth to come with cold and tempest.  
Canst thou bring forth Mazzaroth in their time? that is, the stars of the South. Canst thou guide Ar●turus with his sons? that is, the Northern stars. Knowest thou the course of the heavens & c? And Amos chapped: 5. verse 8. God maketh Ple●ades and Orion: that is, he o●dereth them, according as at the first he made them, and appointed them their courses. And Psalm 147.4. God alone counteth the number of the stars, and calleth them all by their names. They are unto us innumerable. Genes: 15. ●. God hath placed them all in their seats, and he continueth them as his servants therein, according to the most holy and Divine pleasure of his own will. Psalm: 119. verses. 89.90.91.  
The Sun and the Moon are justly called the greater lights, because they are so unto us, both to sight, and also to use. And therefore let Astronomers curiously dispute of the greatness of any star above these: we will rest in this holy Philosophy, which Moses teacheth us, as most fit both to express unto us the great goodness and mercy of God, and also to stir us up, to be thankful unto him for the same.  
Thus then, this fourth days work is very glorious, and therefore justly is the Lord to be glorified and praised of us therein: according to the profession and practice of the Church of God. Psalm 8.3.4. and Psalm: 19.1.2. 3.4.5.6.  
LEt us now proceed to the works of the fift day, as the Lord created them.  
Question Which are they?  
Answer. The Prophet Moses showeth which they were, from the beginning of the 20. verse, to the end of the 23. as it followeth in our Text thus:  
20 Afterward God said, Let the waters bring forth in abundance, every creeping thing, that hath life (or as we may read, every living creature that creepeth) and let the fowls fly above the earth, toward the face of the firmament of heaven. To wit, that part of the firmament of heaven, which is under the clouds next to us.  
21 Thus (saith Moses,) God created the great Whales, & all living creatures that creep, 
Heb: Fowls that have wings.  the which the waters brought forth in abundance according to their kinds, and all feathered fowls according to their kinds: and God saw that it was good.  
22 And God blessed them, saying. Bring forth fruit and multiply, and fill yea the waters in the Seas, and let the fowls multiply in the earth.  
23 So the evening and the morning were the fift day.  

Explication & proof.  This fift day, was that which according to the custom among us, is called Thursday. In it (as the Prophet Moses, by the Spirit of God, reporteth) were two very mighty and gracious works of God's Creation perfected.  
The first was the creation of the Fishes of the Sea, in their great and unknown variety, from the huge Whale to the little minnome: that is, from the greatest to the least of them, in their several kinds.  
Of the which it is thus written, to the celebration of the gift of God in this respect: Psalm: 104.24.25.26. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches, (or as the Hebrew word Quinianécha signifieth, of that which is thy possession.) So is the Sea great and wine: for therein are things creeping innumerable, both small beasts and great. There go the Ships, yea the Leviathan (that is, the great Whale-fishe or Balaena, so called in the Hebrew language,) whom thou hast made to play therein. All these wait upon thee.  
Of the stately description of the Whale-fishe, read (to the glorifying of the name of God,) how God himself hath set it down in the 40. chapter of the book of job, from the 20. verse: and in the 41. chapter from the beginning, to the end of the same.  
And as the salt water of the Sea, is replenished with an unknown variety, (as was said) the which, the strangeness of some fishes now and then taken, doth by experience confirm: so is the fresh water also, in every several river, aswell as in Lakes and Ponds, &c: with such divers sorts, according to the diversities of Nations and Countries, that no one country fishermen can know them all.  
These are called creeping things, by a general name: as differing from such creatures, as have feet to move themselves withal.  
This first part of God's creation, on this fift day, being well considered of us: ought to provoke us, to bless and praise our most gracious God, so often as we are partakers of these kinds of his creatures: which the Sea, and all other waters, do very plentifully yield us, for a great part of our food and nourishment.  
And likewise it ought to stir us up to praise the Lord, for that he did not only at the first, make them in their full perfection, according to their kinds, to declare his Almighty power: but also for that he doth continue & multiply them, by their natural propagation and increase, to this day, according to the bountifulness of his goodness and mercy.  
The second part of God's mighty and gracious Creation on this fift day, were the Fowls of the air, in the like manifold, and exceeding great variety of their kinds, above all that any man can know, or hear of, from every part of the world: whether we look to the wild fowls, or to those that be of the more tame kind. For these therefore, are we likewise, and all mankind, to be abundantly thankful to the Lord our God, as for a great part of our sustenance, not only for necessity, but also for delight. And also for that sweet melody, that many of them make us, by their continual praising of the Lord in their kinds. Likewise when we behold the beauty of their goodly colours, besides their daintiness for food, etc. In which respects, (as we read in the 104. Psalm, verse 12.) the ●●eet singing Psalmist praiseth the Lord. And namely for this, that (according to this part of his creation) the fowls of the heaven, dwell by the clear running springs of the valleys, and sing among the branches of the trees: where also they make their nests and breed, etc.  
If any shall ask, of what matter the Fishes, and the Fowls were made? Touching the fowls of heaven, Moses himself telleth us expressly, that God form them of the earth, Genes: 2.19. The Lord God form of the earth every fowl of the heaven. The same may we justly hold, concerning the creation of the fishes of the Sea, & of all in other waters. Neither doth any thing hinder, why we may not conceive in our minds, that they were made of the watery slime, or mud of the earth: as being more watery and airy creatures than the rest.  
These two sorts of creatures, were made together, in one, and the same day; because they agree something in more near proportion of nature, the one, living altogether in the water, the other, in a great part upon the water: and all of them delighting greatly to be by the water. And beside, the air and the water, are in themselves of a very near affinity or kindred, as we may say.  
Finally, so far as it might best be so ordered, God in his Wisdom making the most heavenly creatures first: to wit, the Regions of the heavens themselves, and their hosts, the Sun, the Moon, and the Stars he proceedeth to the making of the airy and watery creatures that have life, before he make h the living creatures of the earth.  
LEt this for the present suffice, concerning the fift days work. And let us come to the good and gracious works of God in the sixth day: which answereth to that which we usually term by the name of Friday. The works of this sixth day, the last of the creation, were of two sorts. The former were all earthly living creatures, except mankind. The latter, and the same also the very last of the creation, were mankind themselves.  
Question. First therefore, how doth the Prophet Moses report the creation of the former sort of the living creatures: which are in some special respect, the most natural, and as it were the domestical, and household creatures of the earth?  
Answer. This part of God's creation, is contained in the 24. and 25. verses, where Moses writeth th●●:  
24 Moreover God said: Let the earth bring forth the living thing according to the kind thereof, cattle, and creeping things. And beasts of the earth, according to their kinds: and it was so.  
25 For God made the beast of the earth according to his kind, and the cattles adding to his kind, and every creeping thing of the earth, according to his kind: and God saw that it was good.  

Explication and proof.  In this first part of the last days creation, there are three sorts of Gods works rehearsed unto us. The first is of those living creatures, which are called cattle (in the Hebrew language Behemah) a word which is applied, to note those kinds of brute beasts, which are commonly the more tractable, and tame among other.  
Of the which it is said in the 4. Commandment: Thou and thy cattle shall rest. And in the holy Proverb, A righteous man regardeth the life of his beast. chapped: 12.10. The which word in a little differing form, is by a certain excellency of speech, used to signify the Elephant, or some other creature, of special bigness, and stature, among earthly creatures: such as the Whale is among the watery ones, as we read job: chapped: 40. verse 10. behold now Bebemoth (saith the Lord to job) whom I made with thee, which eateth grass as an Ox. Behold now his strength is in his loins, etc. Where, followeth likewise a stately description of him: as afterwards another of the Whale-fishe, etc. But not only the greater were created as on this day, but the lesser also, yea, even the least of all: from the Elephant to the Ant, as a man may say.  
The second sort of the living creatures, created in this first part of the creation of the sixth day, were all creeping things: that is, such as upon the land do move without the natural help of feet, gliding as it were upon the ground, with their bodies lying along upon the same. Of the which, are those that are called more properly, by the name of Serpents in the Latin tongue, by reason of their creeping: and also all kinds of other such like worms.  
Concerning the least, and vilest, and even the most hurtful among them, (as they be now) it is specially to be observed, that they were all good by creation: according to that honourable testimony, which the Lord our God giveth of them.  
Nevertheless, such things as come of putrefaction, as maggates, etc. though they be the creatures of God, yet they come into the world through sin, as punishments thereof: and are not of natural and kindly creation. They are created for punishment, as a fruit of man's sin, and corruption: and not for comfort or relief, as any fruit of God's mercy, as all things were, before the fall.  
The third sort of living creatures, such as live upon the earth, and are the last sort of the first part of the creation of the sixth day: they were those that are called the beasts of the earth, according to their kinds.  
Whereby is meant all kind of Beasts, which are more wild and savage than the other be. Such as are Lions, Bears, Wolves, &c: the ravenous hurtfulness whereof (specially against mankind whom God made their ruler) it came in with man's own sin against God; whereby he hath been most hurtful to himself, as we shall have further occasion to observe afterward.  
For by creation they were all good, and easily subject to the government of man, according to the appointment of God himself: as it followeth, concerning the second part of the creation of this sixth days work, the Historical report whereof, we are now to consider of.  
Question. WHich are the words of the Prophet: Moses, wherein he reporteth the same?  
They are these which follow, as they are written in the first Chapter of Genesis, Answer. from the 26. verse, to the end of the Chapter.  
26 Furthermore (saith Moses) God said, Let us make man in our image, according to our likeness, and let them rule over the fish of the Sea, and over the foul of the heaven, and over the beasts, and over all the earth, and over every creeping thing, that creepeth upon the earth.  
27 Thus God created the man in his image, even in the image of God created he him: male and female created he them.  
28 Moreover God blessed them, and God said to them, Bring forth fruit, and multiply, fill the earth, and subdue it: and rule over the fish of the Sea, and over the soul of the heaven, and over every beast that moveth upon the earth.  
29 God said also, behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree wherein there is the fruit of a tree bearing seed: they shall be to you for food.  
3● Likewise to every beast of the earth, and to every fowl of the heaven, and to every thing that moveth upon the earth, in the which is a living soul, I have given every green herb for food: and it was so.  
31 Then God lo●ked upon every thing that he had made, and lo all was very good. And the evening and the morning were the sixth day.  
In this latter part, of this last days work of the creation: there are sundry things, worthy our special observation, as was somewhat at large declared in the opening of it. The same things are now to be called again to our remembrance.  
Question. Which are they?  
Answer. First the holy Prophet showeth the manner of the Lords proceeding to this last part of his work, in the creation of mankind: to be much differing from the course which he took in the creating of all other his works before.  
Secondly, he describeth the excellency of the work itself.  
thirdly, the excellent estate and dignity, whereunto the Lord advanced the same his excellent work.  
fourthly, the reason is, as it were insinuated, why the Lord made mankind, after that he had made all the rest of his creatures.  
Finally, we have a general commendation of all the works of God's creation: not only from Moses, but even from the most holy Testimony also, and divine approbation of Almighty God himself.  
These are things worthy our special observation indeed: according as they are contained in our Text. Let us therefore, as briefly as we can renew the consideration of them again.  
Question. ANd first, concerning the first point: What was the differing manner of Gods proceeding to the creation of mankind, otherwise than he created the rest?  
Answer. God doth not herein forthwith say, Let the earth bring forth mankind, as he had said before, L●ther be a light, and so forth in the rest: but he doth as it were take advise and counsel with himself, before the action, saying: Let us make man.. And so forth, as ●t followeth in our Text.  
Question. Seeing God is but one only God: why doth he speak thus?  
Let us make man..  
Answer. GOD being one only in Nature, is nevertheless three distinct Persons, the FATHER the SON, and the HOLY GHOST, (as was seen at large before who consent all in one, in the works of creation, and in all things else, as we have likewise seen rehearsed.  
Question. But why should God, who knoweth all his works, and his whole counsel and purpose most perfectly from all eternity: seem to enter into any consultation at all about any of his works?  
Answer. The words of consultation, are figuratively applied to God, in way of a similitude or comparison only, taken from the use of men: who when they go about any special work, do first of all, enter into earnest deliberation about the same.  

Explication and proof.  It is true, and we have the like kind of consultation: though to a contrary purpose, of a great confusion and destruction. As Genes: chapped: 11.6.7. Behold (saith the Lord) the people is one, etc. Come let us go down and there confound their language, etc. And chap: 18.20 21. I will go down and see whether they have done altogether according to that cry which is come unto me: and if not that I may know. etc.  
By thi● kind of speech therefore, the Lord doth most plainly and familiarly give to understand (as was observed in the second place) that he would have the making of mankind, to be accounted a special work of his creation. Question.  
But why should this be so accounted: insomuch as Man was made of the earth, as well as other earthly creatures were?  
It is so much the rather to be accounted an excellent work of God: because he made man so excellent a creature, of so base and vile a matter.  
Here therefore, for the clearing of this point; Let us more particularly call to mind, after what sort God created mankind. How doth the Prophet Moses report that unto us? Question.  
Answer. God made the body of man of the dust of the earth, moulding it (as it were moist loam, or clay) into that outward form and shape which we all bear: God turning (or as we may say, transubstantiating) it into flesh, blood and bone. Whereupon, the first man from the Hebrew word (Adamah, which signifieth a red kind of earth) is called Adam. And after the body was thus framed and made, God breathed into it the breath of life: and so made man, of senseless and dead flesh, a living and reasonable soul.  
He made woman of the rib of man, and endued her also with a like living and reasonable soul like unto him; yea as it were another (as near as might be) the very same, a helper every way most meet and commodious for him. Whom, Adam called first Isha, of the Hebrew word (Is●) which signifieth man: like as we in our language, by a likeness of sound, may seem to call her woman, as it were of man, or with man, because she was taken out of man, and is one man with him. And afterward Adam called her (Hevah) comforting himself in hope, that notwithstanding his great and grievous sin, God would of his free grace and mercy, let her live to be a mother of the living; answerable to the meaning of the same Hebrew word.  

Explication and proof.  So indeed Moses reporteth the true History of the creation of man, Gen: chapter 2. verse 7. And of woman in the same chapter, verses 18, 21, 22, 23. where he setteth down, how the Lord took a rib●● from Adam, of the which he made woman: namely, after that he had ca●sed an heavy sleep to fall upon him, and likewise after that he had closed up the flesh in stead of the bone, which GOD took from him. Adam therefore, acknowledgeth her to be bone of his bone, and flesh of his flesh: and thereupon (as was answered) giveth her the first name Isha, of Ish, as we say woman of man; because as was said even now, she was taken out of man. And for the second name, read Chapter 3.20:  
And thus, (as the Apostle Paul saith, from the faithful testimony of Moses) Adam was first form, and then Eue. 1. Tim: 2.13. Either part of which work of God, must needs be wonderful to all but profane Infidels. As first, to see a lump of earth changed from the natural substance, to be flesh, yea and blood and bone; framed together by joints, knit by sinews, overspread with veins and strings as with network, to carry the vital blood to every part of the body: to feel such a fire kindled in the stomach, the liver and lights, and kidneys, to have their several offices assigned them; the heart to be made the seat of life and affection, the brain of understanding and memory, the eye to have such an excellent faculty to see, the ear to hear, etc.  
Who of any capacity, and of the least good disposition, can consider these things; but he must needs wonder at them, as being more than a world of the wisdom, and power, and goodness of the Lord, in the making of this his little admirable world, from a rude piece of earth: and afterward, to do as much again with a little bone? This verily doth infinitely surpass all man's power and skill.  
Our neglect of glorifying God for this his wonderful wisdom & goodness in our exquisite creation, is the just cause why God sendeth so great distemper & so manifold diseases and disquietments in soul and body, in eyes, ears, hands, feet, heart and all: as he doth oftentimes. Yea, it is the cause of the decay of all at the last, touching this life: Eccles: ch. 12.1.2.3. etc.  
Question. But why did the Lord proceed in this order to make man first, and afterwards to make the woman?  
That he might thereby show it to be his pleasure, Answer. that man should have authority abou● the woman: and yet so, as every man's wife should be as a companion and not as a servant or drudge to her husband.  
So indeed it is evident, in that place of Tim: Read also to this purpose, that which the same Apostle writeth, 
Explication and proof.  1. Cor: 11.7.8.9. where the authority of man over the woman, is notably qualified in the 11. & 12. verses of the same chapter Read also chap: 14.34.35. And here we come now to a few such other points, belonging to this history of the creation of mankind: hoping that we shall not herein be curious, or over inquisitive: seeing that the knowledge thereof, serveth greatly to the glorifying of God in this behalf. I do therefore ask further, Question. Why did God make the body of man, of so base a matter as is the dust of the earth?  
Answer. Hereby God would teach both the first man and woman, and us, and all their posterity: to humble ourselves, under the mighty and glorious hand of our Creator.  

Explication and proof.  This is evident, from that which followeth by and by after the fall. For the Lord looking hereunto, telleth Adam that he was dust: and that he should return to dust again. Gen: 3.19. Read also Ps: 9●. 3. Isai: 45.9 & jer. 18.6. For unto this ground of our creation out of the earth, hath the Lord a respect, in the similitude of the Potter, in those places. Many say, that the Peacock garnished with goodly feathers, and therewith advancing himself; yet so soon as he looketh upon his black feet, letteth down all his bravery again. Howsover it is with the Peacock, it ought certainly to humble man, even in his greatest excellency, when he duly considereth that his original is from the earth: and that now by reason of his sin, he must to the earth again. And in this respect, the excellent virtue or humility seemeth (from the latin word hum●●, which sign●● the ground or earth) to have borrowed the name whereby it is named among us. Question. But that we may proceed; Why was the woman made of the rib of man?  
Answer. To the end, that both they, and we, and all their posterity, knowing ourselves to be in a most near conjunction of one and the same nature: might from time to time, live together, in a most sweet and amiable fellowship and society, every one with his companion and neighbour.  

Explication & proof.  This is that which the Apostle Paul doth plainly teach us, Act: chap: 17. 26. 27. And further also, that which he maketh a ground of the general duty of all mankind, even truly to acknowledge and worship the Lord our God together, according as he hath made us of one blood, etc. But specially this consideration bindeth man and wife, to a singular kind of amity and friendship between themselves, above any other: according to that we read, Ephe: ●. 22.23.24, 25. etc. Also, according as Moses writeth, that God built woman out of man: taking the rib of man, as being a most fit r●fter to build withal; and so made them both one house, and a perfect building, as it were.  
Question. B t was it not painful to Adam, to have his r●bbe taken from him?  
Answer. No, for (as was said before) God caused a very heavy sleep to fall upon him, while he took it out of him.  
So indeed Moses certifieth us, in the 21. verse of the 2. chap: of Genesis. But why was this? Question  
Answer. Adam had yet no sin: and therefore the Lord would lay no pain or grief upon him. For that is indeed a part of the stipend and wages of sin.  

Explication & proof.  It is true For not only death is the wages of sin, (specially eternal death, which is as the last pa; Rom: ●. 23. but also all whatsoever is a forerunner and causer of the natural death. And therefore this is reckoned to the man, a part of that curse which he brought into the world by his sin, that he should eat his bread in the sweat of his face: and to the woman, that she should travel and bring forth children in sorrow and pain.  
You answered a while since, that God in making man, created the body first, without all life or sense, and after that, inspired a living soul into it: but that as touching all other living creatures, he made them living from the first instant of their creation.  
Can you yield any reason, why the Lord should do thus? Question.  
There is no doubt but God would hereby declare, Answer. that the nature of the souls of mankind, are greatly differing from the nature of their bodies: yea and also, even from the nature in ●ife of all other earthly creatures.  
Question. How is that?  
Answer. The soul of mankind, is a spiritual and immortal substance, not having the original from the earth as the body had: but more immediately from the author of life, even from the Lord God himself, whose glorious Image it beareth.  
This is very evident from the Text itself, and it agreeth as well to woman, a● to man: for the one, as well as the other, is said to be created in the Image of God. And herein especially, consisteth the excellency of this special work of God's creation, according to that which was said in the Answer: and for the same cause to be a thing worthy of our special observation.  
LEt us therefore in the third place, consider as diligently as we can, concerning this p●●●.  
Question. What was thi● Image or likeness of God, in the which man and woman were created: W●● 〈◊〉 respect of their outward comeliness, or bodily shape?  
Answer. Nothing less for as we have already learned, God is an infinite and incomprehensible Spirit, and hath no bodily shape at all.  
Question. Wherein doth it consist then?  
Answer. It standeth in the spiritual nature and immortality of the soul, in the soundness of the wisdom, and understanding of the mind, in the p●●●●e of the will and affection of the heart: and in true right u nes and holiness of life conformable to the mind and will, and after the example of God himself, in the imitation of his divine virtues.  
Yea, it standeth in that honourable estate, wherein God created and set the whole human nature: even so far above all other earthly creatures, that they are but a little inferior to the holy Angels.  

Explication and proof.  Read for the proof of this, Psal: 8.5. Hebr. ●. 9. And Ephes: 4.24. And coloss: 3.10. For God reneweth us being corrupted, to that integrity wherein he had at the first created us.  
Wherefore concerning the Image of God, which man beareth, let it be observed: that a God is a Spirit, so is the soul, though finite. As God is immortal, so is the soul: but not as having the fountain of life in itself, as God hath. The soul is wise, etc. but not infinite in wisdom, etc. a, God is. This l keen therefore, though it be a true likeness to God in many things, as touching the nature or kind of them; yet it admitteth an infinite dissimilitude in the degree and measure of all things.  
And touching t●● soul, let it be further noted, that it is of so excellent a creation, that it (subsisting in itself, by the gift of God) so giveth life, moving an● sense to the body, that though the body die, yet cannot the soul die: but in itself (howsoever by the natural death separated from the body) yet ●●●th, understandeth, and retaineth affection, either of joy and desire in the godly, or of grief and fear in the wicked, though the body: even until the reuniting of soul and body again, thenceforth so to continue for ever and ever; although we cannot now conceive the manner how. So wonderful is the creation of God in this his creature.  
Now verily (touching this first creation of mankind) if God had made us only a little superior in dignity to the other creatures of the earth, we cou d not but have acknowledged it for a great mercy: but in that he hath made us by creation, only a little inferior to the heavenly Angels: the bounty of his goodness, is even herein infinitely above all that we can conceive.  
Here therefore, without any further discourse, we may see (according to the third thing worthy to be observed in the creation of mankind) that God did advance them to a very high and excellent estate of honour and dignity. And it is particularly evident in this, that the Lord placed them in the most fruitful and pleasant place of the whole earth, as it were in a most fine and delicate orchard and Garden: and gave them also therewithal, the sovereignty over all the fowls of the heaven, over the fishes of the Sea, and over the beasts of the Earth; as we read, how God from the beginning both purposed and also performed to authorize them thereunto, not only in the Text of the 1. chap: of Genesis, already rehearsed: but also in the 2. cha: verse 8. etc. A portion of the which authority, he hath continued to mankind for Christ's sake, even after the fall: and revived it again after Noah's flood; as we read, Gen: 8.20. etc. and chap: 9.1.2. etc. And as we have experience even to this day.  
Yet note, that all that is said of the excellency of man's creation, is to be referred only to the glorifying of God: and in no wise to puff up man in any proud conceit of himself. For alas, he did through his pride, lose all his dignity by and by.  
To conclude this third observation, concerning the excellent estate & dignity whereunto God advanced mankind: Question. Why did he at the first, create only one man out of the earth, and one woman out of his side?  
Answer He did it to the end he might institute and give a lively example, of that matrimonial estate, whereby only, the Lord required a holy propagation of mankind, in a more honourable manner, than any other creatures are multiplied and increased.  
So indeed it is declared to ●ro● been the mind of God, by the Prophet Malachi, chap: 2.15. and by our Saviour Christ, Matth: 19.4.5.6.  
NOw let us come to the fourth observation, touching the creation of the first man and woman, in that they were created the last of the creatures of God: Question. What may be the reason of that?  
Answer. Herein, God doth really utter and declare, his most bountiful favour and good will toward mankind: in that he would not create them, until he had made all other his creatures, and so had prepared as it were a princely palace, most stately and delightfully furnished for them.  

Explication and proof.  It is ve●●e true. For in so much as we account it a testimony of singular love among ourselves: when a natural father shall build his son a house, and furnish it with all things before hand, for his use and comfort, against the time that he is to keep house. Infinitely much more great was the bounty of God, toward mankind, in the first creation.  
This (as was answered) is as it were insinuated; yea more than insinuated: in that God telleth Adam, that he had provided him all meet food before he had made him. Yea, and for all other creatures also: so that Adam might well be without care, either for himself, or for them. Gen: 1.29.30. as was rehearsed before. And specially, the love of God appeared, in that he had appointed one tree above all the rest, to be a Sacrament and assurance of everlasting life, and happiness to mankind, if they would continue in faithful obedience unto him. Gen: chap. 2.9.  
THe last observation only, is now behind: the which concerneth not only the commendation of God's work in the making of mankind: but also a general commendation, (and as it were a ratification) of all the works of God; from the greatest to the least, and from the last, to the first of them. To wit, that all were in their kinds created very good, every one in themselves of sound constitution, and most apt to their several ends and uses appointed of God; and all of them in a perfect sympathy and consent, for the uniform conservation of the whole world.  
Why is this general commendation, or ratification, thus set down: yea, why is it so often and so particularly set down, even six times before: that God saw that every part of his creation was good?  
This is set down to divers very notable ends and purposes.  
Question. Which are they?  
Answer. First, that the divine nature of GOD himself, might be discerned, even by the nature and quality of his works: to wit, that it is infinitely and most perfectly good; in that no evil thing, but all only goodness, proceedeth from the same.  
Secondly, that mankind might from the beginning, be advertised, how infinitely they were bound unto God, not only for their own creation in a special degree of goodness and honour: but also, for that all other creatures were not only created good in their own nature, but likewise very good, commodious, and comfortable for man's use; and the same also in so great variety, as nothing might be desired or wished more.  
Thirdly, that it might for ever be known to all posterity, that man may justly thank himself (as we use to speak) for all want of goodness, and for every evil excess: and for whatsoever troublesome distemper, or disorder, which it come into the world, or upon himself. That is to say, he is to thank himself only for every evil of punishment; even because he himself, of all the creatures of this world, had first made himself most evil and wicked, through the most contagious evil of his transgression and sin.  
Finally, the commendation of the goodness of the works of Gods most mighty and gracious creation, being often repeated (that is six times more particularly, and ●ast of all generally) it ought to be unto us, as a strong threefold cord, yea even of triple twine, to hold us from all thinking or speaking any evil of the least of them, and from all murmuring against God, what want, discommodity or annoyance soever we either see or feel, or may at any time expect and fear. And on the contrary, to take and fasten the whole blame thereof upon ourselves alone.  

Explication and proof.  These indeed are notable good ends and purposes, why the commendation of the works of God, should be so often repeated, and the rather ever since the fall of mankind: by means whereof, all men grew to be over light and forgetful, yea very malignant esteemers both of the Lord God himself, and also of all his blessed works.  
But now, that we may induce ourselves to be of better minds; let us consider first, of that which our Saviour Christ testifieth in the Gospel, as we have seen before, that God only is good. And of that we read in the Ep: of james chap: 1. verse 13. Let no man say when he is tempted (that is, when he is moved and provoked to any wickedness) I am tempted of of God: for God cannot be tempted with evil, neither doth he tempt any man. But contrariwise, as it followeth, verse 17. Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadowing by turning. And Psal: ●2. 1. The loving kindness of God endureth daily.  
Secondly, i● must needs be confessed, that although God had created and set mankind down a great deal lower: and though, he (having given them reason to shift for themselves) had thought good to exercise them with the fear of many dangers, as our condition is now; yet had he dealt very graciously. But seeing God vouchsafed mankind not only a chief dignity above other creatures, but also made them very commodious, and willingly serviceable unto them: o how greatly doth this amplify the largeness of his goodness and mercy! So that justly may we wonder at his goodness, according to that we read, Psalm: 8. and Psalm: 104. How manifold are thy works! etc. According also to that we read, Psalm: 31.19. and Zach: 9.17. O how great is thy goodness!  
Thirdly, for the clearing of God from all evil, or cause of evil in any of his creatures, specially to the hurt and annoyance of mankind; let us consider the gracious warning, which the Lord himself gave to Adam, even from the very beginning; to the end he might prevent the danger of all evil: Gen: 2.17. It is manifest therefore, that man not observing duly that gracious warning which God gave him; pulled all evil upon himself, and all his posterity, by his transgression: and had them not imposed upon him by creation. For as touching sickness, death, and Hell, etc. they come in all by man's sin, and are not (to speak properly and originally) creatures of Gods making. They are rather the decay, defacing, and destruction of his creation, so far as the creature itself could weaken, deface, and destroy the work of God.  
Hell indeed, the place now appointed for the torment of the wicked, may be said truly to have been created of God, when he created and distinguished all places: but it was not by creation Hell, that is a place of present torment. The devils sin, and man's sin, caused that name and use unto it. And concerning sickness, and death, and the rest: that they came in all by sin, read Rom: ●. 12. and chap: 6.23. Let us consider it also from that we read, Hos. 2.21.22. and job: 5.23. So then, this is to be held always for a firm principle: God made man righteous, but they have sought to themselves many inventions. Eccles. chap: 7.31. All evil is come upon man, from man himself. Let no man therefore, be so wickedly bold, as to frame any the least cavil against any of the works of God's creation. Nay on the contrary, let us (for a most just and well beseeming conclusion) take the whole blame of all evil to ourselves: and groan under the burden of our sins, as the true and proper cause thereof, according to the last branch of the answer.  
And thus, through the goodness of God, we have renewed the remembrance of the holy doctrine, concerning the works of Gods most wise, mighty, and gracious creation. The excellent perfection whereof, God hath most solemnly confirmed, by his sanctifying of the seventh day: wherein he ceased from any further work of creation, to the end that mankind might worship God their Creator, in the celebration of the same his divine wisdom, power and goodness, which are most perfectly manifested thereby.  
The which holy doctrine (according to the most faithful and true history thereof every Christian must believe: or else, he cannot rightly believe in God the Father almighty, maker of heaven and earth, as the Articles of our belief teach us to do.  
And now touching the manifestation of the wisdom, and power, and goodness of God in them; it is evident to the faith of every true believer: while, according to the instruction of the holy Scriptures, he pondreth in his mind, both the manner, and also the order, which God took, in performing the works of his Creation.  
And first, concerning the manner: if we consider, how the Lord (beginning in darkness, deformity, and confusion, as touching the great world: and in baseness, and deadness, when he created man the little world) doth nevertheless, perfectly and at an instant cause light to shine out of darkness, and in a short space of time turneth deformity to beauty, vacancy and voidenes to all sufficient furniture and plenty, deadness to life, discomfort to comfort, and baseness to glory (to that according to this beginning of the works of God, the common proverb might well take beginning, in that we commonly say: A hardor uncomfortable beginning, maketh a good ending) thus I say, the manner of the creation manifesteth the wisdom, power, and goodness of God.  
The like will be evident, if we shall well observe the order which God taketh in the disposing of his works. For he createth his spiritual and invisible creatures in heaven, before the visible and bodily upon the earth: the simple elements, before compounded bodies: the fiery region, before the airy: he cleareth the lower region of the air, before he emptieth and cleareth the earth from the waters thereof: he maketh grass for cattle, before he maketh cattle themselves: the fowls of the air and fishes of the Sea, before the beasts of the earth: finally all other creatures before he made mankind, insomuch as it pleased God to make all things for the comfort of man, that so by him, they might be to the glory of his own most holy name.  
And yet again, he doth so break that which we would think should have been the best order, that he doth in most excellent wisdom, take all glory from the creatures themselves: and maketh it so much the more clear, and plain, (as it is meet) that all the praise both of wisdom and power, and goodness, doth belong only to him. For therefore it is, that God made light, before he made the Sun. Caused trees to bring forth ripe fruit, before any shower or dew had fallen upon the earth And also made all earthly creatures, and governed them in perfect order, before he appointed man, to be the ruler and orderer of them.  
Who therefore among all men; yea how could all mankind (though they were as dutifully affected to God as might be) how I say, could they for all that, sufficiently praise his most glorious name, for his so great, wise, mighty, gracious and glorious works? Yea if it were but for our own creation alone, for our outward senses, and the excellent gift of speech, etc. and for our inward understanding and memory, etc. Let every one of us therefore, conclude with the holy Prophet. Thou (o Lord) possessest my reins (that is, I am by good right altogether and entirely thine) thou didst cover me in my mother's womb. I will praise thee, for I am drawn into admiration (by considering) thy reverend works: yea I will praise thy wonderful works, as much as my soul can attain unto. My bones (or strength) it is not hidden from thee, from the time that I was made in a secret place, and skilfully fashioned as in the lower parts of the earth. Thine eyes did see me when I was without form: for in thy book were all things written even from the time that they were first fashioned, yea while as yet there was none of them at all. O how dear therefore (or precious) are thy thoughts to me o mighty God o how great are the Sums of them! I would count them, but they are more than the sand: I will awake, (that is, I will stand diligently upon my watch) that I may still abide with thee. Psal: 139.13.14.15.16.17.18. Trem: & junio Interp.  
But of the duties, whereby we stand bound unto God, for his mercy toward us in our creation; more afterward.  
Hitherto, our purpose hath been, to gather together, and interpret the holy doctrine of Creation: according to the historical narration and report of it, from the holy Scriptures of God, the only faithful and incorrupt witnesses thereof. The which also (as you know) hath been set down to your hand, in a few verses: to the end it might happily be thereby, made so much the more familiar, and if it might be also, the more easy to be remembered of you. It shall not be amiss therefore, as I think, here to make rehearsal of them.  
Question. Which are those verses?  
Answer. They are these which follow.  


Gen. ch. 1.  The world six days in making was,  
As Moses truly saith:  
God would not only show his power,  

Verses.  But likewise help our faith.   

1. In first of six, both heaven and earth,  
A Substance they received:  
2. Though formless and unfurnished,  
Th'earth with waters covered.   

And darkness was upon the deep,  
As high as heaven did reach:  
The holy Ghost these depths uphold;  
3. The Father by his speech:   

Not sound of voice, but mighty power;  
With wisdom, even his Son:  
Commanded light, so light broke forth,  
And whole 
* Either because the world began at the equinoctial: or to speak according to the use of the jews who always accounted twelve hours for the day, according to that of our Saviour Christ: john. ch. 11.9. Are there not twelve hours in the day.  twelve hours shone.   

4. Yet darkness was not quite cut off,  
But sundered from the light:  
It took his turn, the light gave place,  
So gan the second night.   

Thus, first days mighty work we see,  
How day itself was made:  
5. Yea day and night of better part,  
First day so called of God.   


I●a●: 45.7.  And though the darkness was not ill,  
A thing which God had made:  
Yet light by name God called good,  
More joyous far than shade.   

6. God said again, let spreading out,  
The waters go between:  
And part low deep from lofty clouds,  
Whence fall down shall the rain.   

7. And every upper region,  
So high as may be seen:  
With sundry lofts, which God prepared,  
For all the Hosts of heaven.   

8. This space so high, so wide spread forth,  
And chambered in such sort,  
God called heaven: so second day,  
To end was fully brought.   

9 In third day cleared was the earth,  
And clean from waters rid:  
Both islands small, and countries great;  
which acepes before had hid.   

10. For waters huge at God's command,  
Did gather to their place:  
So ●u●es and dales with champion fields,  
Gave earth a goodly face.   


Gen: 2.10, etc. and 104 10.11.12.  All springs and channels were likewise,  
11. Disposed on third day:  
12. Yea trees & herbs, all good with fruits,  
13. God made without delay.   

14. The fourth was spent in making lights,  
Though light was made before:  
It pleased God that Sun and Moon,  
With Stars of endless score,   

15. Should order day & night thence forth,  
16. Yea months and years define:  
17. And to all works wrought under heaven,  
18. Fit seasons to assign,  
19  
20. The fift days work was water work,  
21. In it the seas were stored;  
22. With fishes great, with fishes small,  
23. All sorts made very good.   

Fift day likewise, was airy work,  
For fowls therein were made:  
All sorts were made in sky to fly,  
As fish in Seas to wade.   

24. When sixth day came, the Lord did make,  
All creatures, earth to fill:  
25 Beasts wild and tame, with creeping things,  
All good of God's good will.   

26. But man was last of all the rest,  
Though chief by God's intent:  
As God himself doth plainly show,  
That so at first be meant.   

For making man by chief advise,  
Most like unto himself:  
He gave him rule of all below,  
With flore of heavenly wealth.   

H'inricht his soul with gifts divine,  
In knowledge and in will:  
Not man alone but man's fit help,  
Made fit by heavenly skill.   

This is in brief, whole six days work,  
All wondrous works of God:  
Think on them well, yield him all praise,  
He made all perfect good.   
God our Lord, even for jesus Christ's sake, give us all grace so to do. For there is exceeding great cause thereof in respect of God himself, who is most worthy all honour and glory. And it is also very good and comfortable even to our ●wne souls, that we should so do: as we are hereafter in the collection of the duties further to observe.  
But before we come to the duties, we are to consider the promise, and then also the comforts, which belong to that faith or belief, which we have concerning the almighty creation of God our heavenly Father, and the several works thereof.  
First therefore, what say you of the promise?  
Question. I●●●e e any promise at all, concerning the creation, & the several works thereon: whereunto our faith should look for the stay and comfort of it?  
Concerning the creation, considered in itself from the beginning of it, 
The Promise  it cannot be said that there was any promise made of it. For there was no creature to whom the performance of it should be promised. And therefore it must needs rest altogether in the hidden secret of Gods own most fatherly and divine purpose and counsel.  
Answer. But so soon as God had once created all his works, forthwith it pleased him to make known to mankind, the last of his creatures, that he had made all his creatures of this visible world, for their benefit, comfort, and service: upon condition, that they would faithfully serve, and honour his divine Majesty, first in themselves, and then in the right use of the rest of his creatures.  
And this most gracious manifestation of God's purpose herein, was as speedy a promise and assurance as might be: that the creation of God, and the several works thereof, were at the least in a very great part, even for them; and consequently, for all the posterity that should come of them.  

Explication and proof.  It is very true. For so do the words of God himself, immediately after the Creation was finished, give plainly to understand, Gen: 1.26.27.28.29. where we see both the divine purpose, and also the performance of God, in this behalf. Yea Gen: chap; 2. verses 19.20. we may perceive the purpose and will of God to be such, so soon as Adam was created, even before woman was yet taken out of his side.  
The same promise of God, thus intended and revealed from the beginning; is afterward, more plainly repeated and expressed, after the deluge or drowning of the world, as we read, Gen: 8.21.22. The Lord (as the prophet Moses writeth) smelled a savour of rest, and the Lord said in his heart, I will henceforth curse the ground no more for man's cause, etc. Hereafter seede-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease, so long as the earth remaineth. And yet further. chap: 9, 1.2.3, it followeth thus: And God blessed Noah and his Sons, and said to them: Bring ye forth fruit and multiply, and replenish the earth. Also the fear of you and the dread of you shall be upon every beast of the earth, and upon every foul of the heaven, upon all that moveth on the earth, and upon all the fishes of the Sea: into your hand are they delivered. Every thing that moveth and liveth shall be meat for you: as the green herb so have I given them all to you. And this verily, is a very princely and comfortable prerogative: that God hath given man authority, to kill and destroy those creatures, which either prove hurtful while they live, or may be profitable to them by their death. Moreover, job: chap: 5.23. It is affirmed from this promise and charter of the Lord, that the stones of the field shall be in league, and the beasts of the field at peace, etc. with the servants of God. Likewise Hosh: 2.21.22. thus we read. And in that day I will hear (saith the Lord) I will even hear the heavens, and they shall hear the earth. And the earth shall hear the corn, and the wine, and the oil, etc.  
Nevertheless, because these and such like promises, do rather pertain to the providence of God, in the government of his creatures, then to the creation of them: therefore it shall be sufficient, thus far forth to have touched this point, reserving the more full handling thereof, till we come to the promise belonging to the providence of God.  
NOw in the next place, let us proceed to the comforts arising from belief in God the Father, in respect of his almighty creation.  
Question. Which may be the comforts hereof?  
Answer. The comforts hereof may be considered, either as they are more general: or else more special.  
Question. Let it be so. In the first place therefore, which are the more general?  
Answer. First, this is generally very comfortable, that we know that the most wise and gracious providence and government of God over all his creatures: is most nearly and indissolubly linked to the most wise and mighty creation of them.  
Secondly, there is an other great comfort issuing from the faith of the creation, insomuch as the creation being believed, we are from thence more easily induced, to believe all the like wonderful works of Gods most holy providence and government; 
The Comforts.  yea, even those which are in themselves more hard to be believed: namely our eternal redemption, and by the grace thereof, our restoring, and the restoring of all creatures, to a more happy and glorious estate, than Adam was set in at the beginning, by the benefit of his creation.  

Explication & proof.  These are generally, very great comforts indeed. And they have very good warrant from the holy Scriptures.  
For in respect of the first general comfort, the Apostle Peter 1. Epist: ch. 4. 19 verse, assureth us that God is a faithful Creator. From whence he proveth, that his faithful children, may justly (and that also in special manner) be trust him with themselves, and their whole estate: nothing doubting, but he will have a very vigilant and tender care over them. Likewise, in the book of job: chap: 10. verses 8.9. etc. job useth a speech taken from a familiar similitude of the dairy woman, who when she hath taken all her pains in milking, in setting of her milk, in breaking her cured, in pressing her cheese, etc. she will in no wise throw it aside, that the hogs or dogs should spoil it; but she layeth it up carefully, and reserveth it to the best use that may be. Much more therefore doth job comfort himself, that seeing God had made him, as it were the cheese, out of the milk; that he would not destroy him. Thine hands (saith he) have made me, and fashioned me wholly round about: and wilt thou destroy me? Remember I pray thee, that thou hast made me as the clay, and wil● thou bring me into dust again? hast thou not powered me out as milk? and turned me to c●rde● like cheese? Thou hast clothed me with skin and flesh, and joined me together with hon●● and sinews. This therefore gave the servant of God, good and comfortable trust, in hope of preservation, from untimely and miserable death. Read also, Psal: 89.47.  
But for the general care of God over all his works, which is the ground of our general comfort, and that which we do presently inquire after; read Ps. 33.4. etc. All the works of God are faithful. Where also the holy Psalmist lincketh the providence of God with his creation. And Psal: 146.6. He hath made heaven and earth: and all that therein is, he keepeth his fidelity for ever.  
Hence therefore (as was answered in the second place) very comfortably, may we justly be induced to believe, that more special goodness and mercy of God concerning our redemption, and the restoring of all the creatures, which lost the dignity of their creation, through the sin of man. For the proof whereof, read Isai: chap: 4●. verses 26.27. etc. to the end of the chap: Lift up your eyes on high, and behold who hath created these things, and bringeth out their armies by number, and calleth them all by names? By the greatness of his power, and mighty strength, nothing faileth. Why sayest thou o jaakob, and speakest o Israel, My way is hidden from the Lord and my judgement is passed over of my God? Knowest thou not? or hast thou not heard that the everlasting God the Lord hath created the ends of the earth? He neither fainteth nor is weary, etc. But he giveth strength to him that fainteth, and unto him that hath no strength, he increaseth power, etc. And they that wait upon the Lord shall renew their strength, etc. Read also, chap: ●3. verses 1.7.15.16. And chap: 44.24. and 45.8. and 50 1.2. etc. and 51. 12.1●. Likewise, jere: 31, verses 31, 32, 33, 34, 35. etc. And again, chap: 33. 1●. etc. Thus saith the Lord, if you can break my covenant of the day and my covenant of the night that there should not be day and night in their season. Then may my covenant be broken with David my servant. And Ps. 89. v. 36.37. Read also Ps 11●. v. 89, 90, 91, 92. O Lord thy word endureth for ever in heaven. Thy truth is from generation to generation thou hast laid the foundation of the earth, & it abideth, etc.  
Finally, touching the last point of this second branch: to wit, that from faith in respect of the creation of God, we do the more easily proceed to believe the restoring of all things: it standeth with good reason, insomuch as they do both belong to one and the same almighty power.  
And because, if we believe not the lesser: how should we believe the greater. If not this (which standeth more with the light of natural reason) how then should we believe that, which is above all human conceit or understanding? Thus much for the more general comforts of faith, touching the Creation.  
Question. THe more special, or particular, do follow. In what order, have you learned, that we may commodiously inquire of them?  
Answer They are either such, as arise in respect of other creatures: or else, from the considerati- of our own creation.  
It shall be profitable for us therefore, in this order to inquire of them. And insomuch as of creatures beside ourselves (as we have seen before) some are invisible, and other visible, like to ourselves: let us inquire of the invisible first, namely of the invisible heavens, and of the holy and elect Angeles.  
Question. What therefore, may our comfort be from this, that the Lord hath made a heaven, infinitely more excellent and glorious, than these heavens are, which we see with our eyes?  
Answer. The comfort hereof, may justly be exceeding great, to every true believer; insomuch as God hath not only made the heavens, which are yet invisible unto us, that they might be as the Throne of his divine Majesty, to represent his glory in them, and that they should be an habitation and dwelling place to the elect Angels, from the beginning and for ever: but also, that we ourselves might in the time appointed of God (that is, the natural life once ended) have our most sweet and comfortable abiding place there; to behold the glory of God, and to enjoy an estate like to the glorious estate of the holy Angels, even for ever and ever.  

Explication and proof.  This may justly be exceedingly comfortable indeed: according to that of our Saviour Christ: john chap: 14. verses 1.2.3. Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many dwelling places, etc. According also, as the same our Saviour prayeth to God his heavenly Father, on the Church's behalf. john. 17.24. Father, I will that they which thou hast given me, be with me even where I am, that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world, etc. This indeed, may justly be comfortable to every true believer; yea so comfortable, that well may it abundantly mitigate the greatest discomforts that may at any time assail us. Yea also it may justly hearten, & harden us, with a spiritual fortitude, and boldness of heart, against death itself: yea, even to make death welcome unto us, according to that 2. Cor: 4.16, etc. We faint not, etc. (saith the Apostle) while we look not on the things which are seen, but on the things which are not seen: for the things which are seen are temporal: but the things which are not seen, are eternal. And then it followeth, chap: 5. verses 1.2. For we know that if the earthly house of this tabernacle be destroyed, we have a building given of God: that is, an house not made with hands, but eternal in the heavens. For therefore we sigh, desiring to be clothed with our house, which is from heaven, etc. And verse 5. He that hath created us for this thing is God, who also hath given unto us the earnest of the Spirit. Read also, Heb: 11.13.14.15.16.  
The comfort hereof (to speak familiarly) may be conceived, by a similitude from the usual affection, and practise; even of the poorest sort of men. For as experience showeth, every one is the better contented with a mean Hal or Kitchen, a room of common abode: so as he have a commodious, and well trimmed Parlour, or Chamber, whereunto he may resort when he will, to his good liking and delight. And shall we not then, be infinitely much more comforted, from this so great a ground of comfort: that God our heavenly Father, hath prepared, not only one withdrawing room (as it were handsome and neat in heaven) to solace ourselves in now and then; but even a royal Palace, for our continual abiding in his presence? And that also such a one, as in comparison whereof, the most sumptuous buildings of this world, are but as the Hall or Kitchen of the most base cottage that may be?  
Question. Now from the invisible heavens, let us come to the invisible Angels; (we speak now only of the holy and elect Angels) What is the comfort of our faith, concerning their most holy and happy creation?  
This also, may in like manner, be exceedingly comfortable to our faith while we consider, that albeit God our heavenly Father, is of himself alone all-sufficient, for our defence and preservation: Answer. yet it hath pleased him; even for the further comfort of our weak faith, to let us understand, that he hath created millions of Angels, to be our faithful and trusty assistants and friends; against all the legions of Devils, who are our most ●●dicious adversaries: as also against all their wicked Instruments.  

Explication & proof.  That this is so; as it is evident from many testimonies of holy Scriptures, heretofore alleged, when we spoke of the Creation of the Angels: so the comfortable speech of Elisha the Prophet to his servant, may at this time, be to special purpose called again to mind of us; in that from thence we may evidently perceive, that there are more on our side, then be against us, etc. 2. King chap: 6. verses. 16.17. And the greater will the comfort be, if we do herewithal, call likewise to mind, that which hath been declared, concerning the excellent nature of the holy Angels, both for wisdom, and also for power, etc.  
Neither may we (speaking of invisible creatures) neglect that sensible comfort, which God of his goodness giveth unto us continually, from those purging winds of the air, and from the sweet air itself, wherein we live and draw our breath.  
But of these things, we shall have the occasion renewed, to consider more fully, when we shall come to the comforts of the fatherly providence of God: and therefore we will not now, stay any longer upon them.  
Wherefore, leaving thus, the invisible creatures for a while: we come to those that are visible.  
Question. What is the comfort, which our faith reapeth from the creation of them?  
Answer. The comfort of all the visible creatures, in their several kinds; it is sensible, like to themselves. For the goodly and beautiful forms, and colours of things, as also the light itself by the which they are represented unto us: together with the instruments of light, the Sun the Moon, and the Stars; they are all of them, very pleasant to our eyes. All the sweet voices, and sounds which we hear, from the sweet singing birds, and such like, they are very delightful to our ears. The excellent variety of flowers, by their manifold sweet smel●, and savours which they cast forth: they likewise are very comfortable to our nostril's. The plentiful fruits of the earth which God hath sent for our food; they are delicate and dainty to our taste. Neither may we pass by the great goodness of God toward us in this, that for the more full measure of our comfort in his sensible creatures: whereas every creature hath but his short season, he hath appointed one sort to succeed another. And whereas winter putteth an end to all summer fruits, till the Spring of the year return again: God hath given men wisdom, to preserve his creatures, by distillations, by syrups and many other ways, so that they retain them for their comfort till new come again.  
Nevertheless, this we may herewithal truly affirm, that no one of these outward visible and sensible creatures, c●● be truly comfortable, either to the soul, or body of any man: but through the spiritual grace, and comfort, of a true and lively faith.  
Question. It is true that you say, But w●●t reason can you render thereof?  
Answer. By the fall of our first parents, and through our own original guiltiness, sin, and corruption: we have lost all our interest, & right title to the least comfort of any of the creatures.  
Neither can we otherwise be restored again thereunto, but through faith; and that only by the free grace of God our heavenly Father: who hath adopted us in his beloved Son our Lord jesus Christ, to be his children, and heirs of all things, even heiers annexed with him.  

Explication and proof.  This is indeed a sufficient reason, that without faith, no man can take any sound comfort, or pure delight in the creatures, because we are in ourselves corrupt & carnally affected: and without Christ no better, than usurpers of them. And that we are altogether without interest in the creatures, until we be restored to the rightful possession of them, by faith in Christ: it may plainly be gathered, by the expulsion of Adam out of the garden of Eden, so soon as he had fallen away from his faith and allegiance to God, Genesis 3.23.24. But by faith in Christ, all things are made ours: in so much as we ourselves are thereby made the children of God, according to that we read, Gal: 3.26. and chap: 4. verses 6, 7. and Rom: 8.15, 16, 16. and 1. Cor: 3.21, 22, 23. Let no man rejoice in men; for all things are yours. Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, all are yours. And ye Christ's, and Christ Gods.  
HItherto therefore, of the comfort which we have from all other creatures, through faith in God, and in our Lord jesus Christ. Now concerning ourselves: Question. what may be the comfort of our own creation, while we believe in God our heavenly Father, as in the Creator and maker of our own selves?  
Answer. The comfort hereof is manifold.  
So indeed we have learned out of the holy Scriptures: whether we consider the creation of our bodies, or of our souls: or of the condition of our whole Person and estate, wherein God hath created, and set us in the beginning.  
Question. First therefore, what is our comfort in respect of the creation of our bodies?  
Answer. Not so much, for that it hath pleased God to give them a special dignity in outward form, in that both face and hands, are made apt and fit above all other creatures, to look and lift themselves upward to his Majesty, toward heaven: as it may be observed, from the practice thereof. Psal: 123. and Lamentations of Ier: chap: 3.41. But much rather, because he hath made even our bodies, to be the temples of the holy Ghost, here in this life. 1. Cor: 6.19. and to be partakers of the resurrection of the righteous to everlasting life, at the last day. joh. 5.28.29.  
These comforts, cannot but be very comfortable, to all such as have faith, in any measure of truth, to believe that they do belong unto them; according to the Scriptures by you alleged, and many other of like sort.  
Show now likewise, the comfort which faith findeth, in the work of God's creation, concerning our souls.  
Question. What is that?  
Answer. The comfort hereof is singular, in that mankind, (in respect of their souls especially) were created in the Image of God. The which, though we have lost in ourselves, yet by faith in Christ it is already in part, and shall for ever be wholly and perfectly restored again.  
So indeed we may perceive, by the doctrine of the Apostle Paul: Colos: 3.9, 10. and by his exhortation concerning the same Ephes: 4.23, 24. For it can not be that either the doctrine, or the exhortation of the holy Ghost, should be without certain and infallible grounds. Read also for this, 1. Cor: 15.49. As we have borne the Image of the earthly, so shall we bear the Image of the heavenly, etc.  
Question. To conclude this part of our inquiry: What is the comfort of our creation, in respect of that state and condition, wherein God had created, and set us, at the beginning?  
Answer. The society of mankind betwixt themselves, was, by God's creation, exceeding comfortable: as may appear, even by the relics thereof, which remain still. Yea their whole estate and condition, was in dignity and comfort, little inferior to the Angels. The which also, though we have wholly lost in ourselves: yet by faith in jesus Christ, we have it restored again, and shall be partakers of it through the rich mercies of God our heavenly Father.  

Explication & proof.  So indeed we may perceive, by comparing the 5. verse of the 8. Psalm: with Heb: chap: 2. verse 6. etc. As also, because we are in respect of our whole person, both bodies and souls, the temples of the holy Ghost: 1. Cor: 3.16. and 2. Cor: 6.16. and Ephes. 2.22. 
The duties   
But in this rehearsal of the comforts of the creation of God, in all his creatures toward us: we must at no hand forget, that our God himself, (who is the God of all consolation and comfort) is infinitely more comfortable, pleasant, sweet, and delightful, than any, or all his creatures, can be to the least of his children.  
Such therefore are the comforts arising from the faith of the creation of all sorts of the creatures of God; whether visible, or invisible: and as well of man to himself, in respect of his own creation; as in regard of all other visible creatures, in that behalf like to himself.  
The which comforts, albeit they are not so much comfortable to us, by the creation itself, as in respect of the fatherly purpose, and providence of God toward us: seeing man himself (as was before observed) had forfeited all: yet (because as was likewise further noted) the creation and providence of God, are most nearly linked together; and whatsoever man hath lost in himself, is recovered and restored again to all that truly believe in the name of God, through our Lord jesus Christ: therefore we might not altogether suppress, and conceal, the comforts of this part of our faith; howsoever we do reserve the more full declaration and proof of some of these things, till we come to gather the comforts of the fatherly providence of God. Thus therefore, we (for the present) leaving the comforts, both of the Creation, and also of the Providence of God (they being mutually respective each to other, these looking forward to them, and they looking backward to these) let us in the mean season, hast to the Duties: and that also upon like equal & indifferent condition, as the matter itself, prepared of God, may most fitly, by his good providence, offer itself.  
Question. But in what order may we proceed in this part of our inquiry touching the Duties belonging to God, in that he is the Creator of all things?  
Answer. I heard you say that it shall be best for us, to observe the same order, in seeking out the Duties; which you have already observed, concerning the Comforts.  
It may well be so indeed: if for no other cause, yet for some help of memory; the which we ought to have great respect unto, because of the weakness of it.  
Well therefore, let us trusting in the grace and blessing of God our heavenly Father, proceed and go on forward.  
Question. What Duties, do belong first of all, to the comfort of faith, concerning the works of God's creation, more generally?  
Answer. It is our duty first of all, to esteem of them all very reverendly, yea even of the least and basest of them, in regard that they are the creatures of our most wise, and reverend God: acknowledging from our very hearts, that they are all, and every of them (in their kinds, and to their several ends and purposes) created in most perfect and divine wisdom.  
Secondly, it is our duty, to glorify and praise the Lord in them all: and to be heartily thankful for them.  
Thirdly, it is our duty, to uphold and maintain the due credit, and estimation of all the works of God's creation: against all such as speak evil of any one of them, to any the least reproach and ●●shonour of his most holy and reverend name.  
Finally, Faith concerning the works of Creation, and the comfort of them: teacheth all true believers, to humble themselves unfeignedly before God, the most gracious, and almighty Creator of them.  

Explication and proof.  Here again, let us call to mind; that of duties belonging to God in respect of his works of Creation. Some pertain to judgement, other to affection: some to speech, and some to the actions of life.  
Now, that it is our duty, first of all, to esteem of all the works of God's creation, very reverendly: yea even of those that be the least and basest of them, in comparison of other; it standeth with very good reason, in so much as the same God, who made thee one, he made the other also. He that created the greatest, created also the least: the basest, as well as the most noble: the most deformed (as we account deformity) as well as the most comely and beautiful, as we esteem of beauty: they have all one and the same Author and Maker. And therefore well may we reason for the honour of the works of God's creation, as the Apostle james doth for the authority of every commandment of the law: because one God and Lawgiver, gave them all. Chap: 2.11. Read Psalm. 104.24. and 1.39.14.15.16.17.18. Read also Prou. 6. ver. 6.7. etc. and chap. 30.24. etc.  
Yea and the Lord hath of purpose put a difference betwixt creature and creature; that the excellency and beauty of the one, might the rather appear, by comparing it with the other: the lesser, with the greater: the weaker, with the stronger: the slower, with the swifter: the lighter, with the heavier: the colder, with the hotter: etc. And all this the Lord would have so, for a more perfect declaration of his manifold divine wisdom, according to that. Psalm. 104.24, O Lord how manifold are thy works! In wisdom hast thou made them all: the earth is full of thy riches, etc. Read also Romans. 1.19.20. etc. Acts. 17.24 etc. For even to this end, God made the world, and all things therein: that by the creation thereof, his eternal power and Godhead, being considered in his works, might be made manifest to all men: that they might seek him, yea and sensibly find him. etc.  
And thus also, it is plain, that it is our duty to glorify and praise God in all his works: according to that notable admonition, which we read job: chap. 36.24.25.26. Remember that thou magnify his work, which men behold. All men see it, and men behold it a far off, Behold God is excellent, etc. And according to the general exhortation of the 148. Psalm, where, all creatures are stirred up to praise God, even in this respect, that they are his creatures. Read also Revelation, chap. 14.7. the exhortation of the holy Angel there.  
And the rather are we thus to glorify God in his creatures, because they being the works of his hands, do make the difference betwixt him, and all false Gods jer. 10.16. and Acts; 17.23.24. etc.  
Wherefore (according to the third branch of the answer) it is further manifest, that as we must for our own parts, esteem reverendly of all the works of God, and accordingly glorify his name therein (yea in such manner that even those that are pudenda, and a cause of shamefulness and blushing to us by reason of our sins, aught to be accounted honourable as they proceed from the most wise and just God:) so must we have care to cause others (as much as lieth in us) to do the like. For who looking upon the Frog, or Caterpillar, or little Fly, or poor disdained Louse: but so soon as he remembreth, that God did even by these his creatures, confound one of the proudest and cruelest Kings and people of the world; even the Egyptians: Who (I say considering this) can but praise God in this respect, that God should, by such base and contemptible creatures, work so glorious a work? According to that Psalm, 78.45.46. etc. 105.29.30.34.35. And as we must of duty, speak honourably of God, for them: so may we not endure, to hear any thing spoken, to the contrary dishonour of his most blessed name.  
Well have the Ministers of God's word (as we read in ancient record) zealously reproved, and condemned those blasphemous heretics, who have ascribed any part of the work of God's creation to the Devil: such as the heretics called Paternians, E●●omians, and Ethicoprucopta, are reported to have been, who feared not to affirm that the inferior parts of the bodies of ●●en and women are the work of the Devil.  
Likewise, well have they reproved and condemned the Heretics called Seu●riani, who condemned wine, as not being a creature of God. And with them, well also have they condemned the Marcionites, who accounted this whole world, to be a work unworthy to be ascribed unto God.  
The like reproof, and zealous condemnation, is to be continued, and maintained, of all faithful Ministers of the holy word of God, and of all faithful Christians: against the same, and all other the like blasphemous maligners and railers against any of the works of our God. God himself no doubt, will take our parts herein: and justify himself, against all their blasphemous derogations, 
Theatre of God's judgements, chap. 31 Concerning Blasphemers. M. Perkins Expel: Sy●: speaking of God's Omnipotency Mornaeus, cap: 11. de Verit: Religionis. Act: & M●●u. in his collection of God's severe judgements against Blasphemers, a little before the end of the Book.  whatsoever they may be. And very worthily also have other the good servants of God, to the same end, recorded the just judgements of God, against such lewd and wicked persons from time to time. Against some for reproaching his thunder, and against other, for other their devilish and licentious calumniations and contempts.  
And namely, right worthily is it recorded against a King of Spain, Alphonsus the ninth, that he bore his punishment from the just hand of God: because he presumed to say, that if he had been at the creation, he could have disposed of the world in a better manner than now it is.  
Read the notable admonition of M. Fox, to beware of blaspheming of God's wisdom, or works any way: from an example of a fearful judgement of God, upon a Girl about 12. years old. The grave Father, upon, a special occasion, maketh a very notable and large admonition worthy to be diligently read, attended, and obeyed, of all that shall read the same. The which, for their sakes who have not that book: yea, and to the end that such as have the book, may yet have so necessary and worthy an admonition, more near hand, and in their present view; I will not think it tedious to copy out at large, both it, and the occasion of it, as the godly Father himself hath set it down.  
The wife of one William Mauldon, (as he writeth) dwelling at a Town six miles from London, called Waltam-Stow, taught young children to read: which was about the year of our Lord, 1563. and the fourth year of Queen Elizabeth's reign. Unto this School, among other children, came one Benefields daughter, named Dennis, about the age of twelve years.  
As these children sat talking together, they happened, among other talk, (as the nature of children is to be busy with many things) to fall into communication of God: and to reason among themselves, after their childish discretion, what he should be. Whereunto, some answered one thing, some another. Among whom, when one of the children had said, that he was a good old Father: the foresaid Dennis Bennifild casting out impious words of horrible blasphemy: what he (said she) he is an old doting fool.  
What wretched and blasphemous words were these, ye hear. Now mark what followed.  
When William Mauldon heard of these abominable words of the Girl; he willed his wife to correct her for the same. Which was appointed the next day to be done. But when the next morning came, her mother would needs send her to the market to London; the wench greatly entreating her mother she might not go, being marvelously unwilling thereunto. Howbeit, through her mother's compulsion, she was forced to go: and went. And what happened? Her business being done at London, as she was returning again homeward, and being a little past Hackney; suddenly the Girl was so stricken, that all the one side of her was black. Whereupon, immediately she was carried back to Hackney: and there the same night was buried.  
Witness of the same Story, William Mauldon and his wife: also Bennif●ld her Father, and her mother.  
A terrible example (no doubt) both to old and young: what it is for children to blaspheme the Lord their God. And what it is for parents to suffer their young ones to grow up in such blasphemous blindness: and not to nurture them betimes, in the rudiments of the Christian catechism: to know first their creation, and then their redemption in Christ jesus our Lord and Saviour, to fear the most holy name of God, and to reverence his Majesty. For else, what do they deserve, but to be taken away by death; which contemptuously despise him, of whom they take the benefit of life?  
And therefore let all young maids, boys, and young men, take example by this wretched silly wench: not only not to blaspheme the most Sacred Majesty of the omnipotent God their Creator, but also not once to take his name in vain, according as they are taught in his commandments.  
secondly, let all Fathers, Godfathers, and Godmothers, take this for a warning, to see to the instruction and Catechising of their children, for whom they have bound themselves in promise both to God and his Church. Which if the Father, and Godfather, the Mother, and Godmothers, had done to this young Girl: verily, it may be thought, that this destruction had not fallen upon her.  
thirdly, let all blind Atheists, Epicures, Mammonists, Belly-Gods of this world, and sons of Belial, hypocrites, infidels, & mockers of religion, which say in their hearts, There is no God: learn also hereby, not only what God is, & what he is able to do, but also in this miserable creature here punished in the world, to behold what shall likewise fall upon them in the world to come; unless they will be warned betimes, by such examples as the Lord God doth give them.  
fourthly and lastly, here may also be a spectacle, for all them which be blasphemous and abominable swearers, or rather tearers of God: abusing his glorious name, in such contemptuous & despiteful sort, as they use to do. Whom, if neither the word, & commandment of God, nor the calling of the Preachers, nor remorse of conscience, nor rule of reason, nor their withering age, nor hoary hairs, will admonish: yet let these terrible examples of God's district judgement, somewhat move them to take heed to themselves. For if this young maiden, who was not fu lie 12. years old, for her unreverend speaking of God (& that but at one time) did not escape the stroke of God's terrible hand: what then have they to look for, which being men grown in years, & stricken in age, being so often warned and preached unto, yet cease not continually with their blasphemous oaths, not only to abuse his name, but also most contumeliously, & despitefully to tear him (as it were) and all his parts in pieces? Thus far M. Fox admonisheth all sorts, both young and old, to beware of all blasphemy against the Lord our God. Now let us proceed.  
Finally, that faith in the creation of God, may justly teach us true humilities Read job chapped: 38. And chapped: 39 etc. It is the argument whereby God himself teacheth job to humble himself. Read also, Ier: 5.21.22.  
Hitherto of the Duties more generally.  
We come now to the particulars.  
Wherefore, touching the more particular Duties. First and foremost, which are they that belong to this comfort of Faith, that God our heavenly Father hath created the most glorious and invisible heavens: to the end they may be our everlasting habitation, with the rest of his faithful servants, together with his holy and elect Angels, after this transitory life once past and ended.  
Question. Which, I say, are the Duties which ought to arise from this comfort?  
Answer. In that, the Lord God our heavenly Father, hath created invisible creatures, not only the heavens, which we see not: but also the holy Angels far more glorious and excellent than any of the visible are, which our eyes do see.  
First it is our duty, to conceive more highly and gloriously of the most high and excellent Majesty of God, than all outward creatures can throughly express unto us.  
secondly, insomuch as it hath pleased God our heavenly Father to create the most glorious heavens to be our everlasting home, and most blessed and comfortable dwelling place: Answer. we are admonished thereby, to take heed, that we do not addict our minds to these earthly creatures, and present vain and transitory world; but that we do wholly set our hearts, to seek after heaven and heavenly things, and in comparison thereof, to esteem lightly of the greatest riches and pleasures, or of the highest preferments and honours of this life. But most of all we are hereby admonished, to take heed that we continue not in the f●●the of our sins, which would utterly bar us from the kingdom of heaven.  

Explication and proof.  Touching the first part of this answer, let us first of all consider, that the Angels themselves cannot comprehend, nor behold the full brightness of the excellent glory and Majesty of God, in which respect they are described with wings covering their faces: Isai: chapter 6. verse 2. And therefore much less are we able to conceive how these creatures which we see, should fully represent the same unto us. Let us consider also, that the children of Israel could not look upon the glory of Moses his face, after became from the Lord, out of the mount. Neither could Moses himself see any more, but as it were the back parts of the Lord, and that through a cranny of the rock. Exod: 33.18. etc. and chapter 34.33. etc. and 2. Corinth: 3.7. Read also Ier: 10.6. Isai: 40.12. etc. Rom: 11.33. etc.  
And as touching those things, which appertain to the kingdom of heaven: they are far above those which the eye hath seen, or ear heard, or ever came into man's heart. 1 Corinth: 2.7.8.9.  
It followeth therefore, according to the second part of the answer, that these things, and this everlasting mansion place, is by all good reason to be principally sought after, and affected: according to that of our Sau: Christ, First seek the kingdom of God. &c: Hereunto also, doth the example of the holy patriarchs call us, according to that which we read, Hebr: chapped: 11. verses. 13. 14.1●, 16. Neither may we in any wise, neglect the holy exhortation of the Apostle Paul: Coloss: 3. ●. etc. Set your affection on things which are above, and not on things which are on the earth, etc. And verse 5. Mortify therefore your members, which are on the earth, fornication, uncleanness, etc. For as we read Reuelat: 21. verse 27. There shall enter into the heavenly jerusalem, no unclean thing, neither whatsoever worketh abomination and lies, but they which are written in the Lambs book of life.  
O therefore, how vain! yea how absurd and mad a choice is this, of the children of this world! who for earthly things which are but smoke and dost; yea for the pleasure of sin, which is abominable scum and filthy dish-wash: do lose the most durable, pure, and pleasant joys of the kingdom of heaven. And for the love of houses of clay, whose foundation (as Eliphaz saith truly in the book of job 4.19.) is in the dust, and shall be destroyed before the moth, (that is, most suddenly, as a flying moth may be crushed to nothing, with a man's finger) to lose the glorious and eternal Palace of heaven.  
This verily is intolerable madness and folly. But let us, who mind the kingdom of heaven, proceed to consider the ways which guide us thereunto.  
Question. In the next place therefore, which are the Duties that belong to the comfort of this, that God our heavenly Father, hath created the holy Angels, to be his ministering Spirits, for our manifold benefit; both in body and soul, in this life, and concerning the life to come: as we are hereafter in the Providence of God, more fully to consider?  
Answer. As we ought from God's creating of the holy Angels for our comfort, to provoke our hearts to most an tifull thankfulness to God our heavenly Father, who thereby doth exceedingly commend his love and regard of us, though most unworthy: so ought we from the example of the holy Angels themselves, (who at the commandment of God, do willingly attend upon us their inferiors (yea even upon us most unworthy and miserable sinners) to learn to be so humble and lowly, every one of us for our parts: that we be not only dutifully subject to all higher powers, according to the ordinance of God: but even to the owest also. Yea, and that even the chiefest themselves, should likewise willingly be the servants of God, for the benefit and comfort, of the poorest and lowest of the whole Church and people of God.  

Explication and proof.  The reason is plain, and lightsome of itself: and hath great force in it, to persuade every faithful magistrate of justice, and every faithful and belee●ing minister of the Word, even with their best gifts, and with their most royal power, which they have received of God: to be therewithal willing servants to the lowest of the Church; and therein also, to think themselves nothing abased, but greatly honoured of God.  
Moreover, the wicked may by this ministery of the holy and mighty Angels (if they had grace to consider it) be feared from all wicked attempts against the Church, or any the least members thereof. Numb: chapped: 22. verse 22. etc. Math: 18.10. And we ourselves, that we do nothing unbeseeming the presence of so holy ministers, and glorious servants of God: who (though invisibly) are yet oftener present with us, and among us, than we are ware of. 1. Corinth: 11.10. According also to that Exod: 23.21.22.23. For notwithstanding that is spoken of our Lord JESUS the Prince of Angels: yet such as the Lord and Maister-Angell is, such also are the servants on their Lord's behalf, according to that Commission which he giveth unto them.  
Thus much for the Duties from the comfort of Faith, concerning the invisible creatures of God. Let us make speed to the Duties, concerning those that are called visible.  
ANd first, concerning the creation of other Creatures besides ourselves.  
Question. What are the Duties belonging to the comfort of Faith, in that God hath given us assurance, that he hath created them for us, and given us the free use of them: to wit, of the light of the Sun, and of the Moon, etc. of food, and of apparel, of flowers, of all sweet smells, of all pleasant and Musical sounds, etc.  
What I say, are the Duties belonging to the bountiful and Fatherly goodness of God herein?  
Answer. It is our bounden Duty, to use every of them, with all wise and holy discretion; and in all good and sober moderation, as becometh those that are called the children of the light: even to those blessed ends only, whereunto God himself hath appointed them.  
And furthermore to the end we may in all ho●e, wise and sober manner, use these kinds of creatures: it is likewise our bounden duty, to bless God in all, and for every of his blessings, which we behold with our eyes, which we hear with our cares, wherewith we clothe our bodies. etc. And according to the approved examples of the holy servants of God; it is our duty in special manner, and with open profession of thankfulness: to bless God for the continual renewing of our food, which is the most sensible and necessary means, for the ordinary maintenance of our life.  
Such is our bounden Duty indeed: according to that ancient preceptory admonition of the Lord by the Prophet Moses Deut: 8.10. 
Explication and proof.  When thou hast eaten and filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. Beware that thou forget not the Lord thy God, etc. This holy commandment, hath been regarded of the faithful in the Church of God, from time to time, no doubt. And it is approved even by the practice of our Saviour Christ himself. Of whom it is recorded in the Gospel, that he blessed God for the bodily food wherewith he fed the people. Matth: 14.19. Yea after his Resurrection, his disciples knew him by his breaking of bread, in that (as it is most likely) he used a form of thanksgiving, which he had before acquainted them withal: Luke 24.30.35.  
Moreover, that we are to bless God in the beholding of the Sun, &c: the 8. Psalm, may teach all that account themselves scholars in the Schoolehouse of the holy Ghost. And for the renewing of the creatures, when we behold them: what our duty is, we may learn from the ordinance of God, in the children of Israel their offering of the first fruits to God. Read Deut: 26.1.2. etc. And by the practice of the Church, in the song of thanksgiving, for the renewing of the pastures, and of the sheep, and of corn, by the seasonable showers of heaven: while yet they grew in the fields Psalm: 65.9. etc. And by the example of Hezekiah, and his Princes: who blessed God for the heaps, which they saw chambered for the maintenance of God's worship, and for the ministers thereof. 2. Chron: 31.8.  
Finally, that we may end with the proof of the beginning of the answer: Read Rom: chapped: 15. verses 12.13.14. and 1. Corin: 6.12.13. and chap: 7.29.30.31. and Ephes: 5.17. etc. Be ye not unwise, but understand what the will of the Lord is. And be not drunken with wine, wherein is excess, but be fulfilled with the Spirit, speaking to yourselves in Psalms and hymns, etc.  
Thus then, all the creatures and ordinances of God, marriage, and whatsoever doth most affect the senses, and the natural man: they must all and every of them be so used, and in the use so moderated; that we take heed, that by the use of them, we be furthered, and not hindered in the holy worship and service of God, our heavenly Father. For otherwise, as we have learned before, out of the 1. Epist. chap: 2. of the Apostle john: the love of the Father cannot remain with us.  
Let this suffice for the duties of faith, concerning the comfort of other the visible creatures of God.  
Question. LEt us come to ourselves, and see what our Duties are, in respect of our own creation. And in the first place, what Duties are belonging to the comfort of this, that God hath created our bodies, to be the Temples of the holy Ghost, here in this life: and to be partakers of the resurrection of the just, at the last day, to everlasting happiness and glory.  
Answer. Insomuch as our bodies (being in themselves no better than dust, from the dust of the earth) are nevertheless, by the fatherly goodness of God, thus highly advanced: it is our most bounden duty so much the rather to yield them wholly, and every member thereof, to the service of his heavenly Majesty. And to this end, to pray earnestly to God for holy wisdom and understanding: according to that we read Psalm 119. verse 73. Thine hands have made me, and fashioned me, give me understanding therefore, that I may learn thy commandments.  
In this respect also, are we very lively and sensibly admonished, to consider and acknowledge our own human frailty; and for ever to humble ourselves, under the mighty hand of God: by whose power alone, we line, move, and have our being, as the Apostle Paul teacheth us. Acts 17.28.  

Explication and proof.  It is very true (poor souls that we are) the potsheard with the pot-sheardes of the earth, saith the Prophet Isai: ch. 45.9. That is, one in this respect is no better than another: the King is even as the poor man, the strong, as the weak, &c: according to that Psal; 62.9. The children of men are vanity yea even in their best estate. Plalm: 39.5. And again Isai: chap: 40.6. All flesh is grass. For so great is our human frailty, even in our best and most healthful estate; that every sixth hour, we are feign to seek relief from other, the poor and frail creatures of God; even such as the earth, from whence we ourselves are taken, sendeth forth and cherisheth: to wit, corn, flesh, fruits of the trees, butter from the kine. etc.  
We cannot one hour, forbear apparel in the colder season of the year. And this we borrow from the fleece of the silly sheep, or from the poor silly worm. etc. How little a distemper will put us into a fit of an ague? how little a thing will offend our queisie stomach? who can make his own heart so much as to pant in his body? or his pulse to beat in the wrist of his arm? Half our life time we pass away in sleeping. And if we want but a little of our ordinary sleep, our senses are greatly dulled. We are ever and anon out of tune, in one part or other. We are like the instrument of Music, which though it be exquisitely and finely made: yet it must be often new set. etc.  
And within a short time, all will be out of frame, and hasten to an utter dissolution, till the time of restoring do come: according to that excellent description of our bodily and earthly frailty: Eccles: chapped: 12.1.2.3.4.5.6.7.8. etc. ch. 3.20. and job: 34.15. Ps: 146.3.4.  
Frail creatures are we therefore, as was said: and so let us acknowledge ourselves: and humble ourselves unto the Lord, by whose power we live, etc. Hereof we have Abraham for a notable example, Gen: 18.27. Read also job. 4 19 and 10.9. Psal: 103.14. and 2. Corin: 5.1. Hence cometh this phrase, God raiseth out of the dust. 1. Sam: 2.8. 1. King: 16.2. Psalm: 113.7. Hence also was the ancient ceremony of sprinkling dust upon the head: job. chapped: 2.12. Lament: ch. 2. verse 10. & ch. 3.29. The afflicted putteth his mouth in the dust, if there may be hope. Read also, Ezek. 27.30. And Micah: 1.10. Roll thyself in the dust.  
Now therefore to the end we may find favour with God, and be supported by his good hand, for that short time which we have here to live: Let us use our members as weapons and servants to righteousness, according to the excellent instruction of the Apostle Paul: Rom: 6, 13. etc. Read also Psalm: 24.8.9.10.  
Singular preparation is to be made, to give entertainment to the Majesty of so glorious a King. And Luk: chapter 3, 4, 5, 6. But who is he that hath not great cause to lament the abuse of his body, and of the members thereof? so that he may justly say, I have looked upon that with mine eyes, which I ought not to have seen. I have harkened with mine ears, to hear that which I should not have heard. I have spoken with my mouth, such words as I should not have spoken. I have put forth mine hands, to that which I should not have meddled with, etc.  
Verily, the more we boast ourselves of the creatures, as of apparel, etc. the more do we abase ourselves, and our own bodies. The more we seek to delight ourselves with delicate fare: the more costly medicines and preservatives we use, &c: by so much the more we preach our own frailty. But with no good use or profit, till we learn thereby to humble ourselves, and our bodies; to the good pleasure and will of our Lord God: etc. But from the body, let us come to the soul.  
Question. What Duties do belong to the comfort of this, that God hath created our souls immortal, and in his own image and likeness, from the beginning of the creation?  
Answer. This doth teach us, that we own to be more careful for the everlasting welfare of our souls: then for our outward and bodily estate here in this world, for a short and uncertain time.  
And seeing we have lost the beauty & dignity of that holy image of God, wherein at the first mankind was created: it may justly teach us also, to be singularly careful & diligent, in using all means, for the recovering of it again.  

Explication & proof.  This is the true beauty and dignity indeed, which we ought most carefully to labour after. It is more than to seek after the lost groat. It is the seeking after a jewel of the highest price: yea after the ground and title of a man's whole state. For as our Saviour Christ telleth us: What should it profit a a man to win the whole world, and to lose his own soul?  
The Duties belonging to the comfort of our whole person and estate, wherein it pleased God at the beginning to set and place us: to wit, above all other of his visible Creatures; they are yet behind. For albeit our first parents Adam and Eve, lost this dignity: yet the gift of God to them must not be unthankfully neglected of us. And the rather, because it is the good pleasure of God, to restore us: yea to establish us more firmly, in a more excellent estate, through our Lord jesus Christ.  
Question. Which therefore are the Duties, whereunto this comfort of Faith ought to prompt and provoke us?  
Answer. We are taught hereby, that it is our most bounden Duty, to glorify God for this his most bounteous goodness toward us: and to take the whole blame of our misery, altogether upon ourselves.  
We are hereby admonished also, most carefully to avoid all those ways and means, whereby our good and happy estate was at the first lost.  
To the which end and purpose, we are furthermore to believe the word of God, to be most certain and true, both in every promise, and also in every threatening thereof: and that without all wavering and doubting.  
And moreover, we are to beware of all pride and ambition: and on the contrary, to be always well content with that estate, which our heavenly Father seethe to be best for us; and therein continually to acknowledge his gracious dealing with us.  
Finally, we are to the same end and purpose: to resist the Devil in all his wicked temptations, with an irreconcilable, and invincible resistance.  

Explication and proof.  It is very true. The woeful example of our first parents, may be our full instruction in all these points. For in so much as they failed in these duties, as it is plain in the text Gen: 3.1. etc. therefore were they vanquished by the devils wicked and subtle tentation: as may appear by the particulars following.  
Touching the first, Eve herself, can not but acknowledge, the bountiful goodness of God toward them: verse 2. of that 3. chapter.  
But she doth neither hold her heart firm in faith, to believe and fear the threatening of God, which the Devil in her hearing; depraved and eluded: verses, 3.4.5. Neither was she content with her present estate: nor constant in resisting the Devil, as it followeth verse 6.  
And as touching Adam, he was altogether negligent in examining and avoiding the evil: nay rather he willingly suffered himself to be mislled by the suggestion of his wife, whom he should have reproved or warned hereof: they fell both of them most pitifully, and lost their natural, and (as we may say) native dignity: not only from themselves, but also from all their succeeding posterity.  
justly therefore, are we from the example of their fall, to admonish ourselves; lest after our restitution through the fatherly grace and mercy of our gracious good God: we should at any time fall away, by the like negligence, and unfaithfulness of our own parts; and by the like malicious and crafty practice of that old Serpent the Devil against us.  
Nay rather, according to the first point of the answer, and according to the end of our excellent creation, and of God his placing of us in so excellent an estate: it is our bounden duty, to be in special manner, most earnestly and constantly zealous of God's glory, as God himself hath given plainly to understand; in that he sanctified his Sabbath, immediately after he had created and made mankind.  
Read also Isai: 43.7. I created him for my glory (saith the Lord God) form and made him.  
And worthily also, is the exhortation made unto us, Psalm 95. verse 6. Let us worship and fall down before the Lord our Maker, etc. And Psalm 100 verse, 1. etc. For he hath made us, and not we ourselves. etc. Likewise Psalm. 149.1.2. And Psal: 139, 14. etc. I will praise thee, for I am fearfully and wonderouslie made. etc.  
This our special care, of gorifying Almighty God our heavenly Father, it is due unto him, even from our first years, as we are admonished and exhorted Ecclesiast: chapped: 12.1. even to the last of our days. Psalm: 146.2. 
The Danger of not believing.  The want of which chief and principal care, is justly reproved job: 35.10.11. None saith, where is God that made me, who giveth songs in the night? who teacheth us more than the beasts of the earth, and giveth us more wisdom than the souls of heaven.  
But much more is condemned, all undutiful cavilling against Almighty God: according to that Isai: 45.9. Woe to him that striveth with his Maker, etc. Furthermore, we ought to be so far off from cloaking of any sin, by the abuse of this, that God hath created us all (as the wicked jews went about, from hence to countenance their unlawful marriages, Malac: chapped: 2.10. as Trem: and jun: do well interpret that place) that it should on the contrary, be always a strong reason, to move us to all good duty; as some other have in another godly sense, understood the same words of the Prophet.  
According also to that of the Apostle Paul, Acts: 17. verses 24.25.26.27. GOD that made the world, etc. hath made of one blood all mankind, to dwell on all the face of the earth, and hath assigned the times which were ordained before, and the bounds of their habitation. That they should seek the Lord, if so be they might have grope● after him, and found him, though doubtless he is not far from every one of us. For in him, we live, and move, and have our being. etc.  
Finally, seeing God hath created us in his own image: who shall dare attempt to deface this image of God? yea who shall dare to offer any violence, to the outward hurting or dismembering of any part of this his creature: either eye, hand or foot, specially to the taking away of life, without special commission and commandment from God himself? Certainly they shall bear they punishment, whosoever they be. Gen: ch. 9.6.  
Now therefore, for the conclusion of our inquiry, concerning this Article, of the creation of all things: What is the danger of not believing in God the Father, Question. as in the Creator and maker of heaven & earth, of the Sea, and all that is in them: and that also, even according to the holy history thereof, as it is recorded and written in the first and second chapters of Genesis, by the Prophet Moses; and not otherwise?  
What I say is the danger of this?  
Answer They that believe not in God the Father as in the Creator: and that also even according to the holy history of the Creation, wherein God himself, hath by his faithful Prophet revealed the same unto us & to his whole Church: it is unpossible, that they should truly believe in him, as in the almighty, most wise, righteous and gracious Lord God; but that with one heretic or other, they should falsify this holy Article of our Christian belief.  

Explication & proof.  It must needs be so indeed. For from whence shall any truly understand the Almighty power of God, his divine goodness, etc. if they do not learn it from the introduction as it were, of his own works: yea even from these his most mighty, most wise, and gracious works of his Creation? And who could have been able so faithfully to report them as we should find ourselves sufficiently warranted to give our undoubted credit thereunto: but even God himself, by the holy ministery of his own approved and faithful Secretaries and servants?  
And touching the discovery of that danger of error, which every one is ready to fall into, whosoever turneth his eyes and his heart from the holy word and faithful Scriptures of God: it shall not be amiss for us, to take our admonition, from the manifold examples of such, as turning aside from the word; have heretofore fallen into many fowl and absurd heresies.  
For some (I speak not of heathen and profane Aristotle, or of any of his philosophical Sectaries, but even of such as have taken upon them, the profession of the true Christian religion in the Church of Go) they have denied the world (as touching the first matter of it) to have been ever created, but to have been without beginning coeternal with God himself. Of the which sort, were the heretics called Seleuciani, Hermians, and such like.  
Others also of the like sort, have held that these three beginnings, the water, fire, and darkness are uncreated. Such were the heretics called Audianis.  
Some have more particularly insisted in the element of the water: affirming that to be coeternal with God, and thereupon, (as it seemeth,) are called Aquei.  
But leaving these: and to come unto those that have in some sort yielded that the world hath been created. They have nevertheless accounted it a work unworthy the good God: such as were the wicked and blasphemous Marcionites: and also the Cerdonians, and the Apellites.  
The heretics called Caiani, denied that the God of Abraham was the creator of the world.  
The Simonianis, Nicolaitae, and others: taught that the world was created by the Angels, and not by God himself.  
The Saturninians, and the Basilidian heretics, are said to have attributed the creation to seven Angels.  
The Corinthians, and divers others of like leaden and drossy stamp, feared not to say, that the world was made by an inferior sort of Angels, and the Devil.  
Thus, and many ways beside: many have hereticallie erred, about the creation of the world.  
So have many done also, concerning the creation of the Angels and mankind.  
Some have been missled, to imagine and hold, that the good Angels were propagated of the essential wisdom of God. Such are the Basilidians recorded to have been, and likewise the Gnostici and Archontici.  
Other have taught, that the Devil is a bodily substance: as did the Messa●ians.  
And as touching mankind, the Manichai, held that Adam and Eve were not created by God.  
The Patricians, that the flesh of man was not the creature of God. The Paternians, Ennomians and some other: that the lower parts of the bodies of mankind, were the work of the Devil.  
The Melitonijs and the Anthropomorphites: that the image of God is in the body of man, and not in the soul.  
The Seleuciani, and others, that the soul of man was not created by God, but by the Angels.  
The Gnostici, Manichaei, and Priscilianists, that the soul is of the same essence that God is.  
The Nazaraei, on the other side: that the souls of men, are of the same nature, with the souls of the brute beasts.  
The Arabici, that the soul of man is mortal, and that it perisheth with the body.  
Thus, and sundry other ways, most fowllie and contrary to the doctrine of the true Christian faith, have very many sorts of men erred, for want of sincere and humble attendance upon the holy word of God: and namely, for neglecting this part of the word, concerning the holy history of the Creation. All which examples, ought mightily to school and admonish us, to look religiously thereunto, to the end we may be sound in this Article of our Christian faith: and so avoid all the rocks, bogs, and quakemires of man's wicked & corrupt imaginations, & every erroneous suggestion of the Devil.  
Thus much, concerning the doctrine of faith, in the Almighty power of God our heavenly Father, manifested by the manifold works of his Creation.   


Belief in Gods Fatherly providence.  Belief in the Fatherly Providence of God. 
The ground and meaning of it.   
LEt us now henceforth, proceed to inquire into the doctrine of the divine providence of the same our God and heavenly Father: the which he doth continually exercise over all his works which he hath once made. For (as was truly answered) he doth at no hand, leave any one of them so to themselves, that they should be, as one would say, at uncertain to him.  
Question. First therefore, what do you understand by the Providence of God?  
Answer. The Providence of God, is his most mighty upholding and continuing, as also his most wise and watchful most righteous and merciful, most constant and sovereign, ruling and governing of all his creatures once made: in that he effectually worketh all good things in them and by them; but restraineth, correcteth, and turneth all evil things, both counsels, words, enterprises, and actions: as may best serve, to those most holy uses and ends, which he himself, hath most holily propounded to himself, in his own eternal counsel and decree; according to the pleasure of his most free and blessed good will.  

Explication and proof.  It is so in deed as you say. For to speak in few words, that which for plainness sake, you have uttered in more. The providence of God, is the execution of the decree of God, concerning the disposing and ordering of all his creatures; and of all their qualities and operations whatsoever, to their proper uses and ends: even as his creating of them, was the execution of his purpose and decree, to give them their several qualities, natures, and beings themselves.  
So then, we must understand the Providence of God, to be as large as his creation: that is to say, that it doth universally extend itself, to the continual ruling, ordering, and governing, of every creature which he hath once made: and that even by the same almighty power, wisdom, justice, and mercy; by the which, he at the first made them. As Nehem. cha. 9 ver. 6. Thou Lord preservest them all.  
But that we may understand the better, what is meant by the Providence of God: there are certain things to be inquired into, for the more full opening of that which you have already answered.  
And first concerning the word Providence; we are to inquire, how it may be said to contain all that you have set down in your answer, for the description of it: in so much as in the literal or strict signification of it as a man may say, Providence is no more than a foreseeing of things to come.  
Question. First of all therefore, what is to be said to this?  
Answer. The foreseeing of God, is no idle, or impotent and weak foresight: but as it is essentially joined with preordination and fore appointment and decree; so it cannot be but it must needs take due effect, with every ordinance and decree thereof, in the proper times and seasons of the same.  

Explication & proof.  It is very true. And therefore it is, that in the holy Scriptures, 
Prognosis & Pronoia, joined with Proorismos.  the fore-appointment or predestination of God is joined most nearly with his foreknowledge or foresight: as Acts: 2.23. delivered by the determinate counsel, and foreknowledge, and providence of God. And Rom: 8: 29. Those whom he knew before, he also predestinated, etc. And 1, Peter. 1.2. Elect according to foreknowledge.  
And that the effectual government of God is noted by his foresight: read Gen: 22.14. In the mount the Lord will see (or provide). And Psalm. 34.15. The eyes of the Lord are upon the righteous. And Zech. cha: 3, 9 and cha: 4.10. The seven eyes of the Lord go throughout the world.  
It is true that the Lord foreseeth and foreknoweth more than cometh to pass: for he doth of purpose frustrate many counsels and purposes which he knoweth to be intended of the wicked, so that they cannot take effect. But as touching all his own most holy counsels and purposes for all time to come: he doth so know them before hand, that according to his foreknowledge; he doth always most certainly guide them to take their full effect, so as nothing is able to hinder the same. To this purpose, read Psalm. 94.11. And 1. Corinth. 3.20. The Lord knoweth that the thoughts of the wise be vain. And 2. Kings. 19.27.28. I know thy dwelling, etc. I will put my hook in thy nostrils, etc. Read also Psalm. 1.6, The Lord knoweth, (that is, he alloweth & blesseth) the way of the righteous, and the way of the wicked shall perish. Likewise Psalm. 37.18. Deut. 2.7. and Amos 3.2.  
Thus we see that the actual government of God is noted by his seeing or foreseeing, by his knowledge or foreknowledge of all things: the effect being implied by the cause or rule and ground of it.  
Now a second thing, to be likewise considered, concerning your former description of God's holy Providence; is the reason, why you make mention of the restraining, and correcting of evil things, &c: in so much as we have seen in the former doctrine of the Creation, that the Lord made all things very good.  
Question. What therefore is the reason of this?  
Answer. Because shortly after the creation, a great multitude of the Angels fell away from God: and of themselves, most wickedly perverted themselves. Mankind also (both Adam and Eve) were very soon drawn away from God, by the wicked suggestion of the Devil; whence hath followed, a wonderful disorder and corruption of all things through the continual rebellion of the wicked Angels, and of all wicked men against the Lord our God.  
This is indeed, a sufficient reason of it: the ground and proof whereof, we shall see anon.  
In the mean while, there is yet a third thing remaining, for the further clearing of the former description of the holy Providence of God: to wit, concerning those most holy uses and ends, the which God hath in his own eternal counsel and decree propounded to himself; in his provident supporting, ruling, and governing of all his creatures.  
Question. Which are they?  
Answer. The most holy ends of Gods universal providence, are the eternal happiness of all his elect Angels: and the like eternal happiness and salvation of all his elect children, from among the rest of the lost posterity of mankind.  
And on the contrary; the frustrating of all the wicked and rebellious counsels and enterprises of all the reprobate, both Angels and men: to their everlasting confusion, and condemnation. All to the glory of God, in the declaration both of the bountifulness of his most free grace and mercy: and also of the deserved severity, of his most holy and perfect justice.  

Explication and proof.  These are in deed, the principal ends of the most holy providence of God. In respect whereof, it is said Proverb. chapter. 19.21. Many devices are in man's heart; but the counsel of the Lord shall stand. And Psalm. 33.10.11. The Lord breaketh the counsel of the heathen, and bringeth to nought the devices of the people. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages.  
And Isai. chapter, 46.9.10. Remember the former things of old, for I am God and there is no other God, etc. My counsel shall stand, and I will do whatsoever I will.  
And therefore justly doth the Lord, by the same his holy Prophet, in the beginning of the 30. chapter, pronounce a woe against them that take counsel but not of him.  
And thus far also, well saith Gamaliel: Act: 5.38.39. If this counsel, or this work, be of men, it will come to nought. But if it be of God, ye cannot destroy it, lest ye be found even fighters against God.  
The like is to be said, concerning all the crafty counsels, and enterprises of the Devil, in that he inciteth the wicked to rebel against the Lord God, and practiseth the same himself. For they shall not prevail, as will further appear afterward.  
But whereas we ascribe counsel to the Lord, the which is (as one may say) the maturity and ripeness of former thoughts, or as it were the choice flower, float, or distillation of them: we are to understand this ascription of counsel to GOD, as spoken to our capacity, after the manner of men. For if we shall consider exactly of the nature of God, whose wisdom is infinite, and most perfectly present at every instant, and so abideth for ever, and hath been most perfect from all eternity: there are neither former, nor latter consultations with him.  
THese things thus cleared, let us now go forward. Wherein, that we may proceed in some order: howsoever the holy Providence of God is one only entire in itself, let us (for our instruction, and for the help of our infirmity) consider of it, as being either more general over all creatures, or more special concerning some above the rest. And that also, either before the fall of mankind: or concerning the fall itself; or else, ever since the fall.  
And touching the more special providence of God, let us consider of the grounds and declaration of it, according to the order of the creation itself: that is, according to the works of God, in every several days creation as hath been, from the history thereof, set down before.  
Question. First therefore, what ground of holy Scripture have you, for the proof and declaration of GOD'S more general providence, before the fall of mankind?  
Answer. For the providence of God in the general upholding of his creatures, this may be a sufficient proof and declaration: in that so soon as mention is made of the bringing forth of the creatures, it is said forthwith, that the Spirit of GOD sustained and upheld them.  

Explication & proof.  It is true. For that is the true sense and meaning of those words, in the beginning of Genesis, That the Spirit of God moved upon the waters: as they have been more fully opened, and interpreted before. From whence, it is well worthy to be marked: that the providence of God, in the supporting of his creatures, is as ancient as the creation itself. The which, as it had the beginning with it, (I mean as touching the actual operation) so it both had, and hath still, the perpetual continuance, with the continuance of the creature itself, to the upholding of it. For the creature can no more consist, and continue by the own power: than it could possibly consist, and take the being, and beginning, of itself.  
THus much therefore may briefly suffice, for the proof of the general providence of God; in the continuing & upholding of his creatures, from the first moment of the creation, and so forth.  
Question. And now, that we may proceed: what ground have you for the providence of God, in the ruling and governing of his creatures, before the fall of mankind.  
Answer. The ground of this, is determined with the history of the creation, contained (as we have seen before) in the two first chapters of Genesis: so much as concerneth all visible and earthly creatures, by express mention of them.  
And touching the invisible Angels, though Moses writeth nothing expressly of them by name, before the fall of mankind: yet from other hely Scriptures, we learn for certain thus much, that the Lord upholding and continuing his elect Angels, in their holy and pure estate, as they were created; he left the rest to themselves, who of their own accord fell soon away from their holy original, and so deprived themselves of the favour and grace of GOD, and became liars and murderers from the beginning.  
Wherefore even thenceforth: that is, from the very beginning of their fall from their obedience; God hath begun to reserve them in everlasting chains, under darkness, unto the judgement of the great day.  

Explication and proof.  So indeed we read expressly in the 6. verse of the Epistle of jude. And john chap: 8.44. And this is briefly, the sum of all that, which God hath judged meet to teach us, concerning his government over his Angels, before the fall of mankind. Let us therefore, leaving them for a while, come to his government over the rest of his creatures. the which the Prophet Moses doth expressly describe unto us.  
Question. Wherein is this part of GOD'S government, most generally to be discerned?  
Answer. It appeareth in this, that he appointed such food and nourishment, as was meet to support and maintain every living creature in life: and that even as well in the vegetative life, more proper to trees and plants, as in the sensitive life of men and bruit beasts, and also of the fowls of the air and fishes of the Sea, and whatsoever else.  
And in that he blessed them all, with the power of generation, conception, and bringing forth increase and multiplication, according to their several kinds.  

Explication and proof.  So indeed we read Gen: ch. 1. verses 12.22.28.29, 30. And in this respect also, the Apostle Paul speaking of the continual providence of God, in his upholding and governing of his creatures, saith thus. Act: 17, 25. He giveth to all life, and breath, and all things else. And again verse 28. In him we live, and move, and have our being.  
This is therefore the more general providence of God, in his governing of his creatures.  
Question. What was his more particular or special government?  
Answer. God continued the orderly succession of the night and day, according to the ordination of it in the first days work. And to the same purpose, he likewise confirmed the instrumental government and ordering thereof: as it were in the hand and ministery of the Sun, and the Moon, according to the creation of the fourth day.  
God also, according to the creation of the third day, continued the limitation and bounds of the Seas within their compass: so that they could not return to overwhelm the dry land again, as of their own nature they would.  
Moreover, albeit God continued his own sovereign and imperial government, over all his creatures, as well earthly, as heavenly: yet he honoured Adam (the first man whom he had created) with a ministerial government over all earthly ●reatures, to rule and order them, so far as should be to his best commoditit and comfort.  
Finally, God did in this his more particular providence: make a more special proviso (as we use to speak) for the propagation and in crease of mankind, above all other creatures.  

Explication and proof.  That these things are so, we may easily perceive by that which we read, Gen: chap: 1.16.17.18.  
Secondly, read again, Psalm: 104.6.7.8.9. Thou coveredst the earth with the deep as with a garment: the waters would stand above the mountains. But at thy rebuke they flee away, etc.  
Thirdly, read, Gen: 1.28. and chap: 2.15, 16.19.20. For God allowed man a more liberal ordinary and dieate, then to any other creature. And for the authorizing of him above the rest: he warned as it were, and gathered together all creatures before Adam, to take their names as he should think good to call them. For that was a special token of subjection, like as when one man is content to wear the livery which another bestoweth upon him.  
For the last point of the answer, read Gen: chap: 2. verse 22. the last part of the verse, and verses 23.24. And let it be considered to the illustration of God's holy providence in this behalf: that God did not only (as was observed before) create only one woman for one man, according to that which we read, Mal: 2.15. (When he could have made many women for one man) but also he made the woman cut of man: the like whereof he did not, in the making and producing of any other creature.  
But I desire, that you should express, and declare, by your answer: the special providence of God, touching that special manner of the propagation of mankind, which he himself hath appointed.  
Question. How have you learned to answer to this point?  
Answer. God gave plainly to understand, that he would not hold it lawful, that man and woman should come together wanderingly, to satisfy their natural lust, after the manner of the bruit and unreasonable creatures.  
And therefore it pleased God, even from the beginning, to ordain and sanctify the holy estate of marriage; to the end he might have a blessed and holy posterity, propagated and borne of them.  

Explication and proof.  This is that which our most blessed Saviour hath respect unto, Mat: chap: 
Mal. 2.14.15.  19.4. yea which he doth (verbatim) even word for word repeat; and openeth the holy will and pleasure of God to have been always constant therein: as it followeth in the same, 19 chap: verses 5. and 6. Have ye not read (saith our Saviour) that he which made them at the beginning, made them male and female. And said, For this cause shall a man leave Father and Mother and clean unto his wife, and they twain shall be one flesh. Wherefore they are no more twain but one flesh. Let not man therefore put a sunder that which God hath coupled together.  
Thus then, we have sufficient ground for the holy providence of God: both in the upholding, and for the continuing; as also for the ordering and governing of his creatures: as well more generally, as also more particularly.  
NOw last of all, what ground have you, for the proof of those ends, which God in his divine providence hath likewise propounded to himself, in the same works of his creation: both generally toward a●l visible and earthly creatures, and more particularly, toward mankind? For as touching the Angels we have already considered, so much as we have any ground for before. What ground, Question. I say, therefore, have you for those ends, which God hath propounded to himself, even from the beginning of the creation: yea rather before the world was, even from all eternity?  
Answer. The ground of the ends of Gods divine providence in all the visible works of his Creation: it is comprehended in that most memorable narration, which is set down, Gen: ch. 2. from the 8. verse to the 18. as hath been once mentioned, not long before.  
I remember it well. Nevertheless, to the end that we, resuming the work in the due place thereof, may carry all so much the more commodiously before us: let us repeat the same here again, so far as may serve to our present purpose; and namely concerning the special providence of God toward mankind. Question. What was that?  
Answer. God created all things for his own glory, and mankind especially, above all earthly creatures, for the declaration of the most bountiful riches of his goodness and mercy upon them to their everlasting happiness and glory: upon condition, they would continue constant in their holy faith, and obedience unto him.  
Question. Be it so. But what if (as it fell out indeed, and that not long after) mankind should fall away from their good and gracious God, their Creator and maker?  
He further purposed, upon that occasion, to magnify the severity of his most holy and high justice, even to the everlasting condemnation, and torment of all such, as should continue without repentance, in their rebellion against his most sovereign and divine Majesty; and refuse to seek their deliverance, by that means only which he minded to tender and offer unto them.  
Question. How may it appear, from the text which you alleged: that the purpose of God's divine providence toward mankind, was from the beginning, such as you have in your answer affirmed?  
Answer. By that tree of life, which God had planted in the midst of the garden, or orchard, of Heden, a most pleasant plot of ground for the exceeding fruitfulness and delicacy of it, according to the signification of the name of the country Heden, where it was situated: the Lord, of his most gracious goodness, gave Adam and Eve assurance, both for themselves and their posterity, of everlasting happiness and glory, if they would faithfully and constantly serve and obey him.  
But on the contrary, if they should disloially break the commandment of their sovereign (namely by eating of the fruit of that tree of the knowledge of good and evil, which was likewise planted in the midst of the same garden, and was the only tree which was forbidden unto them) God did as certainly threaten the everlasting curse, both of b●die and soul against them and all their posterity: and that also, without any hope of recovery for ever for any thing, that he did for the present, let them understand or have any the least inkling to the contrary.  

Explication and proof.  All that you have answered is very true, as the text doth plainly give every attentive reader, to understand. And it is further confirmed most evidently, by the effect itself which followed: according to that which the Prophet Moses hath recorded, Gen: 3. the two last verses of the chapter. For so soon as Adam and Eve, had eaten of the same forbidden fruit: they were for ever cast out of the garden of Heden, and might not be suffered thenceforth, once to eat of the tree of life. And thus bereaving themselves of all former solace and com●ort; they did also make themselves, through their own sin, altogether naked, destitute, and forlorn. In the which estate also, should they have continued for ever, yea increased more and more, according to the further increase of their sin: had not God of his infinite mercy, given them the promise of such a remedy and relief, as they themselves could never have thought upon.  
And thus have we also, together with the conclusion of that which we have to observe, concerning the providence of God b●fore the fall of mankind: we have I say, herewithal, made an entrance upon the other part, or proceeding of God's holy providence which we are now in the next place to consider of, touching the fall of mankind.  
Question. LEt us therefore proceed unto it. And herein first, what are we to understand by the fall of mankind?  
Answer. We are to understand by this word fall.  
First their unfaithfulness and disloyalty to God, in breaking his most holy and gracious commandment.  
Second●y the loss of that good and blessed estate; wherein they were by the goodness of God, created and set.  
Third●y, all the misery and confusion, both of soul and body, which they pulled upon themselves, and their posterity. Yea all that they pulled down upon the very earth, the which God did justly accurse for their sake.  

Explication & proof.  That Adam and Eve, did transgress the commandment of God: lose their blessed estate: pull upon themselves and their posterity, yea upon the earth, all curse and misery: it is evident, Gen: chap: 3, verses 6.7.17.18.19.23.24. And all this, according to the threatening, or warning of God, Gen: chap: 2.17. Of the tree of the knowledge of good and evil, thou shalt not eat of it (saith the Lord) for in the day that thou eatest thereof, thou shalt die the death.  
That is to say: death shall be as it were the last pay and wages of sin here in this world, beside many forerunners and punishments, making way unto it: and then also, an entrance into a worse death, if it be not prevented. For under the the name of death, God threateneth all the punishments of sin: both in this world, and after in Hell. The forerunning punishments, making way to this death; they did speedily take hold, and as it were arrest both Adam and his wife, so soon as they had contented in sin against their God.  
And that the punishment of their sin, as well as the guiltiness and contagion of it, hath spread itself upon their posterity: we read Rom: 5.12.13.14. As by one man sin entered into the world, and death by sin, and so death went over all men, etc. And in many other places, as they have been elsewhere gathered together, and set down by us.  
Now further, that the word (fall) is of so large a signification, as was observed, it may be perceived from the use of it, in diverse places of the holy Scriptures: as we read, Ier: 8.4. Shall they fall and not arise? shall he turn away and not turn again? The holy Prophet speaketh thus, to note the sin, yea the obstinacy of the people, in their sin. And Prou: 11.5. The same word noteth the punishment of sin. The wicked shall fall in his own wickedness. Likewise Rom: 11. verses 11, 12. and 1. Cor: 10.12. Let him that thinketh he standeth take heed, lest he fall. And Heb: 4.11. Let us study therefore to enter into that rest (to wit, the rest of God) lest any man fall after the same ensample of disobedience. And again, chap: 6.6. And Revel: 18.2. The Angel cried out mightily with a loud voice, saying, It is fallen it is fallen, Babylon the great City etc.  
Question. But I pray you, was the eating of the forbidden tree, so great a sin, that it should deserve to be punished so grievously?  
Answer. No doubt it was. And so much the rather, because the commandment of God, whereby he tried their faithfulness, and obedience to him, was so gentle and easy a commandment. And also, because in this one sin of theirs; many, yea in effect, all sins concur and meet together.  

Explication & proof.  The commandment of God was indeed very favourable and easy; in that he restrained them only from one tree, and gave them the free use of abundant variety; yea and also in that he placed the tree of life, so as it might well have been in their eye continually: to admonish them, from the midst of the garden, of the singular love & favour of God toward them; Gen: 2.9.16. Read also, chap: 3.2. where Eve herself acknowledgeth this bounty of God; and so is, from her own knowledge and conscience, a witness against herself. Thus the sin may easily appear to be very heinous.  
Question. But how can you show, that this one sin, containeth in effect all sins; both against God and themselves, and also against all that were to come of them?  
Answer. First, they trod under foot the gracious commandment of God, together with the earnest warning and threatening, which he gave them; as if there had been neither equity, nor truth therein.  
Secondly, they did most unthankfully neglect the exceeding great benefit of their creation with all the bountiful mercies and dignities belonging thereunto, which God had most graciously bestowed upon them.  
Thirdly, they did most proudly and ambitiously aspire to be equal with God.  
Finally, they did unnaturally, and securely pass by, the consideration of that most woeful misery, which they might well know, they should by their sin, bring not only upon themselves, but also upon their whole posterity.  
All these things are very plain and evident against them: as every one of any understanding may easily see.  
Question. But did they sin thus grievously against God, of their own first and self motion?  
Answer. The first motion, was not of themselves, but of the Devil: who (as was noted before) being at the beginning created a good Angel, did soon after, of his own accord fall away from the Lord; and then also, speedily by his malice and craft, brought mankind to the like defection, through his most wicked and subtle temptation.  
Question. So it was indeed. What therefore, was that his most wicked and subtle tentation, whereby he deceived them?  
Answer. He persuaded them, that if they would eat of the fruit of that tree, whereof God had forbidden them to eat: they should then forthwith, be in a far more excellent estate, then that was, wherein God had created and set them. And that God forbade them to eat of the fruit of it; because he would hinder them, from that more high advancement, which he knew, that they might, by this means, easily attain unto.  
That indeed was his subtle temptation. Ye shall not certainly die (saith the Devil) but God doth know, that when ye shall eat thereof, your eyes shall be opened, and ye shall be as Gods knowing good and evil, Gen: 3. verses 4.5.  
Question. What means did the Devil use, to suggest this most wicked and subtle temptation, to mankind, at the beginning: for likely he could not immediately and internally corrupt their minds, while they were yet in their uprightness and integrity. What means therefore did the Devil use?  
Answer. The Devil used the Serpent, which of all other creatures, he knew to be most fit for him to deceive by. So by the Serpent, he assaulted woman first, whom he knew also to be the weaker vessel: and then having deceived her, he did by her, induce man likewise to consent and join in the same transgression with her.  

Explication and proof.  This also is plain, Gene: 3. verses 1.2.3. etc. Now the Serpent was more subtle than any beast of the field, etc. Wherein, ●hat the Devil had his hand: we may evidently perceive by that which we read, john: 8.44. Where our Saviour Christ affirmeth that of the Devil which is here ascribed to the Serpent. And it is evident also, in that other where in the holy Scriptures, even from the ground of this history: the Devil is called by the name of the Serpent, even that old Serpent the Devil, etc. as Revel: chap: 12.9.  
Question. But doth not this, somewhat lessen the sin of Adam and Eue. in that it was not originally of themselves, but from the suggestion of the Devil?  
Answer. It doth not so lessen it, that they should not fully deserve that punishment, which is most justly fallen upon them for it.  
Nay rather, herein the sin of Eve was the greater, because she suffered so base a creature, as the Serpent was, to blaspheme God as it did: and did not rather forthwith even at the mention of the first word abhor it, yea because she did not rather put it to present death then to have consented.  

Explication and proof.  This indeed, would have been a worthy sacrifice as it were, unto God, if she had had the grace so to have done: or at the least, to have most vehemently rebuked it, and to have taken advise with her husband, what had been best to be done, in so great and blasphemous an indignity, offered principally to God, and then also to themselves.  
And the sin of Adam also was the greater, because he did give place to the persuasion of his wife: whom, he as her head and guide appointed by God, should have reproved, and dissuaded from so heinous a sin.  
Hitherto we see what is meant by the fall of mankind.  
NOw therefore, that we may proceed to consider of the holy providence of God herein. First, how can you show, that it may stand well with the good providence of God, that so many of his chief creatures, created very good, (to wit, all mankind beside many of the Angels) should be so left of God, that they should thus woefully fall away from him, and plunge themselves for ever into so grievous misery: when as he could by his holy providence (as we would think) most graciously have preserved them from the same.  
Question. How therefore, I say, may we justify this, to stand well with the gracious providence of God, yea with that which we call the more special providence of God, concerning his special creatures?  
Answer. The wisdom and justice of God is so high above all that we can conceive: that we need not doubt, but he knoweth a perfect reason, and is able thoroughly to justify himself, though we should plead nothing on his behalf.  
It is very true that you say, according to that which we read, Psal. 51.4. God will approve himself to be righteous when he speaketh, and pure when he judgeth.  

Explication & proof.  Nevertheless, it will not stand with our duty, so to leave the defence of GOD, against those which cavil at his most holy justice. If the cause of a false God came into question, we might well say with joash, the father of Gideon, Let Baal plead for himself, judges: 6.31. But seeing it is the most holy and just cause of the only true God, even the Lord our God and heavenly Father: howsoever, he is able indeed, most sufficiently to plead his own cause without us; yet (as was said) it standeth not with the duty of the least of his servants, to neglect to allege what they can, for the maintaining of his righteousness, against every adversary, that feareth not to speak evil of the same. I do therefore very earnestly desire, that you should, for the discharge of your most bounden duty, and therein, for the glory of God, and peace of your own conscience, say something to this point. How may it stand with the good providence of God? Question. How may we clear the Lord from all fault or just blame herein?  
Answer. God of his goodness, gave both the Angels which fell, and also mankind in the beginning of their creation: a pure and holy freedom of will, yea and power also to have continued therein, if they would have earnestly settled themselves, to have abode in obedience to that most holy commandment, which he had made known unto them. But they of their own accord; contrary to his revealed will, forsaking his commandment, lost their freedom: and so have lost the favour of God, & made themselves both vassals to sin, and also subject to God's wrath, as a just punishment of the same.  
And beside this, it must needs (in all good reason) be judged most equal and meet, that the Creator should in such sort create his creatures: and also set them in such an estate, and condition, as they might know and find in themselves, that they are but creatures.  
This could not have been, unless they had been created so, as they must find it necessary for them, to depend continually upon the favour and supportance of their Creator: and that for the same cause they should see themselves to stand most bound to humble themselves, and to yield all faithful and constant service and duty unto him.  
Yea moreover, this could not have been, unless also, they had been set in such an estate, as it might be possible for them, by undutifulness to fall from the same favour and supportance of their most gracious Creator.  
Finally, it could not have been, unless through their own default, God himself justly permitting the same, they might have sinned against him.  

Explication & proof.  It is very true. For nothing could separate the good creature of God, from the most good & gracious Creator, but the wicked disobedience & unfaithful departure of the creature from him. And is it not very equal & meet, that when the creature will not retain his liberty: that God should leave him to himself, and so to find the inconvenience & evil of his own loss? Verily it is wonder (save that many have lost all true light of reason) that any should be found so foolish, & void of understanding; that they should not perceive, that the most wise & just God, knoweth well how to permit, yea to give over his creature to the own sin, and not to stay him, when he seethe that he will wilfully run into it: and yet to keep his own most holy Majesty, most perfectly free, from the least just and deserved blame.  
Yea, be it further granted (as the truth itself requireth) that God should purpose & decree in himself, before the world was; that both many of the Angels, & also whole mankind, should through their own default, depart from him, & sin against him, and so justly deprive themselves of his grace & favour, & therewithal procure his wrath & heavy punishments to fall upon themselves it is wonder, that any (specially of those who have the instructions of the wor● of God before them) should show themselves more wicked in this behalf, the● the Apostatate Angels, & Adam & Eve themselves. Who knowing best, in what condition & manner God had created them: durst not, neither could find any just ground in their own knowledge, or conscience, wherefore they should lay any the least blame upon the Lord. Adam indeed pretendeth, 
The ground and meaning of it.  as if he had some colour of defence for himself, in that he saith to God: The woman which thou gavest me she gave me of the tree, and I did eat. Wherein he layeth blame upon his wife; but he durst not lay any blame upon the Lord, neither had he any cause. And no doubt, the Angels that fell, were, and are ●ill, & so shall remain for ever, no less convicted in themselves, but rather much more: according to the greater excellency and dignity of their creation.  
Wherefore, whosoever (not content with this) shall proceed malapertly to expostulate with God, why he would not give his creatures an absolute power to abide firm and sure, in that happy estate and condition wherein he had set them: let them all justly fear some singular punishment to approach against them, for so bold and notorious a presumption; unless they shall speedily repent, and so prevent the same, through the tender mercy of our God. For shall God be subject to man's inquisition, controlment, & censure? Shall he be urged to give a reason of all his secret counsels, and to satisfy every man's malignant cavilling and clamorus interrogatories? far be it from any of the children of God to think so: but much further, that they should at any time presume to do so. What answer might we then rather look for, than such a one as King Solomon gave to his mother Bath-sheba, concerning the unlawful desire of his brother Ado●ijah, that he might have Abishag to wife? Dost thou ask this? (saith King Solomon) Ask the Kingdom also. Adonijah hath spoken this word against his own life.  
Verily to inquire of God any other reason of his secret counsels, than he himself pleaseth to render, and not to rest in the good pleasure of his divine and most holy and sovereign will, rather than to feed the humorous conceit of our own corrupt and presumptuous brain: it is most traitorously to aspire and to go about to take the Crown, as it were from the head of the Lord. Whereupon, what may justly follow: every one, not blinded and perverted in himself, may easily deem.  
Let this therefore suffice, to show that the whole blame of the fall of Adam and Eve, (and therewithal of the Angels also) lieth altogether upon themselves, & nothing at all upon the Lord: who is in all things, most worthy to be blessed and praised for ever. Amen.  
Question. But may the same reasons prove, that the blame of Adam and Eve their fall, doth justly extend itself to their posterity, as well as to themselves: that it should justly be cast off as well as they?  
Answer. The strength of the reasons, doth indeed reach so far. For even as through the goodness of God, the blessing of righteousness and life, was not only bestowed upon Adam and Eve themselves; but so as it should descend upon their posterity, under this most equal condition; That they should faithfully and constantly, serve and obey the Lord their God, as was answered before: So now, by reason of their fall, not only they, but also all their posterity, are through the justice of God, deprived of the glory of God, and made subject to his most heavy displeasure and curse.  
The reason indeed is very good. For (as hath elsewhere been observed) seeing, even among men, in course of human justice; the traitor against his earthly Prince, 
Explication and proof.  tainteth his blood for ever, if the Prince do not of his clemency restore it: much rather is it just with God, to account all Adam's posterity attainted, and utterly debased in him. And so much the rather, because we are naturally borne, not only guilty of his offence, but also in ourselves traitorously inclined against the Lord; as experience showeth plainly and commonly, so soon, and so often, as the time of trial doth come: unless God himself do give us better hearts, than we bring with us from the womb. Thus much of the holy providence of God, touching the fall.  
It followeth now, that we do consider of the providence of God after the fall.  
In which respect, first of all, what ground and testimony have you in the holy Scriptures: for the more general providence of God over all his creatures, since the fall of Adam.  
In the fourth verse of the 16. chap: of the holy Proverbs, King Solomon setteth down this notable wise sentence. The Lord hath made all things for his own sake: yea even the wicked for the day of evil. Answer.  
And Amos chap: 3.6. Shall there be evil in a city (that is, any punishment for the sin of the people) and the Lord hath not done it?  
My Father (saith our Saviour Christ) worketh hitherto, and I work. john. ch. 5.17.  
Likewise Act. 1.7. The Father hath put the times and seasons in his own power. And chap: 15.18. God (saith the Apostle james) knoweth all his works, from the beginning of the world.  

Explication & proof.  These indeed, are fit proofs and testimonies, that the providence of God, is generally over all, and in all things: whether it be for mercy, or for punishment: what way soever, or at what time soever, mercy is showed, or punishment is executed, etc. And there are many other such like testimonies to be found. As Psal. 115.3. Our God is in heaven: he doth whatsoever he will. And Psal: 135.6. Whatsoever pleased the Lord, that did he in heaven and in earth, in the Sea, and in all the depths. And Exod: 4.11. Who hath given the mouth to man? or who hath made the dumb, or the deaf, or him that seethe, or the blind? have not I the Lord? Likewise Deut: 32.39. Behold now, for I, even I am he, and there is no Gods with me: I kill, and give life: I wound, and I make whole: neither is there any that can deliver out of my hand, etc. Read also, Eccles. 3.11. God hath made every thing beautiful in his time, etc. Yet can no man find out the work, which God hath wrought from the beginning even to the end. And ch. 7.15. Behold the work of God: for who can make strait that which he hath made crooked? And in the next ver. In the day of wealth, be of good comfort, and in the day of affliction consider: God also hath made this contrary to that, (or as one may say such overthwart neighbours, as it is an easy thing for the one to cross over the way qickly to the other) to the intent, that man should know nothing of that which should for afterward betid him.  
Moreover, the general providence of God over all his creatures, doth lively appear, and show forth itself in this; that although for the sins of men, he drowned the world, in the days of Noah: yet he preserved Noah himself, and his family. Yea, and of all kinds of other creatures of the earth also, some from perishing in the waters: to the end they might increase, and replenish the earth again, according to their kinds, Gen: ch. 7. v. 1.2.3.7.8.15.16.17.18.19.  
And doth not our own daily experience teach us, that God doth, even to this day, ordinarily govern all his creatures, according to the natural law (as one may say) of their first creation: though not so comfortably, and constantly, for the use of mankind: because of our own daily and continual sins? Wherefore, worthily doth the Apostle Paul conclude, Rom: 11.36. Of him and through him, and for him are all things, to him be glory for ever, Amen.  
Thus much for the proofs of the providence of God more generally.  
LEt us come now to the proofs of the more particular, or more special providence of God. Concerning the which, we promised to inquire, according to the order of the works of God's creation, in the several days thereof. First therefore, Question. what proof have you, for the providence of God, in the governing and disposing of the invisible heavens?  
Answer. The third petition, of that holy prayer, which our Lord jesus Christ taught his Disciples, is a plain proof of it: in that according to his warrant, we pray, Thy will be done in earth as it is in heaven.  

Explication & proof.  This verily is one evident proof. And the same, is confirmed again, by the Lords own most holy and divine prayer, which is recorded in the 17. ch. of the Evangelist, john, v. 24. Father I will (that is, it is my earnest desire) that they which thou hast given me, be with me, even where I am, that they may behold my glory, etc. Read also. Act: 26.18. & 1. Cor: 6.9. Eph: 5.5. & Luk: ch. 13. v. 23. etc. where it is manifest, that the inheritance of heaven, is the gift of God: and that none shall be partakers of it, but they to whom God will give it.  
Now secondly: what proof have you, concerning the providence and holy government of God, over the Angels: The which, because they are either good (to wit, such as retain still the purity and honour of their first creation, through the goodness of God) or evil, in that, of themselves, they most wickedly lost their uprightness and dignity.  
Question. In the first place, what ground and warrant have you, for the holy providence and government of God over the good Angels?  
Answer. In the 4 verse of the 104. Psal: and Heb: 1.7. thus we read He maketh the spirits his messengers, and his ministers a flame of fire. And ver. 14. Are they not all ministering spirits, sent forth to minister, for their sakes that shall be heiers of salvation?  
These indeed are plain proofs, concerning the good and holy Angels. Show likewise, some proof of the providence and government of God, over the wicked Angels, which (as was said) are of themselves, become unclean spirit's and devils.  
Question. What proof have you for the provident government of God over them?  
Answer. It is evident from hence, in that notwithstanding they be exceeding subtle and crafty, yet they cannot deceive: and though they be of great power, and either way most willing and ready to do all mischief, yet they cannot do the least hurt, or anoiance, without the permission and leave of God. According to that which we read in the Story concerning King Ahab: 1 King, 22. v. 21.22.23. And in the first and second chapters of the book of job. And in the Gospel of Mat: chap: 8.31.  

Explication & proof.  These places are also evident & plain, to the end you have alleged them. And it is as easy with the Lord, to hinder the Devil (yea all the Devils as well as one) from working the greater mischiefs, as the smaller. The which also, if he should not of his infinite mercy work for us: how possibly should we be so graciously preserved, against their extreme craft & malice, as we are everyone of us every day? And otherwise, how might the holy Apostle, so comfortably assure the Church of God, as he doth, Rom: 16.20. That the God of peace shall tread Satan under our feet shortly?  
But leaving this point, let us now descend to the visible world, and the creatures thereof. In the government whereof, insomuch as God doth so order all things (as was generally observed) that by some disorder, and failing of the creatures, he might, from time to time, admonish mankind of their wicked disorders, and of their most unworthy failings in all good duty to God, ever since th●●me of our first woeful fall: and yet so, as it pleaseth him, always in judgement to remember mercy, concerning all that repent and turn unto him, as we shall hereafter more fully declare: therefore in these respects, let us consider of the providence of God, in the more particular government of these his visible creatures.  
Question. And first of all, what proof have you, that God doth in this wise govern his creatures of the first days creation?  
Answer. Touching the earth: the Lord accursed it, immediately, after the fall and defection of mankind from him: so that the good fruitfulness of it, is ever since greatly diminished and impaired. Yea ever since that time, it hath been inclined, to bring forth thorns & thisties, and all kind of weeds in great abundance: as we read, Gen: chap: verses 17, 18.  

Explication and proof.  I● is true. And so again, Ps. 100LS. 34. The Lord turneth a fruitful land into barrenness for the wickedness of them that dwell therein. But of this, more in the providence of the third days work. Moreover, howsoever the Lord hath so laid the foundation of the earth, that it cannot be moved by any creature: yet he himself hath, for the declaration of his power & justice, shaken it by many earthquakes, and thereby executed many of his judgements. Whereof some are recorded in the holy Scriptures: as Amos ch. 1.1. & Zech: 14.5. Exod: 19.18, & Mat: 27. ●1, 54, And of other, we ourselves have had experience not many years since (would God to the furthering of our fear, and repentance before God) and now very lately again, even in the end of the year 1601. the 24. of December, if happily yet at the last, it might awaken us out of our gross & general security. The Lord hath also divers times heretofore, and likewise very lately, darkened the heavens upon us, covering and hiding the beauty of them from us, as it were with a haircloth, by many black tempests and dark eclipses, etc. But of this also, more in the providence of God, concerning the instruments of light, which were the work of the 4. day.  
IN the mean while, we come to the works of the second day.  
Question. What proof have you, from whence we may perceive, that God hath his providence in the ordering and governing of them?  
Answer. This is evident, from the vehement tempests of winds, and rain, with very grievous thunders, and lightnings: in that, notwithstanding (as experience itself confirmeth oftentimes, that they might easily grow so forcible and strong, that they should blow down our houses over our heads, or drown, or burn us up, as the old world was drowned in the days of Noah when he only and his family were saved, and as Sodom and other cities, were burnt with fire from heaven when Lot was delivered, and as the houses of jobes' children were suddenly blown down upon them) Yet the Lord partly performing his special promise, that he would not again drown the world; and generally, even of his accustomed goodness and mercy, he doth so moderate and restrain those his creatures, that seldom (in comparison) do they greatly hurt and annoy us.  

Explication and proof.  These indeed, are familiar confirmations of Gods holy gracious & fatherly providence. For without such his favourable moderation & restrain●; we may learn further, of what exceeding great force tempests might be usually, as sometimes they have been and still are: according to that which we read, Psal: 29.3, etc. And josh. ch. 10. v. 11. At what time, the Lord destroyed more of the enemies of his people, with hailstones from heaven, than they themselves slew with the sword. Read also, Exod: 9.22.23.24.25.26. where it is recorded, that the Lord did exceedingly punish the Egyptians by hail, with lightnings and thunder. And is it not a plain demonstration, that God ruleth the heavens; seeing it is in his power to make them as it were brass over our heads: as he did in the days of the wicked K: Ahab, so that it reigned not for the space of three years and six months together? 1. King: 17, 1.2. & ch. 18.1.41. etc. james 5.17.18. And seeing he can cause it (of his mercy) to rain in one city, and (because of his displeasure) not to rain in the city next unto it? yea seeing he can & doth at his pleasure send rain upon one field, & not upon the next? as Amos. ch. 4.7. And is it not plain in that it is written, Ps. 65.9.10. that it is God, who visiteth the earth, and watereth it at his pleasure? And Psal: 68.9. He sendeth his gracious rain to refresh the earth; he refresheth it when it is weary. etc. And Mat: 5.45. It is God that sendeth rain. And moreover, is not the same manifest in that (as touching the winds) he is said to draw them out of his treasures? Psal: 135.7. And in that he useth them to singular mercy, when so it seemeth good unto him? as Gen: ch. 8.1. and Exod: 14, 21. and 1. King. 18.45. And also for great judgement and punishment against the wicked? as in the former place of Exod: and chap. 15.8.10. Read also jonah: ch. 1.4. and ch. 4.8. Are not all these (I pray you) evident proofs, and demonstrations of Gods holy providence, in the ruling and governing of these his creatures? No doubt they are. And therefore worthily is the providence of God, celebrated in the Church of God, in this behalf. Psal: 147. v. 15.16.17.18. Finally, to this purpose read that notable Scripture in the book of job: chap: 37, from the beginning of the chapter to the 19 verse. Thus much concerning the works of the second day.  
Question. NOw let us come to the providence of God in governing the works of the third day: what proof can you show for this?  
Answer. The drowning of the world before mentioned, in that all the fountains of the great deep did then break up at the commandment of God: as we read Gen: chap: 7.11. And likewise, the clearing or emptying of the earth again, within a few days after: they are very plain, sinsible, and famous demonstrations of it for ever. The breaches also, which the Seas do sundry times attempt and make: do easily show, what they would do, if they were not restrained and held in, by the almighty, and most gracious overruling power of God.  

Explication & proof.  These are so plain proofs indeed, as all but they that will not see; must needs acknowledge the evidence of them.  
We may read the same also testified, Psal. 89.9. Thou rulest the raging of the Sea: when the waves thereof arise, thou stillest them. And Ps. 93.3.4. & 107.23.24.25.26.27.28.29. Thus therefore, the providence of our God, evidenty appeareth in the ordering of the Seas, and of the dry land: so far as concerneth the first part of the works of the third days creation.  
Show likewise, some proof of the same provident government of God, concerning the fruits of the earth, the which also God created the same day.  
Question. What proof have you hereof?  
Answer. In this respect, thus we read, Psal: 74.17. The Lord hath made Summer and winter. And Psal: 104. verses 13, 14, 15. God watereth the mountains from his chambers, and the earth is filled with the fruit of his works. He causeth grass to grow for cattle and herbs for the use of man, that he may bring forth bread out of the earth. And wine that maketh glad the heart of man, & oil to make the face to shine, and bread that strengtheneth man's heart.  
This one testimony, is so plain and plentiful, that it may well stand in stead of many: 
Explication and proof.  to testify the fatherly goodness and bounty of God, in this behalf. Read also, 2. King: 19.29. And on the contrary, it is as clear, that God, for the punishment of the sins of the people, maketh the earth barren and unfruitful, sendeth dearth and famine, etc. as we read, joel: ch. first and second. Likewise, Amos. 4.6.7.8.9. Yea so, that God doth even turn abundance into want, & curseth the very plenty of those, that do abuse it: according to the threatening of God. Deut: 28.17.22, 23.38.39.40.41.42. Let this suffice concerning the providence of God, in governing the creatures, created in the third day.  
Question. WHat proof can you now allege, concerning the works created in the fourth day: to show that God doth likewise rule & govern them? This also may be made manifest, Answer. from record of ancient experience, in that at the prayer of joshua, God stayed the ordinary course of the Sun and the Moon by the space of a whole day: yea so, that the day of this staying of the Sun was as long as two days ordinarily.  

Explication and proof.  This did the Lord, to the end his people might avenge themselves: or rather that they might execute the vengeance of the Lord upon his enemies, the more effectually. So we read Iosh: chap 10. verse 12.13.14.  

F●ue hours in going back, and ti●e in going forward again: the choice ●f th' sig●e being offered to the King about the ●●d time of the day.  And in the days of the reign of good K. Hezekiah, the Lord caused the Sun to go back ten degrees: 2. King: chap: 20, 11. and Isai: 38, 8. So that the day of this going back of the Sun, was lengthened the space of ten hours, so that it was two and twenty hours long as some do probably esteem the degrees of the dial to be every half hour, four and twenty in all.  
The same providence of God, is manifested also, by a like unwonted course, concerning the darkness, the which God continued upon the land of Egypt, by the space of three days together: and that also in so palpable a manner, that the Egyptians saw no glimpse of light, either from Sun, or Moon, or any Star, for all that while. Exod: 10, 22.23.  
The like is to be said concerning the darkness which was at the crucifying of our Saviour Christ: as we read, Mat: chap: 27, 45.  
So that, it cannot be denied, b●t must needs be granted, that the Lord hath openly avouched his providence and government, over his heavenly creatures: as well as over the heavens themselves, and as over the earth, and the waters, as we saw before.  
And in this respect, doth the Lord by his holy Prophet, animate and embolden his people, against all superstitious fear of the signs of heaven after the manner of the heathen: jerem: chap: 10, 1.2.  
This therefore shall suffice for this present, to prove the government and providence of God, concerning the works of his creation in the fourth day.  
THe works of the fift days Creation, are now to be considered.  
Question. By what proofs, may we be confirmed to believe, that God by his most holy providence, ruleth and governeth over them: to wit, over the fishes of the Sea, and over the fowls of heaven?  
Answer. Touching the fishes of the Sea, we have an evident instance, or example, to show the provident hand of God; in that he prepared the great Whale-fishe, to receive the Prophet jonah, at the same instant, when he was thrown out of the ship into the Sea: and in that according to the time appointed of God, the same fish cast up jonah, upon the dry land again. jonah: chapter 1.17. and chapped: 2.10.  
Likewise, we have other notable instances: namely, in that when our Saviour Christ was to pay tribute money: a fish came to Peter's angle, that had a piece of twenty pence in the mouth of it, for the discharge of the tribute: according as our Saviour Christ told Peter that it should so come to pass. Matth: 17.27. And again, in that at another time, at the commandment and direction of our Savi: Christ his disciples had forthwith, an extraordinary draft of fishes, after they had wearied themselves with fishing, and could take no fish, all the night before. Luke Chapter 5. verse 4. etc. And again john: 21.3.4.5.6.  

Explication and proof  These indeed are very evident instances, concerning the fishes of the Seas. For these things came not thus to pass, according to a bare foreknowledge, that such a fish, or such and such a company, or skole of fishes, should at that time be in such or such places. But our Saviour Christ knew, that God had by his Divine providence appointed, that these fishes, must for such purposes, come to those very places, & there to attend the pleasure of God, to do his will, in the appointed times & seasons thereof, even at his sovereign commandment.  
But you have not yet showed any ground, for the proof of God's providence and government, over the Fowls of the air, which were a part of the fift days creation.  
Question. What further proof have you therefore, for this point?  
Answer In the 9 verse of the 147. Psalm, the holy Psalmist saith thus. Our God giveth food to the young ravens that cry. The same doth the Lord himself affirm also, in the book of job: chap: 39 verse 3. Who (saith God) prepareth for the ravens his meat, when his birds cry unto God, wandering for lack of meat? As though he should say. It is I the Lord only, that by my providence do make provision for them. And 1. Kings, 17.45.6. We read it testified, that God used the ravens for his instruments, to feed Elijah his Prophet. And Matth: chapped: 6.26. Our Saviour Christ affirmeth, that it is our heavenly Father, that feedeth the fowls of heaven. And again, chapter 10. 29. A sparrow, (saith he) falleth not to the ground, without your heavenly Father.  

Explication and proof.  That is to say, it doth not miscarry, or come to the death of it, by falling into the net of the fowler, neither is killed by him that shooteth with the stone-bow, or is taken of the ravenous fowl, or any other way: but even as it pleaseth God by his divine providence to dispose thereof. For such is the signification of the phrase, to fall to the earth; according to that 2. King: ch. 10. vers. 10. There shall fall unto the earth, nothing of the word which the Lord at any time speaketh.  
Moreover job: chapped: 39.20. God is said to watch over the eggs of the Ostrich, so that they are hatched in due time: though this fowl, laying them in the sand, be negligent in looking to the hatching of them.  
And in the same chapter, God denying unto man, the government of other wild fowls, he doth justly challenge it as proper to himself: and giveth the instance in the wild hawk, & the Eagle, which without the help of man, provide for themselves, but not without the gift of God: who maketh them (as the Scriptures speak) Lord of the wing; and directeth them also, whether they shall fly to find their food. These shall suffice, to show the providence of God, over the works of the fift day.  
Let us now go forward, to the works of the sixth day. And first of all, concerning the cattle, which are more tame: even such as God created and made by nature more gentle and serviceable, for the special and common use of man; such as are the horse, the ox, and the ass, etc.  
Question. What proof of holy Scripture have you to confirm you to believe, that God hath a provident care and government over them?  
Answer. In the 104. Psal, verse 14. The Lord our God (saith the Prophet) causeth grass to grow for the cattle. And Psalm 147.9. He giveth to beasts their food. And Psal. 36.6. The Lord preserveth both man and beast.  

Explication and proof.  These are plain testimonies. And it may yet further appear, by that commandment, which God giveth to man: that he deal well with his ox, which treadeth out: that is, which by treading thresheth out his corn, etc. And in that he putteth into the heart of every man, that hath regard of just and equal dealing, to regard the life of his beast. Prover: chapped: 12.10. and Deuteron: 25.4.  
Furthermore, that the providence of God ruleth such brute beasts, we have a very special instance. 1. Sam: chapped: 6. verse. 12. where we read, that the milk kine, new taken away from their sucking calves, and never acquainted to the yoke: yet by the appointment of God, they do of their willing accord, dr●w the Ark of the Lord, out of the country of the Philistimes, home to the Israelites, to whom it did by right belong, and not unto them.  
But leaving these, let us come to the wild beasts.  
Question. What proof have you, to show the provident government of the Lord God over them?  
Answer. In the ●1. verse of the 104. Psalm before alleged. The Lions (saith the Psalmist) roar after their pray, and seek their meat at God.  

Explication and proof.  The same is likewise given to understand, in the two first verses of the 39, book of job: Wilt thou hunt the prey for the Lion (saith the spirit of God?) ●r fill the appetite of the Lion's whelps, when they couch in their places, and remain in the covert, to lie in wait. As though the Lord should say: this were too hard & dangerous a province (as we may say) for man to undertake. And again, in the same chapter, from the 4. verse, the same is given to be considered of us, concerning the wild goat, the wild ass, the hind, and the unicorn.  
In the first book of the King's chapter 13.26. God delivered a certain Prophet, to be slain of a Lion, which met him by the appointment of God to the same end: because he had disobeyed his commandment.  
Nevertheless, God so limited and restrained the Lion, that he did not devour any part of him: verses 24.25. And Dan: chapped: 6.22. it is recorded that God did, by the ministery of his holy Angel, so shut the hungry Lion's mouths, to whom the Prophet Daniel was thrown, that they could do him no hurt at all, because he believed in God, that he was able to deliver him.  
But 2. King: ch. 2. verse 24. God sent two Bears out of a wood, and gave them power, to destroy and tore in pieces, two and forty of those wicked children, that mocked the holy Prophet of God Elisha. And thus the Providence of God reacheth to the government of every wild beast.  
Question. Now of the brute beasts of the earth, that kind only is behind, which creep upon the earth. What proof have you, that they also, are ruled and governed by the providence of God?  
Answer. We read in the 21. Chapter of the book of Numbers, verse 6. that God sent fiery Serpents, among the people of Israel which stung them so that many of them died of the inflammation of the poison, because of their murmuring against God, and his faithful servant Moses.  

Explication and proof.  The providence of God, and his government over this kind of creatures, even to the least of them: may evidently be argued from hence, that it pleased him to preserve a remnant of them, that they should not be drowned in the general deluge or flood: as we read Gen: 7. verses 8.14.17.  
We may likewise perceive it evidently, from those punishments which God laid upon the Egyptians, by sending frogs, and louse, and grasshoppers, which we may well enough reckon among the creeping things, as being near of kind unto them. Moreover, we may understand it to be so, by this: that as he threateneth, so he sendeth many times, the caterpillars, and other worms, for the punishment of the sins of his people, joel. chapter 1, 4. As also in that upon their repentance, he taketh them away again: as chapped: 2.25. and Malac: chapped: 3.11. This part of God's providence, is not to be neglected of us. For it is so far from derogating from the honour of it, as we shall have occasion hereafter to observe further: that it doth on the contrary, most lively set out the absolute perfection of it; in so much as it extendeth itself, even to the most wise, just, and exact ordering of the least and basest worm, that creepeth upon the face of the earth.  
ANd now we come to the last, and greatest work, of the creation of the sixth day: to wit? the making of mankind. Whom, as God created by his special wisdom: so he governeth them with their whole posterity, with a principal, and most provident care and regard, above all other of the earthly creatures, from time to time. Not only before the fall (as we have already seen) but also ever since the fall, as we are henceforth to inquire.  
The which, that we may do in some commodious course: we must necessarily proceed by some division, or distribution of parts, or members, such as are to be distinguished in this argument. For by reason of the fall of mankind, some (as reprobates) are justly left in their sins: wherein also they do willingly continue, yea and harden their hearts, against all holy means tending to the contrary. Other (being elected according to the free grace and mercy of God) they harken to God, repent of their sins, and dutifully embrace all means and helps, which God vouchsafeth them for their furtherance to everlasting happiness and salvation.  
Wherefore, let us accordingly, inquire of these parts of Gods most provident government: as well concerning the one, as the other.  
And herein also, not only concerning the bodies, and outward estate: but principally, concerning the government of the souls and spirits of men. Neither yet let us inquire of particular persons alone: but also of Families, and whole States, Cities, Nations, and Kingdoms. For all are most wisely, and exactly, ruled and governed: not by a general and confused providence, but even by a particular and vigilant care, every way.  
FIrst therefore, concerning the wicked; what Ground have you, that God by his divine providence, governeth and ruleth, or rather over-ruleth and bridleth them? Wherein also, seeing we are to begin with particular persons, concerning their outward and private estate.  
Question. What Ground have you for the proof of the providence of the Lord God herein?  
Answer. Wicked Cain, the first man after the fall, may be a notable example hereof, in that the Lord God minding to make him to be in the fight of all men, a visible, (and as it were a branded) example of his temporal punishment, here in this world, for his unnatural and cruel fratricide, or murdering of his godly Brother: he granted him therefore, the protection of his life, so that none should take it away from him. Though indeed, God did this in such sort, that his life had in the bosom of it, the continual discomfort, and fear of death; yea and therewithal, through the guiltenes of a most evil conscience: an expectation of a most woeful judgement, to fall upon him afterward.  

Explication and proofs.  So indeed, the holy history itself, giveth plainly to every advised and attentive Reader to understand: Genes: chapter 4.11.12. etc. From the which decree of God, concerning the safeguard of this wicked man's life; so long as it was his pleasure, for example's sake to continue the same: we may justly affirm, that the lives of all the wicked, are so in the hand of God, that none can take life away from them, till the time appointed of God be come. But when that time is once come; God himself will root them out, according to their desert: and prosper every means, which he himself hath prepared to that end.  
Moreover, as God maintaineth the life of every wicked man, so long as he thinketh good to let them live; so he alloweth unto them, the outward means, and natural comforts of this natural life: Matth. 5.45. and Psal: 17.14. The which their allowance from God, the godly are warned, that they do not envy or repine against them for it: as we read, Psalm: 37.1. and in divers other places.  
The wicked are partakers also of bodily health, which is a good gift of God: yet so, as when they have abused this gift, to the full measure of their sin, God taketh away both health & life, as job: 21.7. etc. and Ps: 73.3.4. etc. Read also, 1. Sam: 5.6. and 2. Chron: 21.12.14.15. Acts 12.23. Isai: chapped: 37. verses 36.37.38.  
Nevertheless, let us herewithal observe, that the Lord doth not seldom give unto the wicked (whose portion is in this life only) more speedy, and also longer continued outward prosperity, than he doth to his own children: as in this point even Cain, and his posterity, may from the beginning be examples or instances, in that they flourished and ruffled in the world, while Adam and Eve, were without posterity, from any other child: and no doubt grieved to behold the wickedness of Cain, unto the hundred and thirtieth year of their age, before God gave them Sheth, to succeed in stead of godly Abel. And the same is evident from the examples of Ishmael and Esau, who had either of them, a long start before jaakob, as touching the wealth and glory of this present evil world. Gen: chapped: 36.31.  
And herewithal also, for expeditions sake, let us take the same for examples, how God giveth this outward prosperity and advancement, not only to particular people in their private estate, but also to whole public states and kingdoms, though they be wicked and ungodly: as it is further evident, by the rising of all the chiefest Monarchies of the world, among the Assyrians, Babylonians, Medes, and Persians, and among the Romans. Yet so as their falling and dissolution, is likewise determined, and ordered by the Sacred providence of God, as well as their rising: according as the holy Prophecies given forth thereof, by holy inspiration from God, do plainly evict. Of the which, read a special instance, Dan: chap: 5.25. God hath numbered thy kingdom, and hath finished it: saith the Prophet to king Belshazzar. And generally, it is most certainly determined by the Lord: that not only particular persons, but also that whole Families, States, and Kingdoms, that will not serve the Lord, shall perish at the last, through the just displeasure and judgement of God; when once their day is come, and the measure of their sin is at the full. As Prou: 2.22. And 3.33. and 14.11. Isai: 54.15 etc. Ier: 25.15. Zech: 14.17. etc. Psalm 75.4.5.6. etc.  
God manifesteth his providence, by his judgements upon the wicked from day to day, in all places, as we might see, if we would diligently mark them. He bringeth secret sins, many times to light, very strangely, even before men: and how much more then, may we justly persuade ourselves, that all things are naked and manifest before himself?  
Thus the providence of God ruleth all the wicked of the earth, as touching their persons and outward estate: both particularly and generally, and also privately, and publicly.  
Question. But may the same also, be truly affirmed, concerning their souls, wherein is seated the fountain of their wickedness: that they are likewise governed, by the holy providence of the Lord?  
Yea, there is no doubt, but it may be truly affirmed: and accordingly, 
The ground and meaning of it.  it ought to be so acknowledged and believed, of every true believer.  
Question. In what sense may it be truly affirmed, and aught also to be believed that it is so?  
Answer. Whereas the wicked, through self-love and pride in themselves, and of wilful malice and despite against others, (they following therein the suggestion of the devil) do endeavour by all means, to abuse that wit and strength which they have naturally: howsoever God doth not usually take away from them their wit and strength, neither doth bereave them of all means, in such sort that they cannot neither devise nor practise, great and mischievous enterprises: yet, by his overreaching wisdom, together with his most holy and ever-ruling power, he turneth their deepest devices, and mightiest designments whatsoever, to serve his own most sovereign counsel and purpose, to the glory of his own name, and the final benefit and comfort of his Church and people.  

Explication & proof.  This is notably to be seen, in the violent practice of the Sabeans and Chaldeans against job, if we compare the first and the last chapters of that book together. Likewise, in the subtle practice of the wicked jews, against our Saviour Christ, according to that. Act 2.23. And in the practice of the brethren of joseph against him. Gene. 37.27. etc. For (as joseph saith, upon comfortable experience: chap: 45.5.) God sent me before ye, for your preservation. And chapter 50.21. When ye thought evil against me, God disposed it to good, etc. Read also Isai: chap: 10 5, 6, 7, etc. O Ashur, the rod of my wrath, etc. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy and cut off not a few nations. etc. But when the Lord hath accomplished all his work upon Mount Zion and jerusalem, I will visit the fruit of the proud heart of the King of Ashur, and his glorious and proud looks. And chap. 37. ●8, 29. Because thou ragest against me (saith the Lord) and thy tumult is come up into mine ears; therefore will I put my hook into thy nostrils, and my bridle in thy lips, etc. And verses 36, 37, 38. The Angel of the Lord went out, and smote in the Camp of Ashur, an hundred fourscore, and five thousand, etc.  
Yea, so doth the Lord overrule the counsels, purposes, and enterprises of the wicked; that whereas they in their wilfulness, say in themselves, and of themselves, that they will do this, or that evil and mischief: God also saith in his justice (even so often as he seethe it meet to permit and leave them to their own will) that they shall do it. Yea, God himself doth it by them; we mean the action or thing that is done, as it is a just punishment any way, either upon themselves, or upon any other by them: but not in respect of the evil quality, nor according to the evil ends, which the wicked propound to themselves, in their ungodly enterprises. And thus God, above that which the wicked intent (serving his one holy counsel by them) he doth nevertheless, by that light of nature which is in them, and by the rebukes of his own spirit, in such sort convince their consciences of their wickedness, even before they do commit it: that they stand justly condemned in themselves, for every wicked thing, which at any time they either mind or do. This is manifest by the examples before alleged, as also by that which the Lord saith, concerning the hardening of Pharaohs heart, Ex. 7.3. and ch. 9.12, 16. and ch. 10.1, 20. and ch. 14.4. And likewise, concerning the open defiling of King David's wives. 2. Sa. 12.10, 11, 12. And according to that which the same King saith of railing Shimei; that the Lord had bidden him curse David. ch. 16.10. According also, as the Lord is said, to put a lying spirit in the mouth of Ahabs false Prophets, to the end he might, by their evil counsel, bring evil upon the wicked King, as the Prophet Michaiah told him: as we read 1. King. 22.23.  
Nevertheless, GOD doth many times, as pleaseth him, take the wise, and snarl them so in their own crafts, that he doth not only overthrow their enterprises, when they have made some entrance into the execution of them, but also otherwhile, he doth even frustrate and defeat them so, that they cannot find the opportunity, or any means, to their liking and desire, once to set them on foot: as we read, job: 5.12.13. 1. Corinth: 3.19.20. Luke chapped: 1.51. Whereof also we have a notable example, in the overthrow of Ahitophels' counsel: 2. Sam: 17.14. And in the overthrow of Hamans' intended cruelty, as we read in the book of Ester.  
Finally, God doth often times alter and change, the purposes and resolutions of the wicked, by altering and changing their own affections. As the memorable example of Esau plainly showeth, in that, albeit he came against his brother jaakob with an hostile mind: yet before he came at him, his heart was so changed, that he dealeth kindly and brotherly; above all that might be expected, from such a profane ruffian, as he was. Genes: chap: 33. And before this, in the 31. chapped: of the same book of holy Scripture, we read of some thing a like change, in the heart and purpose of Laban: in his wrathful pursuit after the same good servant of God. And after this, Exod: chapped: 12.35. etc. we read, that at the departure of the Israelites out of Egypt, God gave them such favour in the eyes of their most hateful adversaries: that they gave them their jewels of Gold, and jewels of silver, and raiment.  
Thus then, whereas the preparations of the heart are in man: we may see (according to the holy Proverb,) the answer of the tongue is of the Lord. Prou: 16.1. And again in the 9 verse of the same chapter. The heart of man purposeth his way: but the Lord doth direct his steps. And verse 7. When the ways of a man please the Lord, he will make even his enemies at peace with him. And chapped: 21: 1. Even the King's heart is in the hand of the Lord, as the rivers of waters: he turneth it whether so ever it pleaseth him. According to that we read Psal: 106.46. God gave his people favour, in the sight of all them that led them captives. And Ier: 10.23. O Lord (saith the Prophet) I know that the way of man is not in himself, neither is it in man to walk, and to direct his steps.  
Such doubtless, is the effectual providence and government of God, over the most wicked and ungodly, their thoughts, purposes, and actions; he himself abiding perfectly righteous, without any the least participating with them in their sin: no more than the Sun is defiled by the carrion, or is the proper cause of the stench and putrefaction of it, by casting the pure beams thereof upon it. For this the carrion hath properly of itself, etc.  
But leaving the wicked: let us now come to the most choice and fatherly Providence of God, in the government of his own dear children. The which part (as one may say) of his divine Providence, is of all other most gracious and admirable: specially concerning their souls, which are most dear, and precious before him.  
Question. Yet before we come to this point: what proof of holy Scripture have you, concerning the persons, and outward estate of every one of God's children, more privately and particularly; that God doth in special and tender manner watch over them, and rule and govern them?  
Answer. In the 34, Psalm, verses 18.19. Many (yea & the same also great) are the troubles of the righteous man (saith the holy Psalmist) but the Lord delivereth him out of them all. He keepeth all his bones, not one of them is broken. And in this holy confidence, he saith further. Thou art my God My times are in thy hand, etc. Psalm: 31.14.15. And Psal: 71. verses 5.6. Thou art my hope o Lord God, even my trust from my youth. Upon thee have I been stayed from the womb: thou art he that took me out of my mother's bowels, etc. And Psalm 116.15. Precious in the sight of the Lord is the death of his Saints. Finally, Psalm: 16.9. My flesh also doth rest in hope.  

Explication and proof.  Here we may see plainly, that the providence of God, is very gracious toward the outward estate and people of his children; in so much as he will prosecute them with his favour, even to the death, to the grave, and afterward: until he shall raise them out of the dust again.  
And concerning his tender care over us, in this life: read more Psalm 3. He will preserve his servants against thousands that rise up against them. And Psalm 91. He doth defend them from many contagious diseases, even from the noisome plague and pestilence. Or if he do afflict them this way, for their trial, he doth nevertheless tender them with a fatherly pity and compassion: wherein he never faileth such as put their trust in him. As Heb: 12.5. etc. And as the example of king Hezekiah Isai: chapter 38. whom the Lord God did most graciously cure of his grievous disease, confirmeth the same.  
And yet further, touching the special care of God, over the outward estate of his children: let us consider of the reason which our Saviour Christ useth, Math: 6.26. God your heavenly Father provideth for the fowls of heaven. Are not ye much better than they? To wit, better in God's gracious account, and estimation for Christ's sake: howsoever in ourselves, we are most unworthy, by reason of our sins. Whereunto accordeth that which we read chap: 10.31. where our Saviour Christ saith thus, Fear ye not, ye are of more value than many sparrows. Yea and all the hairs of your head are numbered. This also God hath of old most famously testified, by his feeding of the Israelites with Manna from heaven: and by giving them water out of the rock, by the space of forty years together.  
And likewise, by many other gracious effects of his fatherly providence, in feeding many, in the times of dearth and famine: as the Prophet Elijah, and the widow of Zarephath, etc. Read also Psalm 34.10. Isai: 65.13. and Psal: 113.7.8.9. And Gen: 24.1. It was the Lord who blessed Abraham with all outward blessings.  
It is evident therefore, that the Lord our God, hath a special care, and Fatherly providence, even over the bodies, and outward estate of his faithful servants, and dear children.  
NOw what ground and proof have you, concerning his like gracious providence and government, Question. over their souls: the which (as was said) is always most gracious and admirable?  
Answer. All the care, which the Lord hath over the bodies, and outward estate of every faithful servant, and dutiful child of his: it proceedeth altogether of that love, which he chiefly beareth toward their souls.  
In the which respect, in the place to the Hebr: lately alleged, God entituleth himself to be in a special manner, the Father of their souls and spirits.  

Explication & proof.  It is so indeed. For in all afflictions of the body, as well as by all outward comforts of this life; God hath a most fatherly care to turn all to the benefit of the soul: according to that of the Apostle Paul, Romans 8.28. We know that all things work together for the best, unto them that are called of his purpose, etc.  
But more particularly.  
Question. What is that admirable manner of the Lord God his most provident, merciful, and fatherly government, over the souls of his children, and faithful servants?  
Answer. Whereas we are all of us by nature, vain, foolish, proud, and rebellious, against God, and his word; he doth by the gracious power of his holy Spirit, through his word, so alter and change the hearts, minds, and wills, of all those that be his: that he maketh them fools in themselves, & showeth them to be in themselves weak also, miserable, & every way forlorn; that so he may make them careful, to seek to be truly wise, holy, and blessed in him. Yea he leadeth them down, as it were, to the lowest pit of Hell: that he may make them fit at the last, to inhabit the highest, and most glorious Heavens.  
And all this, of his mere grace and favour, in his beloved Son our Lord jesus Christ: even according to his own counsel and purpose in him, before the world was, as was said before.  
It is very true. For even hereunto, doth the Lord subordinate the course of his government, over all his other creatures, and works. To this purpose, hath he sanctified all his holy ordinances, word, prayer, Sacraments, etc. To this purpose doth he specially guide the thoughts, words, and works of his children; censuring, rebuking, and chastising them, so far as they do err and go astray from him: but comforting, encouraging, and rejoicing them in all things, wherein they do well obeying his word, and the holy motions of his good Spirit, which frameth their hearts, of conscience, to will and desire, that only which God willeth, etc.  
This your last answer, containeth both the effects, and also the cause of this excellent providence of God concerning his children. For the which I desire that you should show some proof, out of the holy Scriptures.  
And first concerning the effects of Gods most holy government, in the altering and changing of the hearts of his chldrens: of fools making them wise, of weak strong, etc.  
Question. What ground have you for the proof of these things?  
Answer. To this purpose, the Apostle Paul teacheth us, that we are not of ourselves sufficient (no not fit) so much as to think a good thought. 2. Cor. 3.5. Much rather therefore, must the will and the deed be of God. Philipp: 2.13. For it is God (saith the same Apostle) who worketh in you the will, and the deed, even of his good pleasure.  
And 1. Corinth: 12.3. No man can say that jesus is the Lord, but by the holy Ghost. And Romans 8.14. They that are the Sons of God, are led by the Spirit of God.  
Finally. Galatians 5.22. etc. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. For they that are Christ's, have crucified the flesh with the affections and lu●●es. If we live in the Spirit, let us walk in the Spirit.  

Explication and proof. See the last Answer, in the former page.  These holy Scriptures, do show in deed, the most excellent and admirable work, and government of God, concerning the souls of his children.  
To the which purpose also, the Apostle saith further. Let every one that seemeth to be wise in this world, be a fool that he may be wise. For the wisdom of this world is foolishness with God, etc. 1. Corinth: 3.18.19.  
Read also Rom: 7.9. etc. to the end. And Galat: 5.17. Read likewise Revel: 3.17.18.19. Thou sayest, I am rich, etc. and knowest not that thou art wretched, etc. I counsel thee to buy of me gold tried by the fire, that thou mayest be made rich, etc. As many as I love, I rebuke and chasten: be zealous therefore, and amend.  
And that the Lord leadeth his children down, as it were, to the lowest pit, and raiseth them up again, from all their fears and sorrows, etc. it is evident. Psalm: 86.13. and Psalm: 130.1. And likewise, Acts 14.22. The beaten way to the kingdom of God, is by manifold affliction and tribulation. But in all troubles and afflictions, the Lord standeth by his children, as a tender supporter, and comforter. 2. Corinth: 4 8 9  
Moreover, how exact a watch, and how provident a government, the Lord exerciseth over his children: read it notably described, Psalm: 139.1. etc. O Lord (saith the Psalmist) thou hast tried me, and known me. Thou knowest my sitting and my rising: thou understandest my thought a far off: etc.  
Thou boldest me strait behind and before, etc. Whether shall I go from thy Spirit, etc. But all this, to the singular benefit of every true servant of God: whom God nurtureth, as a Father his child whom he dearly loveth.  
And as he dealeth thus watchfully, for every one a part, so doth he for the whole body of the Church conjointlie: against the which, the very gates and power of Hell, shall never be able to prevail, as our Saviour Chr●st h●mselfe assureth us.  
Finally, the government of God over the souls of his children, (whether of every one apart, or of many, or of all together) it is to be considered, not only in his long sufferance before their conversion, but also in their conversion itself, and for ever after. So that if they wax at any time forgetful, he causeth their own hearts to smite them, as he did the heart of king David, after that he had sinned in numbering the people: he giveth them troubled consciences: he chastiseth them sharply in their bodies, because of the sin of their souls: he taketh away all comfort of his Spirit for the time, though he mindeth to restore them to their former joys again. But who can express the manifold wisdom of Gods most holy providence, in the government of his children?  
Hitherto of the effects, of Gods most gracious providence towards his Church, and every member thereof.  
LEt us now come now to the chief cause of all. The which (as was said) is the mere grace and favour of God.  
Question. What ground have you hereof?  
Answer. Because thou wast precious in my sight (saith the Lord by his holy Prophet,) and thou wert honourable, and I loved thee, therefore will I give man for thee, and people for thy sake. Isai: chapped: 43.4. etc.  

Explication & proof.  The same we may see likewise testified Deut: chapped: 7. verses 6.7.8. etc. and Ezek: chapped: 16.1.2.3. etc. The which testimonies, though they respected more particularly the Church of the jews; yet by them it is evident, what manner of affection, the Lord beareth towards his whole church, both of jews and Gentiles: and also what is the true cause of all the dignity and happiness of the Church; even the free love and adoption or acceptance of God, as he himself expressly professeth, and as the Church dutifully acknowledgeth. Psalm 44.3.  
Nevertheless let us see some proofs out of the new Testament.  
Question. What have you to allege from thence?  
Answer. In the first chapter of the epistle to the Ephesians, verse 3. etc. thus we read. Blessed be God, even the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessing, in heavenly things in Christ. As he hath chosen us in him before the foundation of the world, that we should be holy, and without blame, before him in love. Who hath predestinated us, to be adopted, through jesus Christ unto himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherewith he hath made us accepted in his Beloved, etc.  

Explication & proof.  This one place, duly considered, maketh all, fully open and plain, concerning the chief and most high cause of all, together with the effects and fruits thereof. For the which, the Apostle teacheth us by his example and practice, to be most thankful to God: and to give him the highest glory and praise that may be. For this doth equally appertain to all believers, whether jew or Gentile, that they are elected of God, etc. Gal: 3.28. Coloss: 3.11. This one place therefore, might suffice alone to this purpose.  
Nevertheless, it shall not be amiss, to add some other testimony, to this out of the Ephesians: to the end this so principal a point, may be made more familiar unto us.  
To this end therefore, read Rom: 8.29.30. Those whom he knew before, he also predestinated, to be made like to the image of his Son, that he might be the first borne among many brethren. Moreover, whom he predestinated, them also he called, etc. And 1. Corinth: 1.27.28. God hath chosen the foolish things of the world, to confound the wise, and God hath chosen the weak things of the world, to confound the mighty things, etc. And Tit: 3. verse 4. etc. We ourselves also were in times past unwise, disobedient, deceived, etc. But when the bountifulness and love of GOD our Saviour, toward man appeared. Not by the works of righteousness, which we had done, but according to his mercy he saved us. etc.  
There are many other such like places: but these shall for the present suffice. From the which, we may easily conceive, 
The Promise.  that as the mystery itself is very great and admirable: so also is that providence & government, whereby it is ordered and disposed, most admirable and glorious, as the Sun when it is at the highest, and shineth in the full strength and brightness thereof.  
Hitherto therefore, concerning the grounds of the whole providence and all-seeing government of the Lord God, over all his works both visible, and invisible, smaller and greater, and greatest of all; even so far forth, as the Creation of the same our most wise and almighty God, hath extended itself.  
Now henceforth, let us in the next place, inquire of the Promises, concerning the gracious and fatherly providence of God, and that in the same order, as near as we can: wherein we have searched out the grounds, or proofs, and meaning of this Article.  
Nevertheless, in so much as all other promises, concerning the fatherly providence of God, toward us, and all true believers, resteth upon that first promise; which it pleased God our heavenly Father, to make our first, and most ancient parents, or progenitors, touching both their and our own recovery, out of their most woeful fall: let us begin with that first of all.  
Question. What promise have we therefore, concerning the most gracious and fatherly providence of God our heavenly Father in this behalf?  
Answer. In the third chapter of Genesis verse 15. This most gracious promise of God is contained. It is a part of that speech, wherein the Lord our God denounced his heavy curse against the Serpent, which was the instrument of the Devil, wherewith he deceived Eve: or rather against the Devil himself, who was the author of the evil. I will also (saith the Lord) put enmity between thee, and the woman, and between thy seed, and her seed. It shall break thine head, & thou shalt bruise the heel of it.  

Explication and proof.  This being the first promise of God after the fall, it is also the most gracious promise that ever he made; and in deed the very ground of every promise, whatsoever he hath at any time for ever after uttered to mankind.  
The meaning of it is this; that God of his most fatherly goodness and mercy, will not suffer any one of his elect children, seruilelie to abide under the slavery and tyranny of the Devil: but that in and by his Son our Lord jesus Christ, he will give them power and grace, not only to resist, but also finally to vanquish and overcome him; howsoever in the mean while, he shall trouble and annoy them.  
This is lively expressed, by an unequal comparison betwixt the head of the Serpent, and the heel of the seed of the woman: the crushing of the one, and the bruising or biting of the other. For notwithstanding one and the same Hebrew verb, is referred both to the head and to the heel, yet according as it admitteth a diverse signification, so is it justly to be translated, for the best commodity of the sense.  
Wherefore the Serpent's annoyance may fitly be called a bruising, or rather a biting or stinging (though not deadly) following upon the Serpent's hissing, as the Hebrew word Shuph, referred to the Serpent, properly signifieth. And likewise the victory of the woman's seed, may well be expressed by our English word crushing, or beating to pieces, or as one would say, stamping to pummisse, to the utter confusion of the Devil: according as the same word is used, job chapter 9.17. He destroyeth me with a tempest.  
Moreover, as the crushing of the head, is more grievous than the bruising of the heel: so is the speech apt to express, that the Devil shall go by the worse in this conflict. And so doth the Apostle interpret the same word, as it is referred to the seed of the woman. Rom: 16.20. The God of peace shall tread down Satan under your feet shortly. Suntripsei. For Suntribo, signifying to break, shukke, or crush a thing to pieces: being applied to the feet, noteth that breaking or crushing, which is by stamping upon a thing.  
And so we may see, that the Apostles Greek words, are a most fit interpretation of the Hebrew word (Shuph,) which the Prophet Moses useth in the 3. chapter of Genesis, to express the victory of the seed of the woman, against the Serpent, and his seed. It is like in signification to the word Ramas', Psal. 91.13. Thou shalt walk upon the Lion and Asp: the young Lion and the Dragon shalt thou tread under feet. But this victory is not obtained by our own valour and strength; but only in and by the divine power and grace of our Lord jesus Christ: according as the Apostle Paul, even in the place now alleged showeth, in that so soon as he had made mention of the victory, by and by, (as it were pointing to the Author and achiever therereof) The grace of our Lord jesus Christ be with you: saith the Apostle to the Romans. As though he should tell them in plain words, that it is by his grace alone: that they and all Christians obtain victory against the devil.  
Question. NOw therefore, having seen as it were the foundation of all the promises of God: let us proceed to the rest. Among the which, in the first place, what promise have you that God in his fatherly providence, will after this life ended, receive us, and all his children, truly believing in him, into his invisible and glorious heavens: our souls first, and afterwards our bodies at the last day, in the general resurrection?  
Answer. The covenant of God, wherein he promiseth to be our God, it is an assurance of either of these blessings unto us, and to all true believers: according to that comfortable interpretation and testimony, which our Saviour Christ giveth hereof, against the heresy of the Sadduces, who denied the resurrection, in that he answered them, as we read Mat. 22. verses 29, 30, 31, 32. Ye err (saith he) not knowing the Scriptures, nor the power of God. For in the resurrection, they neither marry wives, neither are wives bestowed in marriage, but they are as the Angels of God in heaven. And concerning the resurrection of the dead, (he saith further) have ye not read what is spoken to you of God saying: I am the God of Abraham, and the God of Isaak, and the God of jaakob? God is not the God of the dead, but of the living.  
And 1. Thess. chap. 4.17. The Apostle Paul testifieth, that we shall be caught up in the clouds, to meet the Lord in the air: and that so we shall be for ever with the Lord.  

Explication and proof.  Yea: and to this end also, it is further assured unto us by the Apostle john, revel. 20.13. That the Sea shall then give up her dead: that is to say, all the bodies of men that have been drowned and consumed therein. Yea, that death shall deliver up the servants of God, with what manner of death soever they have been bereaved of this life: and howsoever their bodies have been destroyed by their murderers and persecutors; whether with fire, or by wild beasts, (to whom they have been cast to be devoured) or any other way, for the testimony of the truth and Gospel of our Saviour Christ. Whereof also, our Saviour himself doth further assure us: in that he promiseth, That the holy Angels shall gather together the bodies of his elect, from the four winds, and from the one end of heaven to the other. Mat. 24.31.  
And touching the souls of the faithful, that they are received into heaven, so soon as they leave their bodies, and departed this natural and transitory life: we may perceive by the gracious promise of our Saviour Christ, to that thief, unto whom God gave the grace, even upon the Cross to believe in Christ, and to repent of his sins. For thus saith our Saviour unto him: This day shalt thou be with me in Paradise. Now there is no doubt, that he will be less gracious, to these that shall be careful to yield a more speedy, and a longer continued faithful service unto him.  
Likewise, in so much as the same our Saviour showeth, that the Angels of God carried the soul of Lazarus into Abraham's bosom: that is, into the place of the heavenly rest and happiness of the faithful and elect children of God: he giveth therewithal to understand, what the state and condition is of the souls of all the rest, so soon as they depart out of this life. Finally, to put all out of question, the spirit of Christ testifieth generally, of all that die in the Lord, That they are even thenceforth (for ever) blessed, in that they rest from their labours, and in that their works follow them. revel. 14. verse 13. But of this more afterward in the Article of the resurrection of the body.  
Question. IN the mean while, that we may go on forward: What promise have you concerning the holy Angels, that God in his fatherly providence and government, will use them for instruments of his mercy, toward us, and every one of his children, while we live herein this world?  
Answer. In the 91. Psalm. verses 11, 12. it is written. God will give his Angels charge over thee, to keep thee in all thy ways. They shall bear thee in their hands, lest thou shouldest hurt thy foot against astone.  

Explication and proof.  This is a very gracious promise of God. To the which end, mark I pray you, how the tenderness of the love and care of the holy Angels over us, is expressed as a fruit of the most gracious good will of God himself. They would not willingly have us take the least hurt in the world, while we walk faithfully in the ways and commandments of God. For this doth the holy Ghost give to understand, in that it is said, that they would not willingly suffer us to stumble at a stone. And Matth. 18.10. the like is affirmed by our Saviour Christ saying, See that ye despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my father which is in heaven.  
But why then (may some say) do the children of God sometimes not only stumble, but fall down right and take great hurt? The answer is easy and ready at hand, because none of us do walk so uprightly and entirely with our God, as we ought to do. For verily if we did not fail ourselves, God would never fail us: neither would or should his holy Angels fail us at any time. The experience and proof of this most ready willingness of the holy Angels, is plentifully confirmed by many testimonies of the holy Scriptures, as we shall have further occasion to note by some particulars, when we come to the comforts.  
Touching the wicked Angels, otherwise called devils: we have seen already, how God hath promised that he will strengthen us to prevail against them, in that he will give us power to break the Serpent's head: so that we will stand here no longer about them.  
Nevertheless, in so much as the devil hath now more dangerous, and greater plenty of evil instruments: both to deceive by, and also by the same to execute more cruel violence, than the Serpent, which he used at the beginning, could or now can do, howsoever the kind of them be multiplied every where: that is to say, seeing instead of one Eve, he hath thousands, both subtle & wicked women, and men also, all of our own sex and kind, most apt & mighty to deceive and hurt by: let us consider in this behalf, what promise we have, that our good God, in his fatherly providence, will preserve all his faithful and obedient children, from their violence and craft, while they walk dutifully before him.  
Question. What proof can you allege for this?  
Answer We have one notable proof hereof Psalm. 37. verses 12, 13, 14, 15. The wicked (saith the holy Prophet of God) practiseth against the just, and gnasheth his teeth against him. But the Lord will laugh him to scorn for he seethe that his day, (that is, the day of his calamity or destruction) is coming. The wicked have drawn their sword, and bend their bow to cast down the poor and needy, and to slay such as be of upright conversation. But their sword shall enter into their own heart, and their bows shall be broken.  
Likewise verse 28. The Lord loveth judgement and forsaketh not his Saints: they shall be preserved for evermore: but the seed of the wicked shall be cut off. And yet again in the same Psalm, verses 32, 33. The wicked watcheth the righteous, and seeketh to slay him. But the Lord will not leave him in his hand, nor condemn him when he is judged. Finally, verses 39, 4●. The salvation of righteous men shall be of the Lord, he will be their strength in time of trouble. For the Lord will help them and deliver them: he will deliver them from the wicked, and he will save them because they trust in him.  
Hear it is plain, that the faithful have the most gracious promise of God, for their defence against the outward violence of the wicked instruments of the devil: yea and against their crafty endeavours also, so far as it shall be good for them.  
Show likewise some promise, for preservation against the more spiritual craft of the wicked.  
Question. What promise have you for our warrant in this point?  
Answer. In the 24. verse of the 24. chapter of Saint Matthew, our Saviour Christ assureth us, that so gracious will the Lord be, in guiding and preserving the souls of his elect: that it is unpossible that they should be deceived by any false Prophets, how deceiveablie soever they go to work, yea though they seek to confirm their false doctrines by never so strange signs and wonders.  

Explication and proof.  It is certainly true. They shall not be totally, or finally deceived, in the fundamental points or Articles of the true Christian faith and religion.  
But what is the reason and ground hereof? Verily not their own wisdom and wariness, or strength and constancy: but because God of his mercy hath so decreed and promised, and therefore will by the wisdom and power of his grace, working in them, accordingly effect and accomplish the same. God hath in former times graciously performed this his promise: and there is no doubt to be made, but he will show the same grace and favour still, to those that shall seek it at his hands, even at this day, and to the end of the world. Read 2. Thessalonians 2.11, 12, 13.  
LEt us now come to the promises, concerning the providence of God our heavenly father, in his government over other of his creatures, for the benefit of his children.  
And first concerning the visible heavens, with the hosts and furniture of them. Question. What promise have you that God will so order and govern them, as they shall serve for our benefit, and not be armed against us for our hurt?  
Answer. In the 121. Psalm, verses 5, 6, 7, 8. The Lord is thy keeper (saith the holy Psalmist) the Lord is thy shadow at thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord will preserve thee from all evil, he will keep thy soul. The Lord will preserve thy going out, and thy coming in from henceforth and for ever.  
Likewise Hosea chap. 2.21. God will cause the heavens to hear the earth: that is, he will make it fruitful for man's commodity and use, if he will faithfully serve and obey God.  

Explication & proof.  The grace of this promise of God, may be discerned from the contrary: in that God threateneth against us, that the heavens shall be as it were iron and brass over our heads, and otherwise hurtful also, if we refuse to walk in good duty and obedience before him: as Leviticus 26.9. and Deut. 28. verses 22, 23, 24. Whereof also, we have examples recorded touching the performance of this judgement in former times, for our further admonition and warning, as it hath been observed before: josh. chap. 10. verse 11. And judg. chap. 5.20. The heavens, even the stars of the heavens, are said to have fought against Sisera in their courses. And 1. King. chap. 17.1. and chap. 18.1. james 5.17, 18.  
But beside former warnings: are there not examples among ourselves from time to time, of some stricken with lightnings, or killed with thunder, destroyed by tempests, & c? Gracious therefore is the promise of God to be justly acknowledged: in that through his gracious government, the heavens shall be favourable unto us, if we will truly believe and obey him. Hitherto of the heavenly creatures: the earthly are next.  
Question. WHat further promise have you, that God in his fatherly providence, will govern and dispose of them, to the benefit of his obedient and faithful children?  
Answer. In the same 2. chapter of Hosea, mentioned even now, in the 18. verse thereof, thus we read: In that day (saith the Lord by his Prophet) I will make a covenant for them with the wild beasts, and with the fowls of heaven, and with that which creepeth upon the earth: and I will break the bow, and the sword, and batte● out of the earth, and I will make them sleep safely.  
And then also in the 22. verse, immediately after that the Lord had promised to bear the heavens, and that the heavens should hear the earth (as was answered before) it followeth thus in the next words. And the earth shall bear the corn, and the wine, and the oil, and they shall hear Izreel.  

Explication and proof.  That is to say, even so many as God (alluding to that word Izreel, which is by interpretation, God will sow) promiseth in the next verse, to sow unto himself: that is, will in special manner bless and prosper. For so it followeth in the 23. verse. And in the Hebrew language the allusion is plain. They shall hear I●zregnel (saith the Lord) and I will sow her, Vezrangtiah, etc. Mark well therefore, how the Lord most graciously promiseth to his people, that if they would faithfully cleave unto him, and purely worship and serve him: he would (and no doubt still is willing) to cause a most sweet consent, and harmony as it were, betwixt all other creatures, for man's benefit and comfort.  
This promise was mentioned, when the doctrine of the creation was by us inquired into. So was also that which we read Genesis 8.21.22. and chap. 9.1, 2, 3. and job chapter 5.23. But in so much as they do more directly belong to the providence of GOD, as was there observed: therefore they are upon this occasion, to be called to mind, and diligently perused again.  
Read also, as belonging to the lords covenant concerning the wild beasts on our behalf, upon condition that we would faithfully believe and obey him. Psalm. 91.13. alleged not long before. And Isai. chap. 11.6, 7, 8, 9 though from hence a further blessing is signified by that allusion. The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, and the calf, and the lion and the fat beast together, and a little child shall lead them. And the kow and the bear shall feed: their young ones shall lie together: and the lion shall eat straw like the bullock. And the sucking child shall play upon the hole of the asp, and the weaned child shall put his hand upon the cockatrice hole. Then shall none hurt nor destroy in the Mountain of my holiness: for the earth shall be full of the knowledge of the Lord as the waters that cover the Sea. Read also Mark cha. 16.18. the like promise of our Saviour Christ, and the same confirmed in part by an example of God's gracious providence. Act. 28.3, 4, 5, 6. The Viper was restrained from stingng of Paul's hand.  
Surely, it is our own wickedness, and not want of vigilancy or mercy in the Lord: which doth as it were arm and enrage the wild beasts against us. For otherwise by the virtue & grace of this promise of God: they should be at peace, yea willingly subject unto us. But in so much, as we rebel against God, and break our covenant with him: it is just with God, that they should rebel against us, and break that covenant, which he upon condition of our obedience to God, had by the Law of his creation, made with them for us. And so God himself hath threatened. Leuit: 26.21.22. and Deut: 28. verse 26. An example whereof also, we have seen before, concerning those 42. children, which two bears did tear in pieces, because they mocked the Prophet Elisha. Yea this judgement doth not only fall upon those that are very wicked, but sometime also even upon those that have some desire to serve the Lord, in the times of some common calamity: according to that we read, Psal. 79.2. The dead bodies of thy servants have they given to be meat unto the souls of the heaven: and the flesh of thy Saints to the beasts of the earth. Nevertheless in such cases the Lord knoweth how eternally to save his own, when he rejecteth the ungodly, for ever.  
And for the full clearing of the Lords gracious promise this way, if we would and could faithfully keep covenant with him: we may plentifully inform our minds, from that which he hath by his holy Prophet Moses recorded at large, as well Deut: chap: 28. from the beginning of the chapter to the end of the 14. verse, as Leuit: chap: 26. from the 3. verse to the 14. of the same.  
Let us therefore for our instruction in this point, read these notable texts of holy Scripture; and consider diligently of them. And first of that in Leuit:  
Question. How read you there?  
Answer. In the 26. chap: of Leviticus thus we read. If ye wa●ke in my ordinances and keep my commandments and ●●e them (saith the Lord) I will then send you rain in due season, and the land shall yield her increase, and the trees of the field shall give their fruit, etc.  

Explication & proof.  This is a notable place, containing (as we see in the through reading of it in our Bibles) promises of all sorts, spiritual and temporal, for soul and body, public & private, etc. And like to this, is that other of Deuteronomie, Let it not seem unnecessary, or a lost labour, for us to rehearse & consider of that excellent Scripture likewise. For it shall be to our further benefit, as we may well trust, through the goodness of our God. I pray you therefore let us read this also, yea and if it may be, commit it so to memory, that we do never forget it.  
Question. How therefore do you read?  
Answer. It is thus written Deut: ch. 28. from the beginning of the chapter.  
If thou wilt obey diligently the voice of the Lord thy God, and observe and do all his commandments which I command thee this day, than the Lord thy God will set thee on high above all the nations of the earth.  
And all these blessings shall come on thee, and overtake thee if thou wilt obey the voice of the Lord thy God. Blessed shall thou be in the city, and blessed also in the field. Blessed shall be the fruit of thy body, etc.  

Explication and proof.  This place is as a second notable witness of God's gracious promise, and of his very true purpose, to exercise a most fatherly and favourable providence, toward all his faithful servants and children, touching all kind of prosperity and blessing, while they walk faithfully and dutifully before him.  
And although peradventure, some will object and say, that these promises are legal promises, and so not of faith or belonging to the faith of the Gospel: and we also do grant it to be so, according to the first use of the Law, which is to discover sin and to convict those of extreme vanity, whosoever seek to be justified in the sight of God, by the works of the Law. Nevertheless, this we add therewithal, and constantly affirm, that to such as have learned to humble themselves before God in the sight of their sins, and have received the gift of faith, to rely upon the fatherly providence of God, through our Lord je: Christ; they are, according to an other use of the Law of God (which is to guide and encourage all true believers in the right way of obedience to God our heavenly Father) they are I say, the same with the promises of the Gospel. And accordingly, they are justly to be apprehended & believed by faith, as no vain encouragements to godliness of life: like as the Apostle Paul affirmeth. 1. Tim: 4.8. Godliness hath the promise of the life present, and of that which is to come. And according to that, 2. Cor: 1.20. All the promises of God are in Christ, yea and Amen.  
Likewise according to that, Psal: 34.9.10. Fear the Lord ye his Saints: 
The Comforts.  for nothing wanteth to them that fear him. The Lion's lack and suffer hunger, but they who seek the Lord, shall want nothing that is good. Read also, Psal: 91.14.15.16. Because he hath loved me, therefore will I deliver him: I will exalt him, because he hath known my name etc. And Psalm: 121.1, 2, 3, 4. and so forth as was alleged before.  
It cannot be denied indeed, but insomuch as the best of all, fail in obedience to God, according to that of the Apostle james, In many things we sin all: and they that are strongest in faith, have their weakness, so as they have need to pray, Lord increase our faith: and further also, insomuch as it is the pleasure of God, upon holy and just considerations, to try the faith, and to exercise the patience of his servants; and therefore do they meet with many afflictions, yet even in these respects also, God hath most graciously promised, that all shall work together for their best: Rom: 8: 28. as by the grace of God we shall more fully declare upon some further occasion afterward.  
In the mean season, from these manifold promises of Gods most gracious and fatherly providence toward us: we cannot but see and acknowledge that the comforts are manifold, to all those that do truly and firmly believe the same.  
Yea so plainly may we discern it; that it may seem needless, to employ any further labour to the laying of them forth, any other way.  
Nevertheless, for some overplus (if so be there may be any overplus of true spiritual comfort from faith in the fatherly providence of God) we will of purpose use some further diligence, that through the good blessing of God, we may seek out, and as it were suck forth a more full draft of consolation, from this former ground of the promises thereof.  
Question. How may this be?  
Answer. First, by considering the faithfulness of God's promises, in all former times, by the accomplishing of them in their due and proper seasons: whether for mercy to his people: or punishment upon the wicked, for his people's sake and benefit: that from thence we may confirm our faith, concerning the present goodness of God, and in the certain expectation of the like fulfilling of his promises for all time to come.  
Secondly, by looking to the general testimonies of the word of God, concerning Gods continual providence: answerable to those particular examples, wherein he hath most rarely and miraculously illustrated and manifested the same.  
Thirdly, by hearkening to that experience, which any of the faithful servants of God have either proved in themselves: or observed concerning any other of their fellow-brethrens.  
Fourthly, by our own recordation and calling to our mind what God hath done for ourselves, or for any other of his children, in our own age and knowledge.  
Fiftly, by our earnest and speedy reproving and rebuking of ourselves, for that discomfort, which in time of temptation, we find to be assalting and invading our souls. And therewithal also, by a contrary heartening and encouraging of ourselves to be of good cheer in the Lord. But most of all by hearkening to those holy encouragements, which God himself hath from time to time given unto his servants.  
Sixtly, by a watchful taking of heed, that we never lie securely in any sin, to the hindering or delaying of that comfort, which God for his part, hath ready and prepared in his hand for us: and likewise that we do not by any perverse and froward dealing, provoke the Lord to deal crossly with us.  
seventhly, by a serious defence of God's fatherly providence, against all such objections, as the Devil and carnal reason, or infidelity and atheism, do suggest against the same.  
Finally, by a diligent meditation of those manifold fruits and benefits, which all afflictions do bring to the children of God, even from the least of them, unto death itself, which is the greatest and last, and as we may say, the death of them all, for ever and ever.  
The consideration and observation of these things, will, no doubt, enlarge our comfort: if we can wisely weigh them, and lay them diligently to heart.  

Explication and proof  Let us therefore, stay a while, as it were a seed time upon them: that so we may afterward, in due season, reap the harvest of them.  
And first of all, concerning the faithfulness of God's promises, and for the singular comfort thereof: the Lord himself doth not say in vain, I have spoken, and I will do it. Isay: 46.11. And chapped: 55.11. My word shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. Read also Ezek: ch. 12, v. 22, 23, 24, 25, etc. and Numb: chap: 23.19.  
This is plainly to be seen, both in mercies promised as was answered: and also in judgements threatened.  
Touching the merciful performance of the promise of God's good providence, in the ordering of the whole course of his creatures, for our comfort: we have general and long beaten experience, according to that which we read, Gen: 8.22. Hereafter seede-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease so long as the earth remaineth. And according to that which we read again in the same book: chap: 9 verse 8. etc. God spoke also to Noah, and to his Sons with him, saying, As touching me, behold I establish my covenant with you, and with your seed after you. And with every living creature, that is with you etc. that from henceforth all flesh shall not be rooted out by the waters of the flood, neither shall there be a flood to destroy the earth any more, etc. The like faithfulness hath God used concerning all the prophecies, which he hath given forth at any time, for the comfort of the Church: such as are the fulfilling of the prophesy and promise of their deliverance out of Egypt, Gen: ch. 15. verses 13, 14. And of their return out of the captivity of Babel: Ier: 25, 11, 12. etc. and ch. 33, 7. Ezra, ch. 1. etc. But most graciously, concerning our spiritual redemption, by the sending of our Saviour Christ, according to all the prophecies (which were given forth of him, even from the beginning of the world: Luk: ch. 1.70. Act. 3, 24. & ch. 10, 43.) which spoke long before, of the time of his coming, of the singular manner of his conception, of his birth, of the place of his birth, of his carrying, & recarrying out of Egypt, etc. as we shall have further occasion to consider more fully hereafter.  
And touching the faithfulness of God, in his threatenings: it may be evident by a good taste; if we compare that which we read, Iosh: 6, 26. with 1. King: 16.34. Likewise, if we compare 1. King, 21.19. with ch. 22.38. Again, 1. King: 21. verses 23.24. with 2. King: 9.6, 7, 8, 9.10, 25, 26, 34, 35, 36, 37, and ch. 10. v. 10.11. Moreover, 2. King: 10.30. with ch. 15.12. And if we compare the 2. vers. of the 7. ch. of the same book, with the 19 & 20. verses of the same chapter.  
Great therefore, may be our comfort: and reverend aught our fear to be toward our God, in either respect; according to that we read Exod: 15.11. Who is like unto thee o Lord among the Gods! Who is like thee so glorious in holiness, fearful in praises, doing wonders! And Ps. 92.4.5. Thou Lord hast made me glad by thy works, and I will rejoice in the works of thy hands. O Lord how glorious are thy works? and thy thoughts very deep. And Psal: 119.52. I remember thy judgements of old o Lord and have been comforted. Read also, Psalm: 77.5.10.11, 12. etc. And Psal: 143.4. ●. My spirit was in perplexity, etc. yet do I remember the time past: I meditate in all thy works, yea, I do meditate in the works of thy hands. And aga●ne, Psalm: 119.27. Make me to understand the way of thy precepts, and I will mediate in thy wondrous works. And in this comfort, justly may we reason for the certainty of all the promises of God, yet to be performed: and therein to comfort ourselves according to that, 1. Thes. 4.18. Comfort ye one and other with these words.  
And according to that of the same Apostle, 2. Cor: 1.10. God hath delivered us from a great death, and he doth deliver us: in whom we trust that yet hereafter, he will deliver us.  
Secondly, the comfort of God's fatherly providence in his usual and ordinary course, cannot but be the more comfortable: if we consider, that it is nothing inferior, but many degrees more bounteous, and of longer continuance by great odds, then have been the particular extraordinary actions and works thereof, though for the present, never so wonderful and strange: as we may perceive by comparing the one with the other, in their several kinds.  
As for examples sake. It must needs be acknowledged, that God hath used his holy Angels, in most worthy and weighty services, and that at sundry times: according as he hath recorded them, and made the memorial of them famous in his Church; both for the bodily preservation and safety of his servants, and also for their spiritual instruction and comfort. For their bodily safety and preservation: as we read, Gen: 19.15. concerning the deliverance of Lot from the destruction of Sodom. And chap: 32.1.2. of jaakob from the rage of his brother Esau. Of Elisha from the Host of the Aramites: 2. King: 6.16.17. Of Hezekiah and his people from that fierce siege of the King of Ashur, chap: 19.35. in the same book. Likewise Dan: chap: 3.28. God delivered the three men of Israel from burning in the hot fiery furnace by the ministery of an Angel. And chap: 6.22. Daniel himself, was by an Angel of God delivered from the mouths of the hungry and ravenous lions. An Angel also, was the holy instrument, which God of his goodness, used to make the pool of Bethesda healthful to the diseased: even to any one whosoever should from time to time, after the stirring of the water by the Angel, be first put into it: john, chap: 5, 2.3.4. And Act: 5.19. The Angel of the Lord delivered the Apostles out of prison, And chap: 12.7. An Angel delivered Peter. And chap: 27.23. An Angel of God comforted Paul against the fear and danger of shipwreck.  
And as the Lord hath thus used his holy Angels, for their bodily deliverance and preservation: so hath he used them in extraordinary services, to the spiritual instruction and comfort of his people. As Gal: 3.19. The Law was ordained by Angels in the hand of a Mediator. And Dan: ch. 9.21, etc. Daniel was informed concerning the seventy weeks of years: that is, what should be the space of time from the return of the people of Israel out of their captivity; till the time of the deliverance and redemption of the whole Church of God, both of jew and Gentile by the death of our Lord jesus Christ. He was also instructed by the same Angel in many other things. chap: 10, etc. Likewise, an Angel, (even the same Angel Gabriel, as it seemeth) certified Zacharias of the conception and birth of john B●ptist, the forerunner of our Saviour Christ. And the virgin Marie of Christ's conception & birth. And joseph of the cruelty of Herod against him, from his birth, etc. Thus the ministery of the holy Angels, in extraordinary course, was from God, exceeding gracious to his Church. But their ordinary and continual service, to our Saviour Christ, and his Church, is yet greater than in these few particulars if it be apprehended by faith, and duly weighed and considered, according to the testimonies thereof, Psal: 34.7. Mat: 18, 10. john, 1.51. and Heb: 1.6.14. though their service is not externally so apparent; but in a more secret and invisible course.  
It may not be denied, but God wrought a great and gracious work by the winds, when remembering Noah that was in the Ark, he cleared the earth from the waters, Gen: 8.1. But is not his providence as great, and as gracious, in his continual bringing forth of the winds out of his treasures: for the daily clearing of the air, lest it should grow contagious? etc. Psal: 133, 7.  
God wrought a wondrous work (as it must be confessed) when he fed the people of Israel forty years together, with manna from heaven: Deut: 8, 3, 4, and chap: 29.5.6. and Iosh: 5, 12. But is the providence of God less worthy to be celebrated of us, for feeding all the world, with bread out of the earth more than forty hundredth years: yea by the space of six and fifty hundreds of years? according to that, Psal: 104.14.15.  
It was indeed a rare miracle of God, that the ravens at his appointment, fed Elijah the Prophet, 1. King: 17.4. but the work of God's perpetual providence, is greater, in that he ordereth the continual flying, and the life & death of every foul, even to the falling of a little sparrow.  
Moreover, we cannot but acknowledge, that it was a notable work of God, in that he caused the gourd or whatsoever plant it was, to grow up to his full stature in one night, to shadow the Prophet jonah, from the heat of the Sun. But why should we not wonder more at the constant work of the same our God, in the continual growth of all plants, and trees, and grass, over the face of the whole earth? For it is the most provident, and admirable hand of God, which worketh all this, Psal: 104.14.15. etc. as we have seen before.  
And that we may see it, yet further, to be so: let us consider it in some other matters.  
The same God, who once took the kingdom of Israel from Saul, & gave it to David, 1. Sam: 14.28: he doth from time to time, order and dispose of all the kingdoms in the world. According to that, Psal: 75.6.7. Dan: 4.22. The most high beareth rule over the kingdom of men, and giveth it to whomsoever he will.  
The deliverance of job out of his affliction, was exceeding gracious, according to the greatness of his affliction; and accordingly doth the Apostle james make him an example, for the common comfort of the faithful: insomuch as it is an usual thing with the Lord, to take pity upon his servants in their greatest adversities, and to deliver them out of them in his due time, Ps. 107. Likewise, as God delivered David out of all his adversity, so he is near to save every one that is afflicted in Spirit, Psal: 34.17.18.  
God that destroyed the counsel of Ahitophel: 2. Sam; 17. v. 14.23. he doth usually break the counsel of the heathen, and bring to nought the devices of the people, Ps. 33.10. And v. 11. The counsel of the Lord shall stand for ever, and the thoughts of his heart throughout all ages.  
As Balaam said, that he could not speak, but as the Lord would have him, Numb: 24.13. so it is generally affirmed, that the answer of the tongue is of the Lord, Prou: chap: 16.1.  
The ordinary cures which the Lord worketh concerning all sorts of diseases, they are in effect the same, and in number infinitely more, than his miraculous cures have been. All proceed from one and the same mercy of God, toward his people: whether he work by means, or without means, in some process and tract of time: or more speedily in a moment, Psalm. 103. verses, 3, 4.  
As God directed the lot, to find out Achan, jonathan, jonah, Mathias: so by the same providence of God the whole disposition of every lot, is of the Lord; though to our thinking, it is cast into the lap, as it were by hap hazard. Prou: 16.33.  
Finally, as our Saviour Christ could not be apprehended and put to death, until the time came, appointed of the Lord: so the times of all the faithful servants of God, are in his hands, to dispose of them as it pleaseth him; all the contrary endeavours of the wicked notwithstanding. As 2. Chron: 16 9 The eyes of the Lord behold all the earth, to show himself strong with them that are of perfect heart toward him.  
Great therefore is the comfort of faith in Gods fatherly providence, to every one that truly believeth in him, according to this second consideration. And the rather will this consideration be comfortable; if we observe that God doth not at this day so tie himself to ordinary courses, but so often as he thinketh meet, he sendeth extraordinary succours to his distressed servants. According as it is credibly reported, that God hath in these our days strangely directed his servants, sometimes to prevent the apprehension of their persecutors, & sometime to escape, after they have been apprehended, though they have been narrowly watched. According also as at the siege of Rochel, it is reported, that when the poorer sort wanted bread & victual; God did send them in the river, a kind of fish called Surdones, every day so long as the siege lasted, in great abundance: and that they ceased the same day that the siege broke up. Act: and Monum: at the very end of the book. Thus much concerning the second help, to farther & enlarge our comfort in the fatherly providence of God.  
Thirdly, to the same end serveth the experience and testimony of other concerning the same. Such as is the testimony and experience of joshua, concerning himself and the people in his time: ch. 21.45. There hath nothing failed (saith he) of all the good things, which the Lord hath said to the house of Israel, but all came to pass. And again, ch. 23.14.15. as it were upon his deathbed. Behold (saith he) this day do I enter into the way of all the world, and ye know in all your hearts, and in all your souls, that nothing hath failed of all the good things, which the lord your God promised you, but all are come to pass unto you: nothing hath failed thereof. Likewise King Solomon, 1. King. 8.15. Blessed be the Lord God of Israel (saith he) who spoke with his mouth unto David my Father, & hath with his hand fulfilled it, etc. And so K. David before him, Psa: 18.4. etc. The sorrow of death compassed me, etc. But in my trouble I called upon the Lord, & cried unto my God, he heard my voice out of his Temple, & my cry did come before him into his ears, etc. And Ps. 34.2. etc. My soul shall glory in the Lord the humble shall hear it, and be glad, etc. I sought the Lord, and he heard me: yea he delivered me out of all my fear. They shall therefore look unto him, and run to him, and their faces shall not be ashamed, saying: This poor man cried, and the Lord heard him, and saved him out of all his troubles. And Ps. 37.25. I have been young and am old, yet I never saw the righteous forsaken, nor his seed begging bread. But on the contrary touching the wicked, verses 35.36. I have seen the wicked (saith he) strong and spreading himself like a green bay tree, (or as the word Hezrach arbour indigena signifieth) a tree in his native soil. Yet he passed away, and lo he was gone, & I sought him, but he could not be found. But that we may return again, to the testimonies of the Prophet; concerning his own experience: read, Psal: 66, 16, etc. Come (saith he) and hearken all ye that fear God, and I will tell you what he hath done to my soul. etc. And again, Ps. 116.5.6, etc. To the furthering of this comfort, it is to singular purpose, that we do thoroughly acquaint ourselves, with those holy histories of the Bible: wherein God himself, hath of special purpose, most lively manifested the most gracious virtue of his providence. As is notably in the histories recorded concerning jaakob, joseph, David, job, and such like. Whose end and issue, out of their manifold and great troubles, we are willed to consider, to the comforting of ourselves, against our own afflictions and trials, james. chap: 5. 10. 11.  
Fourthly, our own experience from times past, faithfully recorded in our hearts: will be very helpful, to the increase of our comfort, for all times to come. And therefore we are exhorted, diligently to mark the Lords gracious dealing with his servants. As Psal: 37. verse 37. Mark the upright man, and behold the just: for the end of that man is peace. Thus every one of us, should keep a diligent register, of all Gods merciful dealing toward our godly friends, and acquaintance: both concerning their life, & their death. All which ought to be so many encouragements, to confirm us, to walk in the like godly course, that they have walked in, and so to hope for the like good end, which they have made: according to that, Heb: 13, 7.  
The sewnes of such kind of observers of God's providence, is noted to their reproof: Ps. 107.23. But as touching those that are diligent observers of it, the fruit is noted to be singular, even in the same verse, insomuch as they shall understand; to wit, to their comfort, how great the kindness of the Lord is. Contrariwise, all profane neglect, whether of the mercies, or of the judgements of the Lord; it is subject to the just displeasure & vengeance of God, Ps. 28.5.  
Verily, if we would diligently call to mind; we should easily remember, that God hath showed us much mercy in our life time, in saving us from many hurts and mischiefs, sometimes from breaking a leg, or an arm; sometimes from drowning, or burning: sometimes from the loss of the eye of our body, or from the loss of the spiritual eye of our understanding, whereby we should have fallen into this or that heresy of soul. Yea if we would carefully call things to mind: we should easily remember, that God hath not seldom times preserved us, even from the imminent danger of death itself. The which, if we would duly weigh, and ponder with thankful and dutiful hearts, nothing could more confirm us, that there is a divine providence. If we were but once, or seldom delivered: we might peradventure imagine, that it came by chance: but when the experience is very often, yea an usual thing with God, to preserve us from daily perils; this doth clearly argue, that God of his infinite mercy, keepeth a vigilant watch over us.  
And concerning other, we may easily observe the like, to the stirring up of our hearts, to be continually thankful to God, and to gather still more and more comfort, to our own souls thereby. We may easily call to mind, that God preserved such a man's house most mercifully and strangely from burning by diverting of the wind from it on a sudden, or some other way: such a man's body from being crushed to pieces by a cart, etc. such an other, that the house did not fall down upon his head, it falling down presently after he came out of it: such a man from the infection of the plague, though at unwares, he had eat and drunk, and companied with the infected. etc. such an other from the hands of murdering thieves etc. this man's child from scalding, or burning, or from being trodden under the horse feet, etc. But who can reckon up all the ways, whereby God doth daily, and every where, infinitely manifest the tender effects of his fatherly providence?  
Fiftly, our reproving of our own discomfort (as was answered in the fift place) and on the contrary, our own encouraging of ourselves, from those so many good grounds, as God hath given us for our encouragement: these will, through the blessing of God, revive & cheer up, yea confirm and augment our comfort, in the faith of God's fatherly providence. We have herein, the notable example of the Prophet David, 1. Sam: 30.6. He comforteth himself in the Lord his God. Likewise, Ps. 42. & Ps. 43. O my soul, why art thou so disquieted within me? Trust in God, etc. But most notably, Ps. 77.6.7, etc. I called to remembrance my song in the night: I communed with my own heart, and my spirit searched diligently. Will the Lord absent himself for ever? doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender mercy in displeasure? Selah. Thus the Prophet reasoneth against his present discomfort, and concludeth, that it was only from his own infirmity, and from no failing of mercy in the Lord, that his soul refused comfort, etc. But among all other encouragements, those which the Lord himself doth more immediately hearten us with; they ought most effectually weigh with us, to our most singular comfort; and for the same cause, we are most diligently to attend unto them. Such as are those which we read, Deut: 31, 6, 7, 8, 9 & Iosh: ch. 1.6.7, 8, 9 compared with Heb: 13.5, 6, where the Apostle apply that encouragement, which God gave more particularly to Moses and joshua; to the special comfort of every faithful Christian. For even for their sakes also, the Lord hath said, as the Apostle testifieth: I will not leave thee, nor forsake thee, etc. Read also like unto this, the gracious encouragement of our Saviour Christ, Mat: 6.25. etc. concerning Gods fatherly providence, in respect of outward things. And for comfort in regard of spiritual blessings, to be reached forth by the same gracious and provident hand of his; even by his holy spirit: read john: chap: 16.6.7. etc.  
The greatness of this comfort of God's fatherly encouragement, may be some thing familiarly discerned of us, from the similitude of a loving natural father; whose speech must needs be comfortable to his dutiful child, when he shall bid him be careful for nothing, but to follow his book, insomuch as he is minded to bring him up in learning, and therefore promiseth him to provide for him all things that are meet, so as he shall not need to take any care for them. Nevertheless, this comfort of the natural child: is infinitely inferior, to that comfort, which the child of God may take, from the encouragement of his heavenly Father.  
To the which end, I pray you, let us mark the infinite wisdom, and sufficiency of the providence of God, to be above all that man can possibly perform. For if he denieth us one benefit, because he seethe it not meet for us, he will make a supply some other way: if not by outward helps, yet by spiritual grace: if not at the very instant, yet within a while after, yet even in the best season that may be: if not in this place, yet some other where: if not by the favour & secure of this man, yet by the help of another: if not by a man's acquaintance, yet by some mere stranger: if not by a friend, yet sometimes by a very enemy: according to the holy Proverb, ch. 16.7. which was alleged not long before.  
No doubt, God will make an issue for his children, so far as he shall see it to be best for them; above that the wisest man in the world, can conceive: according to that most ancient holy Prou: In the mount will the Lord provide. Gen: 22. v. 8. compared with v. 14. For though Abraham knew of no other sacrifice, which he should offer up, but only his son Isaak: yet the Lord, had an other sacrifice in store, which should be brought to Abraham's hand instead of his son. Whereupon, the former holy Prou: arose, and grew into common use, in the church of God, to the comforting of such, as should be exercised with great difficulties & straits, above that they themselves could see how they might escape.  
We have likewise, a notable example in the deliverance of David out of the hand of King Saul: as we read, 1. S●m: 23. v. 26. 27. 28. Saul and his soldiers were on the one side of the mountain, & David on the other, hasting himself, all that he could, away from him: but Saul and his company, had compassed David round about, so as it was very likely, that he must needs take him. How therefore should poor David now escape? Behold the excellent providence of God. There came a messenger to King Saul, even at that very instant (as the text reporteth) saying, Hast thee and come: for the Philistims have invaded the land. So by this occasion, Saul was hindered from his pursuit after David; and went against the Philistims, to perform a more necessary and commendable service. Whereupon, that place took the name Selahammalekoth; that is, a place of this happy parting of the armies of Saul & David. Yea, and if we consider from time to time the whole history of David: we shall see the manifold reskues of God's providence, laid plainly before our eyes; to our singular instruction & comfort.  
This gracious providence of God, is to be understood of us, as not only reaching to private persons; but also to families, cities, and nations, of such as truly fear, worship, and serve him: neither for one age alone, or a short time, but even from the beginning to the end of the world.  
Yea, so God maintaineth not only his children, but also all sorts of his works, as none are able to overthrow them. For though all the world should consent, utterly to destroy, but even the least and frailest kind of creature that is; they should not be able to bring it to pass. And therefore we may justly assure our hearts, that much less shall the wicked, though they band and associate themselves, never so firmly; be ever able to suppress, and root out the people of God, from the face of the earth: no nor yet do them the least annoyance, but as God himself, shall for just causes, permit. He will surely uphold his Church, against the very gates & power of Hell. This therefore may justly be to our singular comfort against many temptations. And namely against this, that we are ready to think, that by professing the true faith, fear, and love of God; we take the most ready way to overthrow ourselves: insomuch as the true worshippers of God, are most of all maligned and maliced of the world. No, no, it is not so. We do thereby make our choice of the most sure and safe state and condition that can be, both for the establishing of ourselves, and also of our posterity. Not that we may look to be free from troubles, but because (as hath been showed) we walking in the ways of our God, are under the special protection and defence, of the Almighty, and most wise, and gracious God.  
Wherefore (according to that which was answered in the sixth place) to the end we be not the hinderers and abridgers of our own comfort; we must take diligent heed, that we lie not securely in any sin: and that we do not, in any thing, deal crookedly and frowardly with our good & gracious God. For then indeed, we might justly fear, that God in his just pleasure, should deal croslely; that we say not crookedly and frowardly with us. Not with any such frowardness as is in us; but with a holy and just punishment, such as is most meet, and answerable to the quality and degree of our sins: even such as should be least to our own liking, and furthest from our expectation. And thus we read, that God himself, borrowing his speech figuratively, and in way of imitation: doth from the practice of our wayward dealing with him, threaten us accordingly. As Leuit. chap. 26. verses 23, 24. If ye will not be reform by me, but walk stubbornly against me. Then will I also wa●ke stubbornly against you, and I will smite ye yet seven times for your sins. And again, verse 28. the which some translate thus: If ye walk reatchleslie, (& as it were at adventure, & ye care not how) toward me: then will I deal likewise toward you. That is, not in any favourable & settled course, to your comfort, as you would desire: but so confusedly and troub●esomelie, that ye shall not know (as one would say) where to have me. So Ezekiel chap. 20. 24, 25. Because they executed not my judgements, etc. (saith the Lord) therefore I gave them also statutes that were not good, & judgements wherein they should not live. That is, he sent upon them his punishments, to their evil and smart: the which, it pleaseth God figuratively and unproperly to call Statutes. Read the like 2. Sam. 22.27. And again Psal. 18.26. With the froward (saith David) God will show himself froward: not with such a kind of frowardness, as is in the perverse hearts of the wicked, as was said before: God forbidden we should once think so: but in such sort, as he will make them weary of their parts. Like as the Father or Master will say to his child, or servant, whom he seethe murmuring; do ye murmur? I will murmur with you by and by, etc.  
Now, that sin (wherein either we ourselves do securely he, or any of those that belong to our government, through our default and negligence) doth hinder the comfortable course of God's provident and fatherly dealing toward us: see josh. chap. 7. verses 6, 7, 8, 9, 10, etc. The Lord said to joshua, Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, etc. Thus much concerning the sixth branch of the Answer.  
Moreover (as was answered in the seventh place) the serious bending of our minds to answer the objections, which the devil, and fleshly reason do suggest to the weakening, yea to the utter taking away of our comfort in the fatherly providence of God, if it might be: it will no doubt be an excellent means, of the establishing; yea of the enlarging of our comfort therein. For that which is won by a just conflict, and conquest: it is of all other things, most comfortably and effectually achieved and gotten.  
Finally (as was answered in the last place) a wise and careful meditation of the manifold commodities, which belong to the afflictions of God's children, which may most of all seem to be against the comfort of faith in Gods fatherly regard of us: it cannot but be very comfortable, to those, that by faith have learned, to judge of things, not according to outward appearance, and bodily sense, but by a right judgement: according to that precept of our Saviour Christ john chap. 7. 24.  
Of these two last points therefore, the which do require at our hands some further examination and inquiry: let us dispose ourselves, earnestly to consider of them, according as God shall give us grace, and as the matter itself doth worthily give us just cause.  
ANd first how we may answer the objections. In which respect, let us the rather, well and thoroughly arm ourselves against them; because otherwise, not only by the colourable contradiction of the adversaries, but also by reason of many hard and uncomfortable accidents, which fall out in the world from the hand of God, (yea and as it may seem, even as well against the children of God many times, as against the wicked and ungodly, as it is most wisely observed by King Solomon: Eccles: chap. 9.1, 2.) we should not only, not be able so comfortably to discern the truth of this doctrine, concerning the gracious and fatherly providence of God, as were to be wished: but we might be in further danger, to fall to deny the Article altogether, as many have done. According as it is recorded against the wicked. Psal. 1●. verses 11. and Psalm. ●4 ●. and Zeph. 1.12. Mal. 3.14, 15. and job. 21. 1●. and chap. 2●. 15, 16. Yea without good caution, so dangerous is the temptation; that the Prophet David, willingly confesseth against himself for the admonition of all other: that his feet were almost gone, and that his steps had well ne●re st pped. For (saith he) I fretted at the foolish when I saw the prosperity of the wicked, etc. Psal. ●3. 2. etc. The same temptation troubled the Prophet jeremy also, as appears in the beginning of the 12. of his prophesy.  
Wherefore, seeing we are so apt to receive some evil impression, this way: let us as thoroughly as we may, fortify ourselves against every stumbling block, which either the devil, or our own blind reason, and unfaithful heart, may cast in our way.  
And because (as was mentioned even now concerning the Prophet David) this will likely be objected for one of the first doubts; how it should come to pass, that if God do rule and govern all things with a fatherly providence, for the benefit and comfort of his children; tha● the riches, pleasures, and honours of the world, should be so plentifully bestowed upon the wicked & ungodly, as we see them to be: even upon such, as do nothing at all regard, either to know, believe, love, of obey God, as their Father; but contrariwise, do continually rebel against him, in treading under their fee●e, all his holy laws and command●ments.  
Question. What may we answer to this objection, in the just defence of the fatherly providence, ●f ●he Lord our God?  
Answer. God doth this to declare his unmeasurable and incomprehensible goodness and bounty, in the sight of all the world in that the extreme wickedness of the wicked, can not restrain him from doing good unto them, even because the● are his creatures: though never so much degenerated from him, and the obedience of his holy will.  

Explication and proof.  For the proof of this, read Matth. 5.45. He maketh his sun to arise on the evil and the good, and sendeth rain on the just and the unjust. Likewise Act. 14.15, 16, 17. God is he who made heaven and earth, and the Sea, and all things that in them are. Who in time passed suffered all the Gentiles to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons filling our hearts with food and gladness. And again, chap. 17.27, 28 Read also Psa. 17.14 He filleth the bellies even of the men of the world, (that is, of those whom we by a fit name call worldlings) with his hid treasure: whose children also have enough, & they leave the rest of their substance for their children  
But therein, it is meet that we do consider, that the Lord deals not thus with the wicked, because they are wicked, and to maintain them in their sin: but only, because they are his creatures, and therefore thus far respecteth them, for his own creation's s●ke. To the which purpose, well s●i●h a very godly learned man 
* D●us fine exceptione creaturas o●nes amore pro●e q●a●tur. Sed no● n●●fi●os ●ao● q●●● S●●●●● 〈◊〉 oh 〈◊〉 〈◊〉 t pa●●●●● amore ●●●p●●cutu●. Ca●. H●●●. Ma●c. 1●. 21.  God showeth forth his love to all his crea●ures, none excepted: yet so, as he embraceth none with a fatherly affection, but those his children, whom he hath regenerated by his Spirit of adoption. And furthermore, as touching those of the wicked, who harden their hearts in their despising of the bountifulness of God's mercies: it cannot otherwise be, but he must in his justice, call them to an account, so as they must one day smart for all. Read Psal 4●. and Prou. 10. ●. Luk. chap 12.16, 20, 21. and ch. 16.25. And Rom. 2.1. etc. 4. Thus as it is Psal 69.22. Their table becometh at the last a snare to them, and their prosperity is their ruin. when once the measure of their wickedness is full. As Leuit. 10.24. etc. and Ezek. chap. 16.49.50.  
Well, let this be so. Yet there is a further doubt concerning Gods fatherly providence, in so much as he doth not always bestow these outward blessings upon his own children, as well as upon the wicked: albeit they do truly believe in him, Question. and from their very hearts unfeignedly love & obey him, as their most reverend and dear Father. What is to be answered to this?  
Answer. God giveth hereby plain●ly to understand that he hath more excellent, both riches and pleasures, and honour, in store for them in his heavenly kingdom of glory: yea & even in that he doth now presently in his kingdom of grace as we cal●●, give us his holy and heavenvly knowledge faith, fear & love, with many other most precious & swee● spiritual grace●; & therewith the most comfortable hope of everlasting ●●fe & glory itself it is a portion m●st worthy to be preferred before all the vain riches pleasures, and honours of this transitory world.  

Explication & proof.  So in deed we read Ps. 4.6, 7. Many say, who will show us any good? Lord life thou up the light of thy countenance upon us. S● shalt thou give me more joy of heart, than they have when their wheat● and their w●●e do abound And Ps 17. 1●. 〈◊〉 shall behold thy face in righteousness and when I awake, I shall be satisfied with thine image. That is, when at the resurrection, I shall see and know thee as thou art, in the fu● and perfect riches of thy eternal goodness and mercy. Read also Ps. 31.19. O how great is thy goodness which thou hast laid up for them ●hat fear thee I yea done to them that trust in thee, even before the sons of men? Thou dost hide them privily in thy presence from the pride of men, etc. Likewise Ps. ●4. 8, 9, 10 Moreover ●s. 19.7. etc. The law of the Lord is perfect converting the soul, etc. More to be desired then gold, yea then fine go d sweeter also than honey, yea then the honey fresh out of the honey comb. And P●. 119 verses 14, 57, 72, 93, 103, 111, 12●, 162, 165. Likewise Pro. 3.13. etc. Blessed is the man that findeth wisdom, and the man that gotteth understanding. For the merchandise thereof, is better than the merchandise of silver, and the gain thereof is better than gold. It is more precious than pearls and all things that thou canst desire, are not to be compared unto her, etc. Whereunto add that which we read ch. 1●. verse 16. Better is a little with the fear of the Lord, then great treasure, and trouble therewith And ch. 16. 8. Better is a little with righteousness, then great revenues without equity. And chap. 17 1. Better is a dry morsels peace be with it then a house full of slain things, (to wit, prepared to make a feast) where there is strife.  
And touching this point, let it be well observed of us, that the eternal love and favour of God, touching everlasting happiness; ●●●n no wise to be measured, according to our enjoying of the riches of this world: nor the hatred and displeasure of God, by our wanting of ●h● abundance thereof. For as we read Eccl. 9 2. No man knoweth either love or hatred by th●s rule. ●or many notoriously wicked, are externally very prosperous in the world: and contrariwise, many of singular godliness, are for a time, in great adversity, so as they might seem to be of all other most miserable. Outward prosperity, is then only a testimony of God's love, whe● (as King Solomon saith) God giveth wisdom with an inheritance: that is, when he giveth grace to use it soberly, and in the right godly manner Neither is adversity a token of hatred, but of love, toward all such as b●are it patiently. For un o such, God offereth himself as unto child en: as the Apostle t●acheth us Heb. 12.7. etc.  
Finally, for the answer of th' s objection; it is evident in the sight of all the world, that (according as it seemeth good in the eyes of God) he giveth some of his servants, even the riche● and lawful and honest pleasures of this lif●: as well as the comfort and possession of the graces of his heavenly kingdoms.  
But that we may come to answer some other objections: what should be the reason, that even touching some of those which we speak of, though it be but a small sum: yet God doth take away from some of them, even that which he had before given, or rather only lent unto them for a time. For of rich, he doth within a shorttime make them poor: and from honour, he bringeth them by and by down to a low state and degree again. And this may seem to be more grievous to such, then if they had never been so enriched and advanced: but had remained always, in a mean, and poor condition of life. How, therefore, may Gods tender and fatherly care, be discerned of us, Question. through the thick mist of this so dark a cloud?  
Answer. God in his fatherly providence, most wisely foreseeth; that the continuance of the worldly prosperity of such, would in time, prove hurtful unto them: and therefore he doth or while remove worldly riches & honour from his dearest children, lest their minds should be lifted up & corrupted by them; & so carried away, & withdrawn from him, and from the due care of seeking after their own true heavenly treasure and honour.  

Explication and proof.  So it is indeed. For as our Saviour Christ teacheth us, Matth. 13.23. the thorny cares of this world, and the deceitfulness of riches do choke the word● and make many unfruitful touching the kingdom of God. Read also Psa. 30.6. In my prosperity (saith the Princely Prophet David) I said I shall never be moved. His meaning is, that he grew shortly to vain confidence, by reason of his riches and power, etc. Wherefore God (as he saith further) did hide his face, so that he was troubled, and learned thereby, that it was continually necessary for him, to seek unto God by prayer, and to make him his only stay. And therefore also, Psalm. 119.71. it is worthily said: It is good for me that I have been afflicted, that I may learn thy statutes For as we read before, verse 67. Before I was afflicted, I went astray: but now I keep thy word.  
God verily, hath very many notable and worthy lessons, to teach his scholars by afflictions; the which they neither would, nor could, ever learn so well, in continual prosperity: namely to be meek and patiented, to deny themselves, to contemn the vanity of this present evil world, to long earnestly after the kingdom of heaven, etc.  
He doth it also, to manifest the faith, and sundry other graces, wherewith he hath already endued, and furnished his servants: the trial whereof, bringeth unto them more excellent advantage, than all corruptible gold, never so perfectly fined, could afford. 1. Pet. 1.7. Rom. 5.3, 4, 5. and james chap. 1. verses 3, 4. and verse 12.  
Moreover, by the constancy of the stronger, in their trials; God doth prepare, and strengthen the faith of the weaker, against the time of their like precious trials: while they do behold the constant faith, and patience of those that have gone before them.  
Finally, as our Saviour Christ assureth us, Whosoever shall lose house or brethren, or sisters, or father, or mother, or wife, or children, or lands, for the sake of Christ and his Gospel: he shall receive a hundredth fold now at this present (to wit, inward peace of conscience, with joy in the holy Ghost, etc.) and in the world to come, eternal life. Mark chap. 10. ●8 etc.  
Question. But some peradventure, will demand of us yet further, and ask; Why should God take away these outward blessings of his, from some of his children, and not from other?  
What may we answer to this demand?  
Answer This maketh the holy providence of God our heavenly father, so much the more clear and manifest, and the excellency of his divine wisdom to shine forth; so much the more brightly: by how much he doth more particularly dispose both of all things, & also of all persons as may be best for every one. And as touching our own selves, we must take diligent heed; that howsoever it pleaseth God to dear more bounteously, in the constant upholding of the prosperous estate of any other, in respect of this world, then with us: that our eye be not evil, and envious, because our God is good and merciful.  
So any other, in respect of this world, then with us: that our eye be not evil, and envious, because our God is good and merciful.  

Explication and proof  So in deed, doth our Saviour Christ teach us, Matth: 20.15. Yea the holy Scriptures do often renew this lesson unto us, that we should not envy or grudge at the prosperity of any; no not of the wicked. As Psalm 37.1. P●ou: chapped: 23. 17. and chapped: 24. 1. and verse 19 Of the which instruction, there is certes every way very great reason.  
First, in respect of the wickedness, and utter unlawfulness, of envy itself; the which proceedeth from the Devil, and maketh those who give themselves over unto it, very like unto him: according to that Matth: 13.28. where our Saviour Christ noteth out the Devil, by the name of the envious man.  
Secondly, there is great reason, in respect of the state and condition of the wicked, even in the midst of their wealth; the which being duly considered, is rather to be pitied: yea even in this, that their portion of pleasures, is only in this life, and then follow most woeful pains and torments for ever. Psal: 17.14. and Psal: 49, 12, 13, 14. and 73.18.19.20. And Luke ch. 16. 25.  
Now therefore, if we may not envy the prosperity of the wicked: much less may we envy at the prosperity of the godly. B●t contrariwise, it is our duty to rejoice, and to bless and praise our most good and gracious God for it. Thirdly, the reason against envy, is great, even in regard of ourselves; whose estate is infinitely more happy and blessed, yea in our greatest affliction that may be: then theirs is or can be, in their greatest worldly pomp and felicity. As is evident from the testimony of the Spirit of God: Matth: 5.11.12. Luke 26.24, 25, 26. james 1. verses 2.12.  
fourthly, the reason against this sin, is most weighty, in respect of God; to whom alone doth justly belong, the sovereign & free bestowing, and disposing, of all his creatures and blessings, both spiritual, and also belonging to this life: above all demand of every why, or wherefore he should do so, or so. It is proper, and pertaining to God alone, to say: May I not do with my own as I will?  
Let us therefore, cast away all envying at the prosperity of other; specially of other our fellow brethren; and convert all murmuring into a thankful admiration at the goodness of God, which he exerciseth continually, towards the poorest and basest of those that do truly believe in him. Whose outward afflictions, he doth recompense always, with inward and spiritual comforts and blessings: as was said a little before.  
GOD our heavenly Father, in this his unequal & uneven course (as flesh and blood is ready to think of it) may (as one saith well) be likened to a most skilful Physician, in that he ordereth his Physic, according to the differing estate and condition of his Patients. For he knoweth that one dram will do as much with some, as a greater quantity of the same drug, in another man's body, etc. So likewise, the Lord he knoweth, that a little headache, will prevail as much, to humble one whom he hath already broken: as an extreme colic, or gout, with an other that is yet of a sturdy and stout stomach. The diverse dealing of the Lord therefore, showeth plainly, that he doth not rule as a Father overcarried with an inordinate, or partial pity: but as a most wise, holy, and righteous Father.  
But admit this, (it may be, some will say) that God, as a most wise, holy, and discrete Father, useth the afflictions and humiliations of his children; like as a Physician useth his bitter potions, to cure the evils and sins, which they are subject unto here in this life: Yet how can death, which to the view of the carnal eye, doth not seldom fall cruelly upon them, be counted for good physic, and to be a healing medicine? For this destroyeth even nature it see fe. And death (as we may say) is after a sort, the shame of all physic.  
Question. How therefore may it agree to the fatherly hand of God: and that his Divine skill should have any stroke herein?  
Most of all, seeing he hath in his most gracious providence, appointed, and preordained, Answer. death to be unto all his children, a counter-poison against death; & the most speedy and immediate passage unto everlasting life; and therein, to the possession and fruition of all perfect health, wealth, and honour, for ever and ever.  

Explication & proof.  A notable proof hereof we read, Philip: 1, 21, 22, 23, 24. Likewise 2. Timot: 4.8. and 1. Pet: 1.3.4. etc.  
Moreover Psalm: 116.15. Precious (saith the holy Prophet) in the sight of the Lord is the death of his Saints. And the same again, Psalm: 72.14. Dear shall their blood be in his sight.  
And beside this, it is to be further considered, that it is the good pleasure of God, to take away his righteous servants, from greater evils, that are after to fall upon the wicked that remain. Isai: chap: 57 1. And that, to this gracious end and purpose; that they should not be perverted in their minds, to fall into errors of judgement, overswaied by the corruptions of the time: nor carried away after common sins, and disorders, increasing over-strongly in the days wherein they live.  
Nevertheless, it is not seldom seen, that the Lord maketh his servants, even herein this world, glorious by his wonderful deliverances: and that he crowneth them with age, as with a crown of glory, in that they are found constant in the righteous ways of God, even as it pleaseth him: though death had seemed, sundry times, to have grappeled upon them. Yea, and even generally, if we shall wisely consider; we shall find, that in common calamities, God showeth himself, oftentimes more favourable to his people, then to their adversaries: though many and great be their sins, whereby they do daily provoke him. According to that we read, Isai: chapped: 27.7. Hath he smitten him as he smote those that did smite him? Or is he slain, according to the slaughter of them, that were slain by him? Thou contendest with him (that is, with thy people, as saith the holy Prophet) in measure, etc. But he taketh their enemies away, as with a rough Spirit (or blast) in the day of the eastwind.  
But for all this it will peradventure, be further objected, and urged in way of amplification: that not only particular persons, but also even whole Cities, Countries, and Nations, professing the true religion of God, do sometimes fall before their enemies, who are wicked and professed idolaters, etc.  
Question. What is to be further answered to this?  
Answer. They that have the better cause; may nevertheless be guilty of some grievous sins, wherein they lie without repentance: for the which God in his justice, seethe meet to punish them.  
Yea, and by circumstance: the sins of the professors of the Gospel, may easily be greater, than the sins of some ignorant idolaters: who have not the light of the word of God, shining among them.  

Explication and proof.  It is true: according to that manner of aggrieving the sins of Bethsaida, and Capernaum, above the sins of the Sodomites, &c: the which our Saviour Christ useth Matth: 11.20. etc. And again, he affirmeth generally, that whosoever he be, that knoweth his masters will, and doth it not, shall be beaten with the more stripes.  
But be it, that their sins be not more heinous; yet what letteth, why God may not correct them, in that measure whereunto they are grown: that so he may prevent the extremity whereunto they would shortly come.  
And beside, it may be that in the present action of defence, or revenge upon the enemies of God's truth, or violaters of common honesty and justice: they who have the better cause, do not prepare themselves to deal in it, with holy minds. Or it may be, they do trust in their own strength, and do not stay themselves uprightly upon the Lord. The which seemeth to be the sin, of the other tribes of Israel, against the tribe of Benjamin: before whom they fell twice, judges, chapped: 20. For this, verily we are very apt unto, even to presume overmuch in a good cause: as if our own sins could not hinder the success of it in our hands. But therein, we may easily deceive ourselves; and therefore it standeth us in hand, to walk humbly before the Lord our God, and to seek peace with him: that so he may be entreated to prosper us, even in the best service which we may possibly be employed in.  
But the cavilling wits of men, will be yet still maligning, and oppugning the fatherly providence of our God. For by an unreverend prying into it, they snatch at this, among the rest of their quarrels, that many notoriously wicked (both particular persons, & also whole Cities and Nations) have been spared very long: when as in the mean while, God hath more speedily judged his own people; he causing judgement to begin at his own house, as the Apostle Peter teacheth. Question. 1. Epist. 4.17. How are we to answer this objection? The Lord useth long-suffering toward the wicked, Answer. for the salvation of those among them, which do belong unto him; and to leave the rest the more inexcusable.  
But as touching those, whom he hath already called home to the knowledge and faith of his truth: he doth chastise them betimes, when be seethe them to begin to go astray; lest they should return to their former wickedness again.  
Finally hence it is manifest, that God the righteous judge of all the world judgeth his own children, as well as any other: & that without all partial respect of any, either cause or person  

Explication & proof.  So in deed we read, job: 34.10. etc. Harken unto me ye men of wisdom (saith Elihu) far be it from us to think, that wickedness should be in God, and iniquity in the Almighty. For he will render to man according to his work, and cause every one to find according to his way. Certainly, God will not do wickedite, neither will the Almighty pervert judgement etc. & Ro: 2.6. God will reward every man according to his works. & v: 11. For there is no respect of persons with God. It is often affirmed, elsewhere.  
Moreover, touching the long-suffering of God toward the wicked: we have a notable place in the beginning of the same chapped. And 2. Pet: 3.9. The Lord is patiented toward us, and would have no man to perish, but would all men to come to repentance. And verse 15. The long-suffering of the Lord is salvation.  
Nevertheless, that he will chastise his own children when they go astray: read Psalm: 89.30.31.32. etc.  
But it is yet further instanced, and alleged, that not only old sinners, but also, that sometime young infants: yea even the seed of the faithful, are taken away by death, yea by the sword of merciless Tyrants: as namely by Herod, in that his most savage and cruel infanticide or murdering of many young children in Bethlehem and in the borders there about.  
Question. How may God's fatherly providence be justified in this?  
Answer. Only original corruption and attainder, is of itself a sufficient cause, why God in his justice, may not only give young infants over, to a temporal judgement: but also even to eternal death, in the severity of his justice.  
But no death, never so sudden, or as it may seem untimely: can at any time frustrate the eternal salvation of the youngest of those, which do belong to Gods most holy and eternal election.  

Explication & proof.  It is so no doubt. For, in so much as they belong to our San: Christ, & to the kingdom of God, Mark: 10.14. it cannot be that they should perish. God also, in taking them to his mercy by one calamity (the bitterness whereof they had not the reason to discern) he endeth most speedily, and at once, all their miseries: which would have multiplied upon them, in a long continuance and course of life.  
And further, as touching the wicked seed of the wicked, the Lord oftentimes cutteth them off, as it were in the shell, because, according to the proverb, they are as the evil egg of an evil bird: and for that (as the Lord knoweth) the young curb, would in time prove as crafty, and by craft as hurtful to the Church, as the old foxes have been. And that the whelp of the wolf, would grow to be as ravenous as ever was his dam, etc.  
Well then, we acknowledging all these things to be true: yet in so much as God hateth sin, Question. and cannot but in his holy justice, inflict his heavy judgements upon sinners: why (as some boldly inquire) doth not God at once by his power, cause sin to cease? Yea as they fear not to expostulate, & quarrel with God: why did he at all suffer sin to have any entrance into the world? What shall we say to these? Question.  
Answer. This is most venturous and desperate boldness in deed: in all such as fear not thus to object. To whom we may, both more justly, and also more boldly, say with the holy Apostle Paul, even to the stopping of their presumptuous mouths whosoever they be: O man who art thou, which pleadest against God? Shall the thing form, say to him that form it, why hast thou made me thus? Hath not the Potter power of the clay? And so forth, as it followeth in the 9 chapter of the Epistle to the Romans from the 21. verse of the chapter.  
And further also, seeing sin is come into the world, only through man's default, as hath been declared before; it is for ever just with God to punish sin, yea to punish sin by sin, in the continuing and multiplying course thereof; and one wicked man by another, from generation to generation: yea and his own children also, so far as they shall communicate with the wicked world in sin, until he have humbled, and brought down the pride and contumacy of all the world, before his most high and glorious Majesty; even to the perfect glorifying both of his justice and also of his mercy, both here and in the world to come.  

Explication and proof.  For the further confirmation of the former part of this Answer, read Isaiah: chapped: 45.9.10. Woe be unto him that striveth with his maker, the potsherd with the potsherds of the earth: shall the clay say to him that fashioneth it, what makest thou? etc.  
In the which reproof, we are not so to understand the Lord, as if he should peremptorily forbid all reasoning in this case; as though the objection could not be answered, and therefore must rest answerless: but that herein he doth admonish the frail creature, of his duty toward the most high and sovereign Majesty of his Almighty & most reverend Creator. That is to say, that he do conceive reverendly both of all the wo●kes of his Creation, and also of his providence, without any contradiction against either of them.  
And beside this, there is in this the Lords most just prohibition, and staying of all captious reasoning: a perfect and familiar reason, for the staying & suppressing of all such presumptuous reasonings for ever.  
For when as in all matters, both of nature, and also of art, here below; there are bounds of modesty acknowledged, for the limiting of questioning: which would otherwise prove endless and undutiful, yea very contentious and hurtful. For no man would allow, that the child should quarrel with his Father, because he is of no taller stature, or of no better complexion, or of no more noble birth, etc. And in matters of Art we will silence the scholar with this common rule, Vnicuiq, in sua arte credendum: Every man must be of some credit in his art. No Artificer will like to be urged, to give a reason of all his doings.  
Wherefore, much rather ought there to be a holy limitation, & a severe censuring of all bold reasonings with God: concerning his most high & heavenly matters? Verily, there is no such disparagement betwixt the Father and the child, the master and the servant; no nor between the clay and the potter: as there is betwixt God, and the greatest Prince; or the most skilful Artisan, or professor of the liberal Arts and sciences in all the world.  
And touching the latter part of the answer, how God in his most holy justice, punisheth sin by sin; and one sinner by another: read Isai: 31.3. Woe to thee that spoilest, etc. when thou shalt cease to spoil, thou shalt be spoiled, etc.  
And Psalm: 58.11. Doubtless there is a God who judgeth in the earth.  
The history of God's holy Providence recorded in the holy Scriptures; and experience also from time to time, do confirm the same, to all wise observers of the government of God. He raiseth up great Tyrants, to punish little Tyrants. For every man is a Tyrant to his neighbour, till by his word and corrections; and many times by public calamities: he maketh all weary of oppressing, and glad to live quietly, and peaceably, one by another.  
Finally, God suffereth sin to continue in the world, that from the evil fruits, which do justly accompany the same (such as are manifold sicknesses, war, famine, etc.) to the humbling of all flesh before him: he having (according to the good pleasure of his own blessed will,) reserved the time of the full ceasing of it, until he shall perfectly establish his own righteousness, in his heavenly Kingdom of glory and eternal blessedness. According to that which he hath promised, and described most comfortably unto us. Revel: chapped: 21.1. etc. And chapped: 22.3.4.5.  
Thus then, we acknowledging, that all captious cavilling, yea even all curious questioning about the high counsels and works of God, are justly to be ceased among us, and among all the people of God: let us with all humbleness of mind, and in the reverend fear of God, propound only one question or two more, to be answered on the behalf of the fatherly Providence of our most gracious good God.  
The one is this, that seeing God is a most loving and tender Father over his children, and specially over their souls: how cometh it to pass, that erewhile, his poor children, are suffered to err, as it were in the wide and dangerous wilderness of this world, as sheep without their Shepherds, as out Saviour Christ himself lamented their case, in the days, wherein he (the chief pastor of all) was bodily present among the jews? Yea, how cometh it to pass, (may some say) that when at the last, it hath pleased God to give them Pastors and Teachers, to instruct and comfort them, in his holy ways; that he should (as it doth not seldom fall out in the world, yea in the Church) even after a while, take them away again? But most of all, it willbe demanded of us, how it may stand well with the fatherly providence of God; that he should permit the cruel wolf, and false Prophet, to have any entrance into his Church: and there to set up a mystery of iniquity, even an Antichristian doctrine and government, opposite to the truth, both of the doctrine, and also of the Ecclesiastical discipline of our Lord jesus Christ, to the dishonour of his own name, (as it may seem) and to the endangering of the whole flock. How therefore may this agree with the gracious and fatherly providence of our God? Question.  
Answer. The most gracious and Father he providence of God doth herein most notably appear; in that (notwithstanding all whatsoever is here objected) he doth nevertheless, both effectualtie convert and call home, and also constantly preserve unto himself, all his elect children. And that also, even against all external defects, and against all the power and craft of Antichrist, and his devilish illusions, against all their lying signs and wonders, and against all the hypocritical and counterfeit appearance, or mask of holiness, which is held forth, and boasted of among them.  
And further also, well may we likewise admire, and wonder at the most gracious goodness of God; for that he doth at any time send any true and faithful Preachers of his holy word and Gospel to his people, and that they continue any while at all with them: rather then unthankefullie, and mutteringlie, to complain of any either restainte or delay; seeing we are altogether unworthy of the least grace and mercy this way.  
And the rather also, because when we do (through the goodness of God) enjoy the blessed and ordinary means of our salvation: we do no more thankfully accept, and entertain the same.  

Explication and proof.  We may justly do so indeed. For we have all, and every one of us, deserved a thousand times to perish for ever, in our infidelity, and in our manifold sins, and unthankfulness: seeing we continue therein, notwithstanding the mercies of God are renewed daily and hourly upon us. And because we do not yet to this day, duly regard, those precious means & instruments, which God doth send to further us in the way of eternal life and salvation.  
Verily, this sinful world is always unworthy, of the least of the servants of God: Heb: 11.38. Much more unworthy of Christ himself, his Gospel, and Sacraments, etc. Wherefore, justly may we, yea ought we to acknowledge, and confess; that God doth not for any want of love in himself toward his people, withhold or scant his principal blessings from them: but for their want and failing in love toward him, and toward his holy ordinances, which he hath vouchsafed to bestow upon them.  
And herein also is the goodness of God to be acknowledged of us, in that all his withdrawing or skanting of his blessings, is only to this end (as touching his elect children) that by the want of them for a while, he might provoke them, to a more earnest desire, and longing after them again: and to a more careful & religious using of them, when-soever it shall please him to return and send them again. According to that Hosh: 5.15. I will go and return to my place (saith the Lord) till they acknowledge their salt, and seek me: in their affliction they will seek me diligently. And chapped: 6.1.2.3. Come (say the faithful one to another) let us return to the Lord: for he hath spoiled, and he will heal us: he hath wounded us, and he will build us up. After two days he will revive us, and in the third day, he will raise us up, and we shall live in his sight. Then shall we have knowledge, and endeavour ourselves to know the Lord: his going forth is prepared as the morning, and he will come unto us as the rain, and as the latter rain upon the earth. Read also, Song of Songs, chapter third. And chapter 5.3. etc.  
But as touching the wicked and ungodly hypocrites, who do altogether profane and abuse the blessed and glorious word and Gospel of God, and our Saviour Christ; it is most just, that God should take severe vengeance upon them, by giving them over to strong delusion, that they should believe lies, &c: according to the holy menace of the Apostle Paul: 2. Thessalon: 2.10.11.12.  
For seeing it cannot be denied, but that it was just with God; severely to punish the heathen, for their smothering of the dim light of natural understanding, which was remaining in them: as we read Rom: 1. verse. 18, etc. Much more must it be acknowledged, to be most agreeable to the most pure justice of God; to double his wrath against those, that despise the perfect light of his Gospel: and do rebel against his most holy Spirit, which shineth forth most graciously, and admirably toward them, in the same.  
Now therefore, for the conclusion of all objections, against the fatherly providence of our good God: let us come to the last question, which is this. How it should come to pass, that the Lord of his infinite mercy, granting his children, the means of their salvation, and most vigilantly watching over their salvation; yet some of the most dear and best beloved of them, should be so left to themselves, that they should at any time fall into some grievous sin or other: as king David, and king Solomon did, Peter also, and many more: when as God could by the gracious power of his Spirit, have preserved them from such grievous falls. Question. How therefore, may this be perceived, to accord with his fatherly providence and government?  
Answer. The Lord doth hereby justly, and yet also in exceeding great mercy, chastise some former f●●e; either of negligence, or it may be of some degree of presumption: to make the human corruption, and infirmity of all men without exception, every way more fully known, for the common instruction and admonition of all.  
And also, to this gracious end among the rest, that the rejoicing of the children of God, may neither rest in themselves, nor upon any other creature: but only in and upon the Lord himself, who alone, is the only constant and never-failing direction, strength and salvation of his people.  
Moreover, even in this, wonderful is the fatherly goodness of God; who never suffereth any of his children finally to perish in their falls: but he raiseth them up again by repentance, and reneweth the joy of their salvation unto them.  
We are to wonder at it in deed: and with admiration to bless and praise his most holy, gracious, and blessed name, for ever and ever. Amen.  
The whole answer is evident from the examples even now alleged. To the which purpose also, let us hearken to the Prophet jeremiah, chap: 9 23. 24. Let not the wise man glory in his wisdom, etc. But let him that glorieth, glory in this, that he knoweth me (saith the Lord) for I am the Lord which do show mercy, judgement, and righteousness, in the earth: for in these things I do delight, saith the Lord. Likewise the Apostle Paul. 2. Cor: 1.30.31. Let him that rejoiceth, rejoice in the Lord.  
Thus therefore (for the conclusion of this discourse) let us resolve ourselves, upon the undoubted acknowledgement of the fatherly Providence of our most gracious and merciful God, against all the cavils that may by any, be objected against it. For by the grounds of the Answers already alleged: we may with like facility, answer every other, whatsoever they may be.  
But what though we should not be able, throughly to discern the reason of some of God's divine proceed, and judgements towards any other of his children, or toward our own selves? Should it be a sufficient reason, for us to call into question the Providence of God? God forbidden. excellently well (saith M. calvin,) that it is one of the chief exercise; of our faith, to be humbled under the mighty hand of God, and with silence to rest quietly in his judgements. Sciamus (inquit) unum esse expraecipuis exercitijs fidei nostrae, humiliari sub forti Dei manu, & cum silentio acquiescere eius indicijs. In Psalm: 39 vers: 1●.  
Alas, we poor wretches, through our negligence, do not know many of those things, which we both might and ought to know. How then may we presume, or once imagine, that we may attain to know the reason, of every secret work and judgement of God? The mercy of the Lord (saith the holy Prophet) reacheth to the heavens, and his faithfulness to the clouds. His righteousness is like the mighty (or huge) mountains: his judgements are like the great deep. Ps●. ●6. vers: 5.6. Read also job: ch. 33. ve s: 1●. 1●.14. Behold (saith Elihu to job) in this thou hast not done right: I will answer thee, that God is gre●ter than man. Why dost thou strive against him? for he doth not give account of all his matters. For God speaketh once or twice, and one seethe it not, etc. to wit, until he open the ears of men, even by their corrections, which he had sealed: as it followeth in the 16. verse. And again, chapt●● 36. 22. etc. Behold, God exalteth by his power: What teacher is like unto him? Who hath appointed to him his way? Or who can say●, Thou hast done wickedly? Remember that thou magnify his work which men behold. All men see it, and behold it a far off. Behold, God is excellent above that we can know, etc.  
It is meet therefore, that every one of us, do reverence, and with holy admiration, glorify and adore that in the Divine counsels, and works of the Lord God: whereof we in our shallow conceits, can apprehend no reason that may satisfy our curious and carnal minds to our liking.  
It ought abundantly to suffice all that be godly, and dutifully minded toward God: that it hath pleased him to reveal unto us in his holy Scriptures, so much as it is meet for us for to desire to know.  
And the rather also, for that he doth therewithal, vouchsafe accordingly, to give us good experience, if we will open our eyes to see it: that he guide●● and disposeth of all things, both mercies, and judgements; as they do most ex ●●isitelie serve in the end, to the manifold profit and comfort of all his elect children and people.  
Unto these manifold profits and comforts therefore, let us now henceforth, settle our minds: and call them altogether away from such haughty speculations, as be too high and unseemly for us to climb unto.  
For this is the second of those two latter points, mentioned among the observations set down before: the which (as you answered) do serve to the more full opening of the comforts which are furthermore to be found in the faith of God's fatherly providence. And that to very good purpose.  
For if we can find out this, that all judgements of God upon the wicked; and likewise that all his afflictions & most sharp chastisements upon his own children, do tend to their singular profit and comfort: how then may they be thought any way to impeach his fatherly povidence?  
Let us therefore to so good a purpose, make our diligent inquiry into this point also.  
Question. And first concerning the fearful judgements of God against the wicked; how may the execution of them redound to the benefit and profit of the children of God?  
Answer. First, because they daunt them for a time, yea those of them that are of the most wicked and reprobate, or desperate mind: so that by the terror of the judgements of God upon them, they are discouraged, and driven from the pursuit of many their most dangerous and mischievous enterprises against the Church of God  
Secondly, they are hereby humbled, though not of any hearty good will, but rather of a servile mind, and dissemblingly; to do some good to the faithful servants of God: yea sometime, to become vassals and servants unto them.  
Thirdly, God doth by his fearful judgements, executed upon the wicked, make his divine Providence and sovereign justice to be, for the time, famously known, and after a sort acknowledged in all the world: but specially of the faithful in the church of God, to the more settled confirmation of their faith.  
Finally, by the fearful judgements of God, cast down upon the heads of the wicked, they are convicted in their own hearts, to acknowledge against themselves: that the children of God (notwithstanding all their outward afflictions) are in better estate, than themselves.  

Explication and proof  These, (and if there be any such like) they are indeed the notable effects of Gods fearful judgements against the wicked, even to the benefit of the children of God: according to the thanksgiving of the Church of God, Psalm 136. Which celebrateth the praise of the judgements of God against the wicked, as a fruit of his everlasting and constant mercy, toward his own Church and people.  
The first branch of the Answer, may be exemplified, from the Egyptians; who by the plagues, wherewith God visited them, were not only stated from their unreasonable proceed against the Israelites: but they were also overcome at the last, to do all the good they could unto them, even to the enriching and adorning of them with their jewels, so far forth, that they did leave themselves as it were naked, and bare. And which I pray you of all those that were overwhelmed in the red Sea, while they pursued the Israelites, after they had let them go out of their captivity: would not likewise have wished themselves to have been rather in their estate, then in their own; when they saw the Seas violently returning upon them?  
And have not we ourselves, had a notable experience in our own age, of our singular benefit, by that famous judgement which Almighty God cast upon the invincible and proud navy of our late chief enemies, and their confederates. Anno. 1●88.  
No doubt, but the heavy hand of God, being then as it were palpably perceived, and lest, even in their own judgements upon themselves: it made them the less bold to renew the like attempt against us, nay contrariwise the more willing to be at a kind of peace with us.  
And doubtless, it shall be as a plentiful stream of water, still to quench that fiery malice and ambition, (at the least, as touching that high degree of scorching heat, wherewith they were at that time inflamed) unless which God of his infinite mercy, stay and forbid,) the extremity of our sins, and intolerable unthankfulness for so glorious a deliverance: do (as it were with much wood and brimstone, through the judgement of God against us) set on fire, & altogether inflame their rage, and give them power to burn us up as stubble.  
Secondly, as touching the servile submission of the wicked, caused by the judgements of God: consider it from the 44, and 45. verses of the 18. Psalm. Where, after that King David hath reported, how his sword (which was the sword of the Lords battles) had prevailed against his enemies, who were also the enemies of all the Lords people: As soon (saith he) as they hear, they shall obey me: strangers shall be in subjection unto me (though lyingly as the Hebrew verb jechahhashu there used signifieth) strangers shall shrink away and fear in their privy chambers. Yea already they had done thus. For the King showeth what the Lord had formerly done for him in that behalf. And it may well be also, a prophesy of the continuance of the same hand of God still, for the benefit of his Church, from time to time: even so often as he in his wisdom shall see it so meet. There is also a notable history to this purpose, concerning the Gibeonites in the 9 chap. of the book of judges. Read also 1. Kin. 20.31. etc. The servants of the King of Aram, submit themselves with halters about their necks, to the King of Israel. Yea, though Ahab was a wicked King, yet thus wrought the Lord for his own names sake, and for the remnant of the people. And 2. Chron. 32.22, 23. After that God had executed that his memorable judgement against the King of Ashur, and his proud Army: Many are said to bring offerings to jerusalem, and presents to Hezekiah King of judah, so that he was magnified of all the Nations from thenceforth. And Act. ch. 12. By the fearful judgement of God against Herod, the Lord made way for his word to grow and multiply. There are many such like examples to be observed.  
Thirdly, concerning the manifestation of Gods most holy justice, and sovereign providence, by his judgements against the wicked, to the evicting of them, and to the strengthening of the faith of his people: read Psalm. 58.10, 11. The righteous man shall rejoice, when he seethe the vengeance: he shall wash his feet in the blood of the wicked. And men shall say, verily there is a fruit for the righteous: doubtless there is a God that judgeth the earth. Read also Psalm. 83.17.18. Let them (saith the Psalmist) that is, let thine enemies be confounded O God, etc. That they may know that thou who art called jehovah art alone, even the most high over all the earth. And Psalm. 9.16. The Lord is known by executing judgement. And Psalm. 126.2.3. When the Lord brought again the captivity of Zion: to wit, after the Babylonians were subdued, etc. then said they among the heathen, The Lord hath done great things for them. And therefore much rather doth the Church itself in the same place acknowledge it saying, The Lord hath done great things for us, whereof we do rejoice. Read also Ps. 33. 1●, 11, 12. and 119.52. I remembered thy judgements of old, and have been comforted. Thus, the judgements of God being to the terror of the wicked: they are contrariwise, a joy & comfort to the godly.  
Finally, concerning the last branch, let it be considered, that as Balaam the foolish Prophet, saw even in his prosperity, the blessed estate of the people of God, to be so great; that he wished that he himself might die their death: Num. 23.10. so, yea much more no doubt, when the revenging hand of God fell upon him, would he have wished to have been as the least among the people of God: to wit, when the sword came against him, in the slaughter of the Midianites. Num. 31.8. And thus questionless would all the wicked desire, when they are terrified by the vengeance of God breaking forth against them: like as was noted before, concerning the Egyptians, at that time when the water began to return forcibly upon them. Thus the judgements of God upon the wicked, are many ways profitable and comfortable to the godly.  
NOw let us come to those fruits and benefits, which the children of GOD, do in time, reap to their comfort, from the judgements of God upon themselves, while they did live in their sin: and after that also, by his chastisements, from the time that they began to repent, and to turn unto him.  
Question. And first, what are the comfortable fruits or benefits, proceeding from the judgements of God upon them, while they lay in their sins: and were not moved to repentance, or (to say the most) were only entering into it?  
Answer. While the children of God are in this estate, God useth his judgements or punishments, as effectual helps:  
First, to humble them in the sight of their sins, by a taste of that horrible wrath and misery, which is in the justice of God due unto them.  
Secondly to stir them up to seek for mercy and forgiveness.  
Thirdly, to make their deliverance and salvation, the more sweet and precious unto them.  
Finally, that by the recordation, and calling to mind of the same their former punishments, they (being once turned to God) might thenceforth, take warning, that they do never return to their former wickedness again. 
Explication and proof.   
You say well, that the judgements of God are effectual helps, to the ends you have rehearsed. For it pleaseth God, for the better expedition, and more speedy effecting of his work; to add unto the threatenings of his word, the execution of his curse in some measure, even upon his own elect children: whom he findeth to be by nature children of wrath, and knoweth that they have need of such vehement awaking, and rousing up, out of their dead sleep of sin.  
To this purpose, read in the book of job. cha. 33. verse 17, etc. Where, af●er that he hath spoken of the sundry afflictions, wherewith God doth humble his children; preparing them first by his bodily chastisements, and then sending the instruction of his word unto them: then saith Elihu to job, verses 2●, 30. Lo all these things will God work twice or thrice with a man, That he may turn back his soul from the pit, to be illuminated with the light of the living. That is, that he having his life prolonged, may learn the way to the kingdom of heaven. And hereof, we have the most wicked King Manasses for a notable example. 2. Chron. 33.12, 13. Of whom it is written, that howsoever he exceeded in wickedness, and despised the ministery of the Prophets, which were sent unto him: yet when God cast him into tribulation, (that is, gave him into the hands of the King of Ashur, who put him in fetters, and bound him in chains, and carried him to Babel) than he prayed to the Lord his God, and humbled himself greatly before the God of his fathers. And he praying to God; God of his infinite mercy was entreated of him: and heard his prayer, and brought him again to jerusalem, into his kingdom. And then (as the text saith) Manasses knew (that is, he acknowledged) the Lord to be God.  
To this purpose also, it is well observed by a godly learned man; that by affliction, as by a special help: God useth commonly to call them whom he will save, and make instruments of his salvation to others. To the which end, he allegeth the example of Paul, from the testimony of the holy Scriptures: and from Ecclesiastical story, the example of Constantine the first Christian Emperor, and of Edwine the first Christian King of Northumberland. Of the which Edwine thus he writeth; that notwithstanding he had married a Christian woman, the daughter of Ethelbert a christened King of Kent: who persuaded with him all that she could, and Paulinus also a preacher of the Gospel; yet could he not be won, till God had bumbled him by sundry afflictions. No not till at the last, he was sore wounded by a wicked and desperate ●●t throat, who was suborned to kill him. This is the observation of Mr. Fox in the history of King Edwine, about the year of our Lord 630. Where also he allegeth to the same end, the late example of Martin Luther: whose spiritual conflicts, and agonies were many; before he could be made fit to preach the doctrine of justification by Christ, openly. And so (saith he) bo all they most commonly, which come to any lively feeling, or sensible working of Christ the Lord in them.  
Hence it is, that this confession is heard often in the mouths of the servants of God, after that they are once truly and effectually humbled unto him. Blessed be God for such a sharp check that I had: for such a loss: for such a disgrace: for such an imprisonment: for such or such a danger: for such a languishing sickness: for such a painful or loathsome disease: for such a wound: for such a terrible fear in a grievous thunder and lightning, etc. For if I had not been thus or thus afflicted, & humbled; I had not known myself: I had not regarded God's word: I had never come to the fear of God: I had perished in my sins, etc. If I had not lost such or such a friend, or worldly stay; I should not have depended upon God's providence as now (by the grace of God) I see that I ought to do. Thus much therefore, for the two former uses of afflictions, or punishments, or judgements; howsoever we do think good to call them.  
Now thirdly; how the bitterness of such judgements, or afflictions sent of God, do make the salvation of God, and his tender mercies, the more sweet and comfortable: I need not to speak, seeing no man can truly discern what sweetness meaneth, unless he have tasted before what the sour is.  
Finally, touching the last point, it cannot be doubted: but that special judgements of God, are sent to the end they might leave behind them, a memorable impression of his reverend fear, in the hearts of his children; and so to nourish in them, a continual care of duty, answerable to the first entrance of their calling: remembering always, that the anger of God against sin, is as great as any fear that is ever apprehended of us. Psal. 90.11. Who knoweth the power of thy wrath? For according to thy fear is thine anger. The practice of this memorial is commended unto us, Lament: chapter 3. verses 19, 20, 21. in these words of the Prophet. Remembering mine affliction and my mourning, the wormwood and the gall. My soul hath them in remembrance and is humbled in me. I consider this in my heart, therefore have I hope. But this place, respecteth not only such as have been at the first prepared to repentance: but such rather, as are by afflictions solicited to better their repentance.  
Let us therefore, by this occasion, proceed now to the fruits of afflictions, which follow after the calling of the children of God. For so God seethe it good, and profitable: that the afflictions of those that be his, should be often renewed, Question. one way or other. What may these comfortable fruits or profits be?  
Answer First and foremost, the Lord doth thereby further, and more and more perfect the repentance of his children.  
Secondly, he preventeth (and as it were defeateth) many dangerous provocations, and enticing occasions of s●nne.  
thirdly, GOD doth teach his children, from their experience of the bitter fruits of sin now and then renewed upon them: more and more to hate and abhor sin.  
Fourthly, he trieth, fineth or purgeth our faith, that upon the often renewed experience of his mercy: we may more purely, and undoubtingly, settle our comfortable trust and confidence in him.  
Fiftly, he doth by afflictions quicken and provoke us, to often and earnest supplication & prayer.  
sixtly, he doth thereby also, enure us to patience and meekness: yea so, that Patience, an excellent Christian virtue, may have the more perfect work in us.  
Hereby also, God doth teach us by our own experience of afflictions, to judge more wisely, and charitably of all others, upon whom he layeth his fatherly corrections: and accordingly, to be more tenderly and pitifully affected toward them.  
Moreover, by former afflictions, he prepareth, and maketh us the more fit, to bear those more sharp ones that are to come: even those, through which, we must necessarily pass, before we can attain to the kingdom of heaven. Yea sometimes it pleaseth God to lay upon us a greater affliction for a little while: to the end he may humble us to bear some lesser, which he shall think good more ordinarily to exercise us withal.  
Beside all these, God doth by the want of health, or any other of his blessings, either spiritual, or bodily: teach us a more holy, sober, and thankful use of them, than we had learned before; after that, of his mercy he vouchsafeth to restore them to us again.  
But who can reckon up, and thoroughly understand, all the commodious and profitable uses, whereunto God of his infinite mercy, hath sanctified the sundry afflictions of his dear children?  

Explication and proof.  It is very true. No one can thoroughly understand all. Neither any the least f●uit of any one; but only such, to whom God himself vouchsafeth to give the secret experience thereof, as it were into his bosom. The fruit of affliction, may be resembled to the Manna which was hidden, and kept close in the Ark: and to the written name, which no man knoweth, save he that receiveth it. revel. 2.17.  
But for some further explication and proof of the fruits now mentioned: let us call to mind first of all, that which was not very long since alleged out of the 119. Psalm. verse 67. Before I was afflicted (saith the Prophet) I went astray, but now I keep thy word. And verse 71. It is good for me that I was afflicted, that I may learn thy statutes. Read also Hebr. 12.10. God doth chastise us for our profit, that we might be partakers of of his holiness. And again. Though no chastising for the present seemeth joyous but grievous: yet afterward, it bringeth the quiet fruit of righteousness, to them which are exercised thereby.  
Verily, this is an excellent fruit of afflictions, that the Lord doth thereby renew our repentance, by putting us in mind of our old sins, as well as of our new: and therewithal, that he doth revive our prayers for the forgiveness thereof, to the further assurance of the comfort of our faith, that they are pardoned and forgiven unto us.  
Secondly, that afflictions, do (through the blessing of God) prevent sin; we may learn from the Apostle Paul: who telleth us, that God gave unto him a prick in the flesh, the messenger of Satan to buffet him, to the end he might not be exalted above measure. 2. Cor. 12.7. This prick in the flesh, was some notable inward affliction, whereby he could not walk so expeditely as he desired in good duty: like as he that hath a thorn or the stub of a bush in his foot, he walketh more slowly and with greater pain. Nevertheless, howsoever the Apostle could not satisfy himself: yet he was abundant in labours, and in comparison of others, very expedite and quick. Whatsoever it was, this (as he saith plainly) was the use of it, that by this means, he was humbled: and so it was a preservative against spiritual pride. And that in this respect, affliction is a benefit: our own mouths do willingly testify, when we wish that we had been sick in our bed, when we did (at unawares, or willingly) that which afterward it repenteth us of. No doubt but sickness, and other afflictions, do keep us from many evils, that otherwise we should fall into.  
Touching the third point, it is of itself so plain, that it may be palpably felt, of all that have any spiritual sense in them: according to the common saying, which may well have use here, The  child dreads the fire. Nevertheless, for example's sake, we may confirm it from that we read joshua, chapter: ●2. verses 16, 17, etc. Thus saith the whole congregation of the Lord, what transgression is this that ye have transgressed against the God of Israel, etc. Have we too little for the wickedness of Peor, whereof we are not cleansed to this day, though a plague came upon the congregation of the Lord? ye also are turned away this day from the Lord: and seeing ye rebel to day against the Lord, even to morrow he will be wroth with all the congregation of Israel.  
And verse 20. Did not Achan, the son of Zerah trespass grievously in the execrable thing, and wrath fell on all the congregation of Israel? And this man alone perished not in his wickedness.  
Fourthly, touching the trial, or fining and purging of faith by afflictions: read, 1. Pet: 1.6.7. Wherein (that is, in the which salvation) ye rejoice (saith the Apostle, writing to the Christian jews) though now for a season (if need require) ye are in heaviness through manifold temptations. That the trial of your faith, being much more precious than gold which perisheth, (though it be tried with fire) might be found unto your praise, and honour, and glory, at the appearing of jesus Christ, etc.  
This trial of faith, causeth it more purely and firmly to rest itself in God; because it giveth us experience of our own weakness, and how vain all other means of help are: and therewithal, how all-sufficient the arm of the Lord is of itself alone, when all other helps or means of help, that we know of, do fail. According to that. 2. Cor. 1.8.9. brethren (saith the Apostle Paul) we would not have you ignorant of our affliction which came unto us in Asia, how we were pressed out of measure passing strength, so that we altogether doubted even of life. Yea, we received the sentence of death in ourselves, because we should not trust in ourselves, but in God who raiseth up the dead. So then, as the tempest trieth the mariner, and the battle the soldier: so doth affliction the faithful Christian. And that experience of God's assistance in trouble; and of his deliverance out of trouble, confirmeth and strengtheneth faith: it may appear by that which followeth in the 10. verse of the same first Chapter of the 2. Epistle to the corinth: Wherein the Apostle writeth further concerning himself and Timotheus, that they trusted that God who had delivered them from so great a death, and did deliver them: would also yet thereafter deliver them still. Read also, 2. Tim: 4.17.18. The Lord assisted me (saith the Apostle) and strengthened me, that by me the preaching might be fully known, and that all the Gentiles should hear: and I was delivered out of the mouth of the Lion. And the Lord will deliver me from every evil work, and will preserve me to his heavenly kingdom: to whom be praise for ever and ever, Amen. And in the holy story, David being strengthened by the Lord to prevail against the Bear, feared not to encounter against the Lion: and having overcome the Lion, he feared not to try the combat with the armed giant, Goliath. Read also, Psalm: 23. Thus it is true, that faith groweth, and is heartened and made bold by experience of God's former assistance and deliverance.  
Fiftly, that affliction quickeneth and provoketh the faithful to prayer, it is also so certain, that he who hath no care to pray to God in his affliction: may be truly said to have no faith, or at the least, that it is for the time, violently smothered and concealed in him. The time of affliction, is a special time of Prayer. james, chap: ●. 13. And Psalm: 50.15. Call upon me (saith the Lord) in the day of thy trouble. And Rom: 8.15. The Apostle Paul teacheth, that it is a principal effect of the holy spirit of adoption, to teach, encourage, and strengthen the children of God, in all their necessities to cry Abba, Father. And verses 26.27. The spirit helpeth our infirmities, etc. And whether, I pray you, should children go, but to their Father, when they be in any distress? He is a foolish, or proud child, whosoever he be: that will not seem to be beholding to his Father, for his relief and succour. It is doubtless, and aught to be, the kindly affection of the children of God: to let no affliction pass, without the sanctification of Prayer, that so it might be sanctified and blessed to their benefit.  
Sixtly, that God blesseth affliction to work patience and meekness: yea the increase of so excellent a grace: it is expressly affirmed, Rom: 5.3. Tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. And it may further appear by that which we read, james, chap: ●. 4. For if patience have the perfect work (as the Apostle teacheth) it maketh those that do so continue, and cherish it, that they be entire, lacking nothing. For to such, it is abundantly sufficient unto them, that they are sure, they have the Lord for their portion.  
They know, that he that shall come, will even come shortly, and that he will n●t t●●ie: and that he will bring his reward with him. Behold therefore how beneficial, affliction is; even by the causing, or rather occasioning of this excellent grace of patience and meekness. Whence it is also, that both the afflicted, and the m●eke, are called in the holy Scriptures by one and the s●●e n●me as it were. For Hhanavim not●th the one as well as the other: Psal. 76.9. Zech. 2.3. Amos, 8.4. and in divers other places.  
And hence also it is, that we learn to moderate our judgement, concerning the afflicted: and to be far●e from rash condemning of them, as if God had cast them off, etc. For that good fruit, which (through the blessing of God) we find in ourselves, by our own afflictions: causeth us the rather to hope well of God's mercy, toward those that are likewise afflicted. And the rather also, because we understand, that God liketh we●l of such, and pronounceth them blessed. So we read, Psal. 41. from the beginning of the Psalm. The same likewise frameth our hearts, to commiseration, and merciful dealing toward them: a● in the same Psalm, we are not obscurely admonished. Which also is according to the express commandment of God: Exod. 22.21. and Leuit. 19 3●. 34, Thou shalt love the stranger as thyself: for ye were stranger in the lan● of Egypt.  
Moreover, that former trials, and those more gentle; do hearten against gre●t r: it may be evident, by that which was observed, concerning the fift branch of this An●●●re We are indeed, of o●r s●lues, altogether unapt to bear 〈◊〉 ●itly, ●nd m●●kely, the least affliction which God l●i●●h upon us. Behold therefore, the excellent wisdom and mercy of our GOD; in that sometimes for a s●as●n (as was said) he layeth a greater upon us: that so he may wi●●e v● t● be the more willing, to submit ourselves ●o some lesser, the which he seethe meet, mo●e ordinarily to exercise and humble us withal. We make much of a little a king of our finger, or of some trifling loss, etc. But when God beginneth to call into question, our whole welfare touching either bodily health, o● ou●● a●d estate: then we see the vanity of our former niceness in our usual complaining for every little, or nothing.  
Finally tha● God teacheth us by want of health for a time, to use it better; and to be more thankful for it, when it pleaseth him to restore it unto us again: (and so in the rest of his benefits) it standeth with good reason: in so much as ●hereby we understand much better, of what price and value they are. Likewise, we learn thereby from whom we receive them: and in whose power it is, to take them away again, at his own pleasure. And therefore, that we ought to be more e and more careful to glorify him in the enjoying of them, and n●t to serve our own wicked lusts by them. It is a common saying, and c●mmon ex●erience proveth ●t ●o be true: that by wanting, rather than by envying (Caren●o magis quam fruendo) we discern the greatness of a benefit.  
Muc● more e mi●ht be said, concerning the manifold fruit and benefit, w●en come h to the children o● God b● the fatherly afflictions, corrections, and 〈…〉 God ou● heavenly Father, as was answered. F●r God (no doubt) dot ●y ●h●m teach us many things, as was also observed once before: the 〈…〉 not otherwise learn so well. Such as are, the denial of our s●●●●, the contempt of this world, an earnest longing after the Kingdom of heaven, etc. Verily, we could neither know God so well in his mercy, nor in his righteousness, nor in his power, nor in his wisdom, nor in his faithfulness, nor in any of his divine virtues: neither yet ourselves so well, either in our frailty and misery, or in our peace and prosperity, as by experience of afflictions (through the grace of our gracious good God and merciful Father) we learn to do.  
Thus abundant (that we do not say infinite) is the commodity of the fatherly afflictions of God, laid upon his own dear children. But that which hath been delivered, shall for the present suffice: until it may please God to enrich us with a more full supply.  
Hitherto therefore, of the commodities and fruits of afflictions.  
LEt us now henceforth, proceed (for a while) to inquire after the comforts, which are to be found in them: at the least, after the chief and principal of them.  
It is true indeed, that the former uses being profitable; they are also to all those that feel the fruit of them, even in the same respect, very comfortable also: as we may evidently perceive by the testimony of the holy Ghost, Heb: 12.5. etc. Where both the comfort, & also the profit of afflictions, are linked together. Of the which place, more is to be said afterward.  
And beside, insomuch as touching earthly profit, it is found true that the sent of gain is pleasant, (suavis odor lucri): infinitely much more ought that heavenly and spiritual gain, which groweth from the fatherly corrections of God, duly pondered and weighed, to be delightful, pleasant, and comfortable unto us.  
But seeing there are some uses of afflictions, which do more properly and entirely belong to comfort: let us come to them, as coming yet something more properly under the name of comfort.  
Question. Which may they be?  
Answer. First, it is very comfortable, to consider that no affliction cometh without the most wise, loving, and fatherly providence of God.  
Secondly, in that God is never nearer nor more tenderly affected (yea even as it were with bowelicke compassion toward his children): then when they are in greatest distress and trouble.  
Thirdly, if we do willingly suffer affliction for well-doing, and while we walk in the holy ways of God: we have our communion with our Saviour Christ, in whose afflictions, all ours are sanctified, and made both comfortable and profitable unto us. For they are so many witnesses of our adoption to be the children of God, and that we are lively members of the mystical body of Christ.  
Fourthly, the holy Ghost, our most inward and sweet comforter (even the spirit of the highest glory, proceeding from God the Father and the Son) resteth vp●n us: and doth most immediately communicate, the perfect comfort of the whole blessed Trinity unto us.  
Sixtly, we have in our afflictions, a holy communion and fellowship with all the faithful as brethren & fellow-members with them in Christ: insomuch as it is the very common & beaten high way, which God himself hath laid out for all his children to travel through the same, unto his heavenly kingdom.  
Moreover, the holy afflictions wherewith God doth exercise us, do privilege and respite us from infinite worldly cares and troubles, the which no doubt, would for our sins have fallen upon us if we had continued in them: and if we had not been taken up, and had as it were received our press money, to be otherwise employed in the special service, and as it were warfare of the Lord.  
And yet further, the more sharp, and fiery hot, our afflictions are; so much the more speedy and swift forerunners (or as it were harbingers) are they: to make way for special comforts, so much the more shortly to follow after.  
But be it, that most hot and vehement afflictions (for the Lord's cause and his Gospel) are continue a long while, as we count length of time: yet the longest, and the same also the sharpest that may be; if they be truly measured and weighed, they are but momentany, and light in comparison of that, which otherwise, and in more terrible and fearful manner our sins have deserved. Or much rather, in respect of that most excellent and eternal weight of glory, whereunto (through the infinite mercy of God our heavenly Father) they do, as secondary and helping causes, prefer and advance us.  
Finally, infinite almost in number and variety, as well as endless in continuance; are the manifold comforts, belonging to the sundry and manifold afflictions and trials of the dear children of God for righteousness and the Gospel's sake: above that any, not thoroughly exercised therewith, shall ever know or feel what they do mean.  

Explication and proof.  So great and so many, yea even almost about number indeed, are the sundry and often renewed comforts, of the afflicted servants of God: the which, the children of this world, cannot possibly be acquainted withal. For they do not belong unto them, neither can they receive them: because they cannot rereive him, who is the only immediate giver and worker of all comfort. According to that of our Saviour Christ: john: 14. ver. 16.17.18. I will pray the Father, and he will give you an other comforter, that he may abide with you for ever. Even the spirit of truth, whom the world cannot receive, because it seethe him not, neither knoweth him: but ye know him: for he dwelleth with you, and shall be in you. I will not leave you as orphans (or comfortless) but I will come unto you. And again, verse, 27. Peace I leave with you, my peace I give unto you: not as the world giveth do I give unto you. Let not your heart be troubled. Or timorous and fearful, etc.  
It is the part, or rather the blot and just reproach of an unfaithful friend, to fail his friend in time of need. Our Saviour Christ therefore, being a most faithful friend, yea even the fountain, as it were, of all true friendship and fidelity: he promiseth assuredly, and will most certainly perform himself to be a most trusty and infallible friend: yea more than a friend, unto all that do approve their faithfulness to him, in the holy profession and obedience of his Gospel.  
And verily, if our Saviour Christ had not always hitherto performed his promise of sending his holy spirit, that perfect Comforter, to his servants, with his abundant and manifold consolation, according to the manifold and exquisite molestations and torments of their persecutors: they could never have endured, those sharp and cruel (though more speedy) torments executed by th● heathen. Much less, the late more linger cruelties, of the false-beleeving and heretical brood of Antichrist: by their long, tedious, and most uncomfortable imprisoning, and dungeoning of the true servants of God. And therewithal, by their famishing of them: by their often railing examinations and sift: by their base and crafty false gloze and flatteries to seduce them: by their bitter scoffings not only at themselves, which they could more easily endure, but also at the most holy truth of our Saviour Christ, which was more bitter than either imprisonment or death unto them. The which also at the last, they inflicted with fire and faggot upon them: that is to say, at the last after they had taken their fill in wourrying of them.  
But let us (as briefly as we can) furnish ourselves, with some proofs, touching the particulars of this answer: to the end we may thereby store our own hearts, with some good furniture and grounds of true comfort, against the times of our own afflictions; whatsoever may in the fatherly counsel and providence of God, hereafter betid us.  
First of all therefore (as was answered in the first place) this is, as the opening of a most lively and plentiful spring of all holy consolation add comfort: that no affliction cometh without the most wise, vigilant, loving, and tender foresight of God's fatherly providence: the which no doubt, extendeth itself, to the assigning both of the fittest time for the beginning, and of the fittest measure for continuance, and also of the most blessed issue and ending that may be. For the which, read Mat. 10.28.29. etc. Fear ye not them which kill the bea●, etc. All the hairs of year head be numbered, etc. Fear ye not therefore etc.  
Likewise, Philip: 1.28. In nothing fear your adversaries. And 1. Pet: 3.14. Read also, 2. King: 19.25. etc. And Psal: 105.12.13.14.15. God will not suffer Tyrants to have their own will, neither when, nor after such manner, as they themselves will. He hath his hook in their nostrils, like as they lead bears: and his bit in their mouths, as men restrain and hold in unruly horses, etc. And yet further, 1. Cor: 10.13. God is faithful (saith the holy Apostle) who will not suffer any of his to be tempted above that they be able, but he will even give the issue with the temptation, that they may be able to bear it.  
So then, this may justly be as a Sea of comfort unto us, in that we know that God in his afflicting of us (whether by his own hand or by the wicked) dealeth like a most loving Father, in correcting and nourtering his Son: like a tender mother, in chastising her daughter: like a wise and merciful Physician, in the curing of his diseased Patient: like a most skilful husbandman, in tilling and manuring of his barren ground, or in pruning and cutting off the superfluous branches of his vine: like the cunning Goldsmith, in trying and fining of his drossy gold, that he may make thereof a precious and shining vessel: like the artificial mason, who most triely heweth and fitteth the rude and rough stones, to be laid upon the foundation of his building: finally, he dealeth like the watchful and painful shepherd, who never leaveth seeking up of his strayed sheep, until he hath found it, & hunted it home to the fou●d, that so it may be out of the danger of the wolf, etc. In all which dealing of God, thus wear always to judge: that he doth not change his affection, as our estate and condition changeth here in this world: but he continueth constant in his love, even in the midst of the most uncomfortable afflictions, that may at any time befall any of his children. Yea verily, so long as the Lord our God and merciful Father, preserveth us from Hell, and eternal damnation: we are to acknowledge him to be very gracious and merciful, yea infinitely merciful unto us. And by how much the more manifold, and the more often our afflictions be renewed, and that also in raging manner like the billows of the Sea: the more they do argue the most vigilant and all-seeing providence of God, after that we are by his goodness delivered out of them. Thus great is the comfort, contained in the first branch of the answer.  
Touching the second branch, read Psalm: 46. The whole Psalm is notable to this purpose, both for doctrine and encouragement: and also for exemplification. Read also, Psalm: 50.15. And Psal: 86.14.15, etc. O God the proud are risen against me. etc. But thou o Lord art a pitiful God and merciful, etc. Turn thou unto me, and have mercy upon me, etc. And Psal: 94.18.19. When I said my foot slideth, thy mercy o Lord stayed me. In the multitude of my thoughts in my heart (he meaneth troublesome thoughts) thy comforts (saith the Prophet) have rejoiced my soul. To this purpose, many of the Psalms are notable: namely, 34.19.20.21. and 37, 24, 28. & 119. verses 149.150.151. & Ps. 145.14, and verse 18. And Prou: 24.15, 16. The which, because they have been alleged heretofore, I do not stand now to rehearse them again.  
Let us come to the third branch. For the proof whereof, read Heb: chap: 2.10.11. where the Apostle showeth, that it is well beseeming the excellent wisdom and righteousness of God: that he being minded to bring many children to glory, should consecrate the Prince of their salvation through of affliction: to the end, that both the same his children, and also their afflictions, might be sanctified in him, and by his afflictions. In which respect our Saviour himself said john 17.19. For their sakes sanctify I myself, that they also may be sanctified through the truth.  
And the Apostle Paul, 2. Timo: 2.11.12. It is a true saying, For if we he dead with him, we shall also live with him. If we suffer, we shall also reign with him. And Philip: 1.28. It is a token of salvation, and that even from God.  
Wherefore let it not seem strange unto us, nor any way discourage us; that we are subject to manifold afflictions and trials: but rather, according to the often exhortation of the holy Scriptures, let us rejoice in that hereby, God our heavenly father fashioneth us to be like unto his own Son, Rom: 8.29. Who though he were the Son, yet learned he obedience by those things which he suffered. And being consecrated, was made the author of eternal salvation to all that obey him. Heb: chap: 5.8.9. Now in nothing can we be here in this world, more like unto the Son of God, while he was in it; then by putting our faithful trust in God, & by yielding dutiful obedience unto him, in the midst of our manifold afflictions and trials for his sake. Wherefore, as a godly learned Preacher well observeth: insomuch a● Christ is herein the pattern, whose similitude we bear: who (duly considering it) can be discouraged under the cross? To the which purpose, let us h●re also consider that which we read, Heb: 12.5. etc. In the which words (as was touched before) both the profit, and also the comfort of affliction, are linked together. And now let us further observe, that the Apostle showeth, that it was a matter worthy special reproof, in some among the Christian jews: for that they did not encourage themselves, to the cheerful enduring of the cross, as they ought to have done: considering that it is so notable an argument, that God hath adopted us, and taken us to be his children.  
You have forgotten (saith he) the consolation (or as we may read it exhortation, yet so as we must still understand it to be a most sweet and comfortable exhortation of the Spirit of God) which speaketh unto you as unto children. My son despise not the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and he scourgeth every Son whom he receiveth. If ye endure chastening, God offereth himself unto you as unto Sons, etc. Let us I pray you, diligently read, and for ever remember this, and the rest of the same Scripture, as it followeth in the text: and so through the blessing of God, we shall at every need, find it to be a singular comfort unto us. Yea not only in such afflictions as we endure for godliness sake, but also even in such, as God at any time, layeth upon us more directly for our sins: provided that by them we shall learn amendment of life, and be sorry that we have offended God our most merciful Father thereby. For then, as the Apostle, 1. Cor: 11.32. certifieth us, God correcteth us in the world, to the end we should not be condemned with the world. And this may justly, be no small comfort unto us.  
For the fourth branch read, 1. Pet: 4.12, 13, 14, 15, 16. where the Apostle Peter teacheth as much, as is contained therein: yea notwithstanding the afflictions be at the sharpest, & though the fire thereof do burn most hotly upon us. dearly beloved, think it not strange (saith he) touching the fiery trial, etc. But rejoice in so much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. If ye be railed upon for the name of Christ, blessed are ye: for the spirit of glory and of God resteth upon you, etc.  
Fiftly, touching the ready ministery of the holy Angels to comfort the children of God, even then especially, when they are in greatest distress: we may consider it first, from their service offered to our Saviour Christ in his first special temptations. Matth: 4.11. And again, in his last special temptation, Luk: 22. ●●. And then we may see it generally, concerning all that be in Christ. Psalm. 34 7. The Angel of the Lord pitcheth round about them that fear him, and he delivereth them. Read also, Psalm: 91.11. Matth: 18.10. and Heb: 1.14. This might easily be exemplified by many particulars. But because this point hath been handled more at large before: we hast unto that which remaineth.  
Now therefore touching the 6. branch, read, 1. Cor: 10, 13. There hath no temptation taken you, but such as appertain to man. And 1. Pet. 5.9, Resist ye (the Devil) steadfast in the faith, knowing that the same afflictions are accomplished in your brethren, which are in the world. And Revel: ch. 1.9. I john (saith the holy Apostle of himself) even your brother and companion in tribulation and in the kingdom and patience of jesus Christ. In which respect, the Apo: Paul saith also, I rejoice in my sufferings for you, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake, which it the Church, whereof I am a minister, etc. For verily, there is great use of such afflictions of the servants of God: both for encouragement and confirmation of faith, and also for mutual comfort: according to that of the same Apofile, 2. Cor: 1.3. etc. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation aboundeth, through Christ. And whether we be afflicted, it is for your consolation and salvation, which is wrought in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope is steadfast concerning you, in somuch as we know, that as ye are partakers of the sufferings, so shall ye be also of the consolation. This place as we see, is as a full Commentary, concerning this point of the comfortable communion of the children of God, in their afflictions. Whereunto also, that place is answerable which we read, Heb: 10.32.33, 34.35.  
This communion is so necessary: that none can withdraw themselves from it, & yet be true Christians. Nay it cannot be so done, without danger of perdition: according to that which we read, verses 38, 39 of that 10. chap: to the Heb: To the which purpose, consider the speech of Mordecai to Queen Ester, ch. 4.13.14. And the threatening of God, Amos ch. 6. verses 6, 7, 8. And that saying of our Saviour Christ, Mat: 10: 33. wherein he professeth that he will be ashamed of such, as be ashamed to profess his name, for fear of persecution, etc. Wherefore let the example of Moses be always our blessed imitation; in that he made choice, rather to suffer adversity with the people of God: then to enjoy the pleasures of sin for a season. Esteeming the rebuke of Christ to be greater richer, than the treasures of Egypt: and in that respect, when he came to age, refused to be called the Son of Pharaohs daughter.  
And finally, let this comfort, animate us against that conceit which every one is apt to discourage himself withal, in the time of his affliction: as if none were ever so afflicted, as we be. For it is not so; we have our companions, whatsoever our affliction or trial is: or possibly can be. Let us therefore in all our temptations, quiet and comfort our hearts in the Lord: and rejoice that we have our portion in Christ with the rest of his servants, in every affliction, wherein we suffer as Christians: as the Apostle Peter speaketh, 1. Epistle 4.16.  
Moreover, as it followeth in the seventh branch of the answer: it is not an idle or vain comfort, that the holy afflictions of the children of God, do by his fatherly providence, privilege them from worldly and profane cares and troubles: according to that similitude which the Apostle Paul useth, 2. Tim: chap: 2. verses 3.4, Thou therefore (saith he to Timotheus) suffer affliction as a good soldier of jesus Christ. No man that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier. Much more therefore (as the Apostle giveth thereby to understand) doth the true servant and child of God, free his mind from all other cares. Yea, he hath it freed (through the grace and mercy of God) to the end he may attend his service with comfort: and with good courage follow the fight of his spiritual warfare. It is reported, that some of the Martyrs, had their bodily health, more comfortably, through the almighty goodness of God, in prison: then they had before, when they were at liberty. And generally, the goodness of God is so bounteous, that for one or a few troubles, and discour●gements, he giveth many comforts. Neither is any of his faithful children, at any time, so destitute and miserable: but even in their outward misery, they have been spiritually very blessed and happy.  
Now, that according to the 8. branch, special troubles may put us in hope of special comforts at hand. We may consider it from that speech of King David, whereby he comforted himself against the extreme and raging railings of Shimei, 2. Sam: 16.12. It may be (saith the King) that the Lord will look on my affliction, and do me good for his cursing this day. Yea, we may consider and behold it, as it were with our eyes, in that effect which shortly ensued. Read also, Psalm: 109, 28. Though they curse, yet thou wilt bless: they shall arise and be confounded, but thy servant shall rejoice, etc. And verse 31. For he (that is, God) will stand at the right hand of the poor, to save him from them that would condemn his soul. Read likewise, Psalm: 102.13.14. Thou wilt arise and have mercy upon Zion: for the time to have mercy thereon, for the appointed time is come. And Isay, 40.1.2. Comfort ye, Comfort ye my people, will your God say. Speak comfortably to jerusalem, and cry unto her, that her warrefare is accomplished, that her iniquity is pardoned: for she hath received of the lords hand, double for all her sins. Compare it with Luke. 1. ●1, etc. Read also Heb: 10.37. Yet a very little while, and he that shall come will come, and will not tarry. The Devil rageth most, and accordingly he inflameth the rage of his instruments, when their time is but short, and their destruction draweth near. In which respect it is said, Psalm: 76.10. Surely the rage of man shall turn to the praise of God. It is a Psalm of thanksgiving, for the destruction which God sent upon the raging and railing Assyrians, 2. King, 19.28. etc. 35, 36, 37. Read also Mark: 1.26. and Luk: 4, 35. and Revel: 12.12. The Devil hath great wrath, knowing that he hath but a short time.  
There is none of us, that use any diligence in the observation of God's works, but we may of our own knowledge, within the space of few years remember, that God hath cast his heavy burden and judgement, upon such as have been fierce against his servants. So then, upon our own experience, we may justly say, as we read in the book of job: chap: 9.4. Who hath been fierce against God, and hath prospered?  
It is a worthy saying of learned Beza, that we may take it for a shewe-token, that God is about to work some strange and unwonted work: when he layeth the rains lose as it were upon the necks of the wicked, so that all things are hasting to confusion, through their wicked and outrageous dealing: as (saith he) experience in all ages doth confirm. This is the effect of that learned man's sentence. His words are these. Quando animaduertimus Deum suis hostibus, laxas, ut ita dicam, habenas permittere, omniaque in peius ruentia, susque deque ferri, etc. tum norimus a Domino nowm aliquod & extraordinarium opus expectandum ut seculorum omnium experientia satis id testatur. Homil: 9 in Hist: Passionis.  
Finally, if there were nothing else to comfort in time of extremity, yet this may suffice, that death endeth all. And so have the holy Martyrs comforted themselves, when they were going to the stake: yea so have they one comforted another, that though they were to take a sharp breakfast, yet they should have a joyful supper. For as the Apostle writeth, 2. Thes. 1.6. etc. God accounteth it a righteous thing, to give his servants rest, the one with the other, in due time for ever: as also to recompense tribulation, to them that trouble his servants.  
Wherefore, that we may conclude according to the 9 branch of the Answer: this may justly be as the sealing up, and ratifying of all comfort: that all afflictions of longest continuance, and the same also the greatest that may be; are but short and light in comparison of that heavenly glory whereunto they guide us.  
For so the Apostle Pau● expressly affirmeth, 2. Cor. 4.17. Our light affliction (saith he) which is but for a moment, causeth to us a far most excellent and an eternal weight of glory. It is, as was answered, the only beaten way to the kingdom of God. Act. 14.22. and 2. Tim. 3.11, 12. Wherefore they are not without cause pronounced blessed, even by the sacred mouth of our Saviour Christ, whosoever walk in this way. Matth. 5.10.11, 12. Neither is it in vain, that in the same respect, he doth encourage all such to rejoice, and to be glad: yea, even as it were to skip for joy, seeing their reward in heaven is exceeding great. Luke 6.23.  
And thus we may clearly, and certainly perceive, that the comforts belonging to all the afflictions of God's children, (to speak generally of them) yea even of those for sin, when they cause repentance to salvation; but chiefly for those that are endured for Christ and his Gospel's sake: that they are, and accordingly ought justly to be accounted many ways, of exceeding, good and comfortable use.  
But there are some comforts, which may seem more proper and peculiar to death; the which is an affliction naturally more fearful than any other: though by the grace of God, it is to the faithful; not only a final end of all affliction, but also a speedy entrance into eternal blessedness and glory. I desire therefore, so much the more gladly; to hear you rehearse some of those special comforts, which are as the most specifical and proper medicine to the godly, to help against all fear of death: whether natural fear, or fear (as we may say) supernatural, and above nature; through the guiltiness of our sin, in our wounded consciences.  
Question. Which I pray you may these special comforts be?  
Answer As all afflictions and sufferings for the Lords cause, and in the way of righteousness: so death especially, is to all those which in that respect do endure it, a most comfortable warrantise; and as it were a sealing up, of the truth of their faith and obedience to God for ever.  
Death is also to the godly, the ending and abolishing of all evil: not only of the evil of punishment or chastisement, but also of the evil of sin; the ceasing whereof is to the godly, most comfortable to think upon.  
Furthermore, death bailing our souls for ever out of the prison house of this our corruptible, vile, and sinful body; it doth lay wide open the way and passage into the kingdom of heaven: to the most comfortable presence of God the Father, to whom we die; and to the Son of God our Lord jesus Christ, who hath died for us, that he might be our resurrection and life; and to the holy Ghost, by whom we are sealed up against the day of our full redemption, even the redemption of our bodies, to live again reunited to our souls, and to be made incorruptible and glorious, so to abide for ever and ever.  
Fourthly, death ought to be comfortable unto us, at the time which God our heavenly Father hath appointed, (what kind of bodily death soever it may be) because it setteth our souls at liberty, to enjoy the most sweet and comfortable society of the blessed souls and spirits of all our reverend fathers, dear brethren, and faithful friends, whosoever have died in the Lord before us: considering also, that all true believers and faithful servants of God whom we shall leave behind us, and are now dear unto us in the Lord; whether Magistrate, or Minister of the word, wife or child, husband or friend, father or mother, shall shortly in their season, follow after us, and be gathered to the rest of the Saints.  
Finally, it may justly be no small comfort unto us; that GOD hath appointed his holy Angels, immediately upon our death, to take and convey our souls honourably, into the heavenly place of our most blessed and glorious rest.  
Seeing the death of the godly is thus comfortable; no marvel though the Spirit of God doth pronounce all those, forthwith blessed, who die in the Lord: even because (as the same Spirit assureth us) they rest from their labours, and their works follow them. Revel. chap. 14. verse 13. Well also saith a godly learned man, according to this testimony of the holy Ghost, Death is good because it bringeth rest: better because it reneweth us: best because it putteth us out of all danger of any fall or misery, for ever after. The comfort of death therefore to the godly, may well be accounted a special comfort: seeing it containeth (as we may say) all the degrees of comparison, good, better, and best of all.  
But let us consider more particularly of the proofs, which belong to the several branches of the Answer.  
And first, that all sufferings, (specially unto death for godliness sake) doth warrantise the truth of our faith and obedience to God: it may be confirmed from that which is said concerning the perfection of our Saviour Christ, his faith and obedience, argued by his death and sufferings, Philip. 2.8 and Heb. 5.8. Read also 1. joh. 3.16, 17, 18, 19 And in the Gospel according to john chap. 15. verse 13.  
This doubtless, is an essential difference, betwixt the true servants of God, and hypocrites or hirelings. The one sort abide faithful to the end: the other fall away, when affliction and trial cometh. Matthew chapter 13. verses 2●, 21, 22, etc. And john chapter 10. verses 11, 12, 13, 14, 15, 16, 17, 18. It is a small matter (as one truly saith) to court the Gospel, in the time of peace and prosperity. Verily, we can have no comfort concerning the truth of our faith, if it hold not out in the time of affliction and trial. It is faith of no value, that is of no valour.  
Secondly, that to the godly, death is an abolishing of all evil, so as it can never cumber them any more: it is plain, because the death of the body is compared to a sleep, till the day of the resurrection. Isai. 26.19. and chap. 57.2. and 1. Thessalonians 4.15.  
And touching the life of the soul, it is a most blessed life, so soon as it is parted from the body, as we saw before: and as it is further evident in that the soul of Lazarus, was carried by the Angels, into Abraham's bosom. And from the promise of our Saviour Christ, to the thief repenting on the Cross: saying, This day shalt thou be with me in Paradise. Also, because it is written, that all troubles from thenceforth be forgotten, and remembered no more: and that every tear shall be wiped from the eye, etc. Revel. ●1 4. The reason is, because then all sin, the cause of all evil, shall for ever cease. Heb. 12.23.  
Thirdly, that death baileth us for ever, out of the prison, or to speak the best, out of a base cottage of the body: read 2. Cor. 5.1, etc. 9 Call to mind also john. 14.1, 2, 3.  
And that we die unto God, and so to our own benefit: read Romans chapter 14. verses 7, 8, 9 Whether we live or die, we are the Lords. And that it is best for us to die, that so we may go to Christ, with whom our life is hidden in God, etc. Read Philippians cha. 2. verse 23. Colossians chap. 3. verse 3. and john chapter 11. verse 25. And that we are sealed up against the day of our full redemption, by the holy Ghost: read Ephesians 4.30. and Rom. 8.23. Wherefore, there is no doubt, but we shall then have so much the greater comfort of his divine presence: by how much we shall less (that is) not at all, grieve him by our sin. For the souls of the faithful, are all just and perfitted in the heavens. Hebr. 12.23. as was even now alleged. And as nothing, can separate us from the love of God; neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, neither death itself, etc. so shall nothing be able to separate us, from the most comfortable fruits and effects of his love. Rom. 8.35, etc.  
Fourthly, touching the comfort of death, in that it setteth us at liberty, to have our communion with the faithful departed: read again Hebrews chapter 12. verses 23, 24. Ye are come to the congregation of the first borne, which are written in heaven, and to God the judge of all, and to the Spirits of just and perfect men. And to jesus the Mediator of the new Testament, and to the blood of sprinkling, which speaketh better things then that of Abel. So that great is the excellency of the condition and estate of true believing Christians, even here in this life: but as touching that perfection, which the souls of the righteous have in the kingdom of heaven, we cannot attain unto it here in this worlds▪ And therefore, as we read in the ninth chapter of the same Epistle, verses 27, 28. God hath appointed unto men, that they shall once die, and after that, cometh the judgement. So Christ was once offered to take away the sins of many, and unto them that look for him, he shall appear the second time without sin, unto salvation. Without sin: that is, he shall appear without any more sacrifice for sin, and even quite and clean to abolish sin out of our nature, by his glorious and perfect saving grace, and power. This comfort therefore: to wit, that by death we shall have our sweet society, with all the faithful departed, both former & latter, and with all that were dear to us in the days that they lived here with us in this world: it is very sensible to those that have and spiritual sense, and affection in them, to mind heavenly things. The which also, we have nedde to think often upon, to draw our minds away from the inordinate love of this life: and that we may by faith encourage ourselves, against the fear of death; the which is naturally exceeding sensible, and full of discomfort. It is true indeed, that both King David, and also King Hezekiah, and so the rest of the faithful, died comfortably when the time was come, and that they had served the counsel of God in doing his holy will. Nevertheless, until they were thus prepared, and were by faith and the comforts thereof, made ripe as it were unto death; the thought and fear of death, was very uncomfortable unto them: as we may see Psalm. 6. and Isaiah chapter ●8. verses 2, 3. and from the tenth to the end of the eighteenth verse.  
The diligence of those, is very commendable, who have earnestly bend their minds, to meditate and find out comforts, against all natural fear of death: from that ground of comfort, which we have in our Lord jesus Christ and his Gospel. Let us here call such meditations to mind. Namely, that death is to the true Christian, but as a Serpent which hath lost both poison and sting: yea or rather a● a dead Serpent, or bare sign of a Serpent, hanged up before the gate of a goodly Inn. That death is as a safe arriving, or landing at the haven, after a long tedious, and dangerous voyage: yea like to that safe landing, which setteth a man in his own long desired and native Country.  
That it is as the Lord's Midwife, to remove us out of the strains of this world, to the large possession of his heavenly kingdom: or as the mother's taking home of her child, from an unkind and churlish nurse. That it is as the new casting of a precious vessel of gold, to make it pure from all dross, that it may be beautiful to the finer. That it is to the soul, as the breaking of the eggshell when the chicken is ready to be hatched. That it is to the body, as the sowing of the corn, as it were in the Lord's field: that so it might take root, and spring up, against the time of the resurrection; which shall be as the Lords most joyful harvest. Finally, that death (as the Scriptures teach us) is a sweet sleep, till the morning of our a waking and refreshing to eternal life. And thus our encounter against death, under the b●nner of o●r Saviour Christ, here in this frail life of o●rs, it is a comfortable fight: seeing we know before hand, that our enemy is very weak, what brags soever he maketh. He therefore that is not willing to die, when God calleth for him out of this world, to come to his heavenly kingdom: he dealeth as foolishly as one being dangerously tossed in the Seas, 
The Duties.  should refuse to take the benefit of a most commodious and comfortable landing: or as one that being shut up in prison, should not accept of liberty and enlargement offered unto him, etc.  
Now, touching the last branch of the answer: to wit, the honourable conveyance of your souls to heaven, by the ministery of the holy Angels, immediately after that they be loosened from the body: it may be proved, from that which was a while since alleged, concerning the soul of Lazarus, which was so conveyed. For there is the same reason, why the souls of all other the servants of God, should be so conveyed, as well as the soul of Lazarus: seeing the one is as precious unto God as the other, and none is of itself more able to ascend and break the heavens that it may go to God, than any other, or then the soul of Lazarus was.  
And beside, in so much as it is manifest, that God committeth the gathering together of the bodies of his servants at the last day, to the ministery of the holy Angels Matth. 24.31: it need not be doubted, but that he useth their ministery for the gathering of their souls before hand, seeing they are the more excellent and precious part of the persons of his servants. And further also, seeing (as hath been already declared) the Angels are Gods ministers for the comfort of his children in this life: how can we doubt, but that they are likewise employed for the furthering of their happiness and felicity, at the time of their death?  
And thus, by the gracious goodness and assistance of our good God, and most gracious heavenly Father: we have gathered together, the chief profits and comforts of all afflictions in general, and of death itself more specially. And all this, principally indeed; that it might be manifest unto us, how the fatherly providence of God, may be justified, toward all his children: against all malignant objections, that are made to the obscuring and darkening of the same. But not only to this end; but that therewith also, we might be animated & encouraged, to the willing enduring, and joyful passing through all affliction and trial: whatsoever it shall please the same our good God and heavenly Father, to try us withal; yea even to death itself, according to his own most holy and blessed will. Remembering always, what he by his own good Spirit assureth unto us, by the ministery of his Apostle james: chap. 1.12. in that he pronounceth the man blessed, that endureth tentation: and that when he is tried, he shall receive the crown of life, the which (as the Apostle writeth) the Lord hath promised to them that love him.  
Nevertheless, this we must understand; that though the comforts arising from faith in Gods fatherly providence, be many, and the same also very great: yet they cannot be obtained without earnest and victorious strife against all contrary discomforts, whatsoever biddeth battle against the same our faith.  
ANd now let us (according to the course and order of our inquiry) from the comforts, proceed to consider what the duties be: such as follow upon that manifold and most beneficial comfort, which ariseth to the faithful, from this Article of belief in God the Father: in respect of his fatherly providence towards us, and toward all things else for our benefit and comfort.  
But to prevent all questioning, this will we first say; that as all our comfort lieth grounded, and as it were lapped up in the fatherly providence of GOD: so the opening and enlarging of our hearts to all good duty whatsoever, (to the glorifying of the most gracious and glorious name of GOD our heavenly Father) doth most boundenly belong thereunto.  
This observed; we will for the present, stand only to inquire of those duties (some of them at the least) which do most properly, and principally belong to this Article: so near as it shall please God to give us grace to discern. Which are they that do so?  
First, and fore-most, it is our duty, from the comfort of faith in the fatherly Providence of God our heavenly Father; Question. even at once, utterly to renounce and cast away, as well wandering opinion and conceit of blind Fortune and chance, Answer. as all scrupulous and servile fear, of heathenish and fatal Destiny.  
secondly, it is likewise our bounden duty, to abandon all inordinate, or distrusting, and distracting cares and desires: with all wicked, and unjust practices, concerning earthly things.  
Yea, it is our duty, from faith in the fatherly providence of God, to moderate all lawful and honest studies, or labours about them: and that we do enterprise nothing, in confidence of our own wit or strength, but only by the leave, or permission; and as we may well say, under the correction of the Divine providence of the Lord our God.  
thirdly, (as was said before) concerning the works of God's creation, so must we likewise say, and acknowledge concerning all the works of his continual Providence: that it is our bounden duty, to think, and speak always, most reverendly of them, and for the defence and justifying of them; against all who-soever shall presume to deprave the least, yea (if we may so speak) those that do seem the vilest and basest of them.  
fourthly, from all former experience of the fatherly providence of our God, watching over us for our benefit: it is our duty to encourage ourselves, to wait comfortably upon him, for all time to come; without all servile fear of our enemies, or distrust in his most gracious and fatherly good will.  
In prosperity, it is our duty to be soberly minded, and to prepare for adversity: that is, in health how to bear sickness, in wealth how to endure poverty, in honour how to suffer reproach: and finally, in all our life how to die, and to be willing to lie down in the dust, (a lesson very hard to be learned) that we may at the last enjoy a more sure foundation and building from the Lord.  
And moreover, when adversity cometh; we knowing well, that it is from the most wise and gracious good hand of our heavenly Father: it is our duty, as obedient children, patiently and meekly to submit ourselves unto it, as to his Fatherly correction and trial, labouring to make all good uses thereof, to our bettering.  
Likewise, we believing all adversity to proceed of the fatherly and provident hand of God: it is our duty, cheerfully and comfortably to hope and expect a good and blessed issue.  
Furthermore also; from all former succours and deliverances, the which it pleaseth God from day to day to renew unto us: it is our parts to grow and increase in love to God; and thereby to hearten ourselves to endure greater affliction (if God will so have it) for the time to come.  
Finally, it is our duty, both in prosperity and also in adversity, in life, and even in death itself; and for all the judgements of God against the wicked, to be thankful to his divine Majesty: in so much as by all means, he doth most wisely fit and prepare us, yea guide and bring us home, to his heavenly Kingdom and glory.  

Explication & proof.  These in deed, are all of them, most bounden duties, belonging to the comfort of our faith, in the most gracious and fatherly providence of God. And more also in the particulars; above that could here for this time, be conveniently expressed, as was said before.  
For manifold and great comforts, do justly call for many and great duties at our hands.  
But for the ground oF those that have been mentioned; let us first of all consider, that even among the wiser sort of the heathen, the providence of God, hath been always, after a sort, acknowledged: yea so far forth, that some of them have called God by the name of Pronoia, even providence, or foresight itself.  
Whereupon also, a learned writer observeth very well; that they easily saw, that it should be as unreasonable a thing, to acknowledge a God, & yet to deny his providence: as it should be, to ascribe an eye unto him without sight, a hand without power, and a mind without understanding, etc. Though herewithal it must be considered, that the wisest of the heathen, not in lightened from the holy word of God: did never know rightly, this fatherly Providence of God, whereof we speak.  
Nevertheless, thus far the wiser sort of them saw; that the providence of God, wadeth most skilfully between blind Fortune, and that which is called the Fatal or Stoïcal destiny. Yea, and even touching that which is called Fortune or chance here among men on earth, (as being altogether uncertain and accidental to them) yet vulgarly, they placed it as a Goddess in heaven: as though they should acknowledge, that with God all things, (yea these that come by the greatest happe-hazard as men deem) are certainly known and foreseen: according to that saying of the Poet, 
Nullum Numen abest, si sit prudentia: sed te,  
Nos facimus, Fortuna Deam: coeloque locamus.  That is 
No power Divine doth want on earth, if wisely men would deem:  
'tis we like fools, who Fortune place, far off, Shee-god in heaven.  Or thus 
There wants no God at all, where wisdom doth advise:  
We fools do Fortune Deïfie, and place above the Skies.   
Much rather then, ought all the children of God, who are taught and instructed from the holy word of God; to banish, both from their mouths, and also from their hearts: all false ascription, or imputation of any thing, to Fortune or luck, etc. And likewise it is our duty, to put away all blasphemous and desperate thoughts and speeches, such as are found in the mouths of those that neither shame nor fear, rudely and barbarously to say: If I be ordained to this or that destiny, I cannot possibly avoid it, I must of necessity, be hanged or drowned. I think I was borne under an ill Planet, etc. These, and all such like speeches and thoughts, are most carefully to be avoided: yea, to be utterly abhorred, and rejected of all the children of God. For most certain it is, that God hath not by his most holy Providence, excluded that gracious privilege, which he hath granted to faithful Prayer. Neither is it his holy will and pleasure, to frustrate that godly circumspection and wise foresight, which it pleaseth him from time to time, to give unto his servants, for the preventing and avoiding of imminent dangers: yea even for the avoiding of sin itself, the very cause of all evil and danger whatsoever. Much less hath he tied and snared, the most free liberty of his own Divine counsel; to any necessary, or fatal connexion and knitting together of natural causes, and their effects: as it is manifest, in that he hath oftentimes wrought against the usual and ordinary course of natural things, for the benefit of his people. As in the leading of his people out of Egypt toward the land of Canaan, through the red Sea on dry land: when there was no natural cause sufficient, for the dividing of the waters. And by his feeding of them in the barren wilderness, with Manna from heaven, by the space of forty years together, etc. And as touching the spiritual work of our redemption, and salvation, by our Lord jesus Christ: it is altogether above nature. So that the Lord may worthily say by his holy Propet Isaiah ch. 55.8. against all such judges of evil thoughts: (that is, such evil thinking judges as the Apostle james termeth them.) My thoughts are not your thoughts, nor your ways my ways. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts, than your thoughts, etc.  
And furthermore, it is not in any wise to be doubted, but that insomuch as God vouchsafeth by his holy word and Spirit, to teach and warn, to command & exhort, to promise and encourage his children, to walk in his blessed ways; to the end they may not only escape everlasting death, but also be partakers of his blessings, to their endless life: it is not to be doubted, I say, but that he will give them the fruit & benefit of every part of his holy ordinance, according to those good ends, whereunto he hath appointed the same.  
Finally, it is even as certainly true, concerning the reprobates, that they do not go on in their sins, and so fall into the curse and condemnation, by any compulsion or temptation, and provocation from God: but of their own voluntary disposition, contrary to the express will and commandements of the Lord. And in this respect it is, that the Lord, with whom there is in truth, no repentance, or change, such as is in us: doth yet ascribe repentance, and changing of mind to himself, upon the obstinacy of the wicked, according to that Gen: 6. ver: 6. It repenteth me that I made man. And again Ier: 8.18. If the nation against whom I have pronounced a plague, do turn from their wickedness, I will repent of the plague, etc. An example whereof, we have in the prophesy of jonah: ch. 3. vers: 10.  
The first duty therefore, of faith in the fatherly providence of God is this; that we trusting in his mercy, & goodness: do renounce all blind fortune, & all fatal necessity of Stoical destiny, according to the first branch of the answer.  
Touching the second branch: to wit, that it is our duty to abandon all inordinate, & distrusting, or distracting cares about earthly things: read a pla●●e proof hereof. Matth: ch. 6.25. &c: and verses, 32.33.34. Be ye not careful, (saith our Saviour Christ) for your life, what ye shall eat, etc. For your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shallbe cast unto you. For in so much (as elsewhere he assureth us) that it is the Father's pleasure is to give us a kingdom, yea such a kingdom as is only worthy to be in request. Luke 12.32. how can we think, that he will fail any of his children, touching the necessaries of this life, so far forth as may be good for them. Touching the moderate on of our lawful studies and labours: we have a flat command●ment, Pro: 23.4.5. Travel not too much to be rich: but cease from thy wisdom. Wilt thou let thine eyes fly upon that which will shortly fly away, & c?  
And that it is our duty to submit all our enterprises to the holy providence & will of God: Read Exod: 18.23. If thou dost this thing (saith jethro) & God command the, etc. And 2. Sam: 12. Be strong (saith joab) and let us be valiant for our people & for the cities of our God, and let the Lord do that which is good in his eyes. And 1. Chro: 13. ●. If it seem good to you (saith king David) and that it proceedeth of the Lord your God, we will send etc. And Heb: 6.3. And this will we do, if God permit. And 1. Pet: 3. 1●. It is better, (if the will of God be so) that we suffer for well doing, then for evil doing. And james 4.13. &c: the holy Apostle doth earnestly reprove the contrary presumption. Go to now (saith S. james) ●e that say to day or to morrow, we will go into such a city, and continue there a year, & buy and sell▪ and get gain. (And yet ye cannot tell what shallbe to morrow, For what is your life? It is even a vapour, which appeareth for a little time, and afterwards vanisheth away) for that ye 
” Note. We ought to speak it often for the open profession of our faith be●o●e ●en: but to thi●ke it always for the truth of our faith in the fight of G d. Note also,  ought to say, If the Lord will, and if we live we will do this or that. But now ye rejoice in your boastings, all such rejoicing is evil. Therefore to him that knoweth how to do well, and d●th it not, to him it is sin. To this purpose also, serveth well the holy Prou: chapped: 15.3. The eyes of the Lord in every place, behold the evil and the good. Read also Psalm: 139. God seethe in the night aswell as in the day, he giveth sleep, and be holdeth our eyes waking, etc. Read also Ester, chap: 6.11. etc.  
thirdly, that it is our duty (as a fruit of the comfort of faith in the fatherly providence of God) 
” T●●th● end it is o●r duty to have the works of God's providence & government, in a holy admiration: upon a d ligent view and reverend considerate on of them. Read job 36, 22.23 etc. and in the chapters o● lowing. Read also Psal 8. & Psal. ●6. 8, etc. and 66.5.  to think and speak most reverently of the same, and of all the works thereof: it is evident even of itself, unless we should willingly take his name in vain. For it is certain, that as God by his word of Creation created all, so doth he continually, by his word of Providence and government, (whereof we read, Psal: 147.15, 16, 17, 18.) he doth I say by this word and wisdom of his, rule, govern, & dispose of all things in the world, from the greatest & most honourable, to the least & basest: & from the best & most virtuous, to the worst & most wicked thing that is done under heaven.  
Yet so, as we must take heed, that we impute not the least error or evil, or the least defect of goodness that may be, to him. far be this from us. Read james. 1. verse 1●. It is one thing to be author or cause of an evil: and far another thing, to be the orderer and disposer of the evil, to a good and holy end, contrary to the intent and mind of the evil worker. It must be confessed indeed, that God himself doth sometime take upon himself, the doing of that, which is of the own nature sinful: as the hardening of the heart of Pharaoh against the Lord, and the abusing of the concubines of David, etc. But before we can say so, without blasphemy against God: we must see, or rather by faith above our reach, acknowledge first, that it is just and holy in God so to do, though it be wicked and unjust in men.  
And secondly, we must duly consider the manner of Gods working, which is not by impulsion, but by leaving the wicked to themselves, and by giving them over to the power of the Devil: and all to this end, that he may take just vengeance for former sins. And thus it is just with God, to punish one sin by another. But as touching all other things, God doth not only order and dispose them: but he doth likewise effectually and originally work them all. He worketh great and strange things, that all flesh might learn to fear be-before him. He sendeth hard things, to try our faith and patience. He worketh small things, to show us the infiniteness of his power, and wisdom: and that thereby we might the rather discern, the greatness of the greater of his works. He causeth many defects in nature; that we might by the defect, the rather acknowledge his fullness and sufficiency in those that be perfecter. He maketh many monstrous things, to admonish us of the benefit of a right and orderly shape. He maketh some fools and blind, &c: that we may know from whence we have our sight and wisdom, &c: He maketh some men light and ridiculous, to try our gravity: and that we might learn to avoid the scurrility that is in our nature, etc. Thus, from the greatest thing, to the least of all, that is not in the own nature simply sin; God hath not only his ruling, but also his active and working hand: even from the Elephant, to the little fly, as well in providence and government, as in Creation; as was observed before in the doctrine thereof.  
This, while some have not advisedly thought of: they are justly reproved of the more sound defenders of Gods holy providence. Not only that heathenish and overwise Pliny, 
Nature: hist: lib: 2. ch. 7.  who thought that if an universal providence should be acknowledged in God; it must needs breed him overmuch trouble, and put him to many base services: but also they have reproved, and not without cause Jerome a learned and renowned Christian, for that he hath negligently let fall some thing, 
Hieronim: in cap: 1. Hab:  savouring of the same vain & erroneous conceit: as if God were to be thought of, as one not regarding small matters, or base creatures. But alas, this is the baseness of their own conceit, and (at the best) an over-curious fear of a causeless dishonour to be put upon the Lord. For (I beseech you) shall we suppose, that either the Prince of a country, is employed in base business, because he ordereth not only the greater matters, at the Counsel table: but also, all mechanical and hospital business, for the well usage of the poorest creatures under his government?  
Or shall we say, that the chief Magistrate or Mayor in a city, is basely employed: when he taketh order for the cleansing, and keeping sweet of the channels of the city, and for the carrying out of the draft, at the fittest times, with the least annoyance that may be? Nothinglesse. It is so much the more to their honour, by how much they shall stoop down more low: and for the common benefit of the nation, or city; shall after a sort, forget their honour, etc. So then, yea infinitely much more is it to the honour and glory of God, in that notwithstanding he is the most high and excellent; yet he abaseth himself to behold the things both in the heaven, and in the earth: according to the excellent observation of the holy Prophet, Psal: 113.5.6. Yea, even to the mustering of the Flies, &c: against Pharaoh king of Egypt, Psalm: 105.31. etc.  
Thus then, glorifying the name of the Lord in all things: we must not exclude the holy providence, no not from the least thing. Yea, and even touching the most wicked, outrageous, and strangest confusions, that at any time break out in the world, through the practice of the wicked: they do so much the more illustrate the most wise and Almighty providence of God, in that he turneth all to a quiet calm, and setteth things in better order again, than they were before.  
Say therefore unto God, as we are exhorted, Psalm: 66.3. etc. How reverend art thou in thy works! through the greatness of thy power shall thine enemies be in subjection unto thee, etc.  
Read also jerem: 5.23.24. and chapped: 10.6.7. etc.  
Fourthly, that former experience, & the present sense of God's mercy, aught to encourage us to be in comfortable expectation of a good issue: it may appear from the nature of faith, in regard whereof the Prophet Isaiah saith, He that believeth shall not make haste. Isai: 28.16. And ch. 30.15. Thus saith the Lord God the holy one of Israel, In rest and quietness shall ye be saved: in quietness and in confidence shallbe your strength, but ye would not. But Psalm: 112.7. It is said of the righteous man (that is, of the true beleeever, loving and following righteousness) that he will not be afraid of evil tidings: for his heart is fixed, and believeth in the Lord.  
Let us here remember again the gracious issue, which God hath usually given to his servants, in bringing them out of their troubles: to joseph, David, job, etc. And that comfortable Proverb, upon so comfortable an occasion. In the mount will the Lord provide. And 1. Corin: 10.13. God will not suffer us to be tempted above that we are able, but he will give the issue with the temptation that we● may be able to bear it. Read also Isaiah, 51.12.13. I even I am he that comfort you. What a one art thou, that thou shouldest fear a mortal man, etc. And Matth: 10.28. and Luke 12.4.5. I say to you my friends, be not afraid of them that kill the body, &c: saith our Saviour Christ.  
That in prosperity it is our duty to prepare for adversity: Read Eccles: 7.16. and Hebr: 13.3. Remember them that are in bonds, as if ye were bound with them, etc. 
Note. Two extremities are to be avoided: according to that Pro: 3.11. and Heb. 12.5. My son despise not the chastening of the Lord, neither faint when thou art rebuked of him. Read also, all sottish neglect of God's corrections condemned. isai. 42.25. and Hosea. 7.9. Read also Eccl: 7.16.   
That in adversity, we ought patiently and meekly to submit ourselves unto it, whatsoever it be, as knowing it to be the hand of God: it is according to that, Amos, 3.6. Shall there be evil in a city, and the Lord hath not done it? And Lament: 3.38. But for our duty of patience and meekness, in the bearing of our adversity, call here again to mind, the comfortable exhortation of the Apostle, Hebr: 12.5.  
Read also Leuit: 10.1.2.3. Nadab and Abihu, the sons of Aaron, were devoured by the fire: but Aaron held his peace.  
And 1. Sam: 3.18. It is the Lord (saith Eli) Let him do what seemeth him good. And 2. Sam: 15.26. If the Lord say thus, I have no delight in thee, Behold (saith king David) here am I, let him do to me, what seemeth good in his eyes.  
And Psalm: 39.9. I should have been dumb, and not have opened my mouth, because thou didst it.  
And Psalm 119.75. And Isaiah 39.8. The word of the Lord is good, which thou hast spoken, saith Ezekiah to the Prophet Isaiah.  
Read also, Dan: 9.7.8.13.14. and Nehem: 9.33. And not to wait for the counsel of God, is noted to be a fruit of unbelief, Psalm 106.13.  
For the hope of a good issue, we have seen sufficient ground in the fourth branch.  
That it is our duty to increase in love toward God, according to the increase of our deliverances, Read Psalm: 116.1. I love the Lord, because he hath heard my voice, and my prayers, etc.  
And Psalm 18. I love thee dearly, O Lord my strength. It is the beginning of the Psalm, which David writ after that God had delivered him out of the hands of all his enemies.  
The fruit whereof was this, that he was the more established in God's goodness. See Psalm: 3. and 23. And in the holy Story, 1. Sam. 17.34.35.36.37. And 2. Corinth: 1.10. and 2. Timot: chapped: 4.17.18.  
That it is our duty, both in prosperity and adversity, to be thankful to God: take job for a notable example, chapped: 1.21. The Lord hath given, and the Lord hath taken: blessed be the name of the Lord. And chapped: 2.10. Shall we receive good at the hand of God, and shall we not receive evil? In all things (saith the Apostle) give thanks: for this is the will of God, in Christ jesus towards you. 1. Thess: 5.18.  
Verily, there is no bit of bread that we eat in prosperity, nor any garment which we put on, etc. Neither in adversity, is there the least mitigation of pain or renewing of comfort: but it is from the provident and fatherly hand of God, who holdeth our souls in life. And therefore, just cause why we should be thankful to him, for all his goodness. Both in the one estate, and also in the other, we ought to resolve ourselves with job: to put our trust in the Lord, though he should kill us. ch. 13.15.  
It is our duty also, to rejoice in the execution of the judgements of God, against the wicked. Read Psalm: 58.10.11. and 64.10. and 92.1.2.3.4. And Psal. 136. And Psal. 119.62. At midnight (saith the Prophet) will I rise to give thanks unto thee, because of thy righteous judgements. And verse 104. Seven times a day do I praise thee, because of thy righteous judgements.  
And Isaiah 49.13. Rejoice O heavens, and be joyful O earth: burst forth into praise O mountains: for God hath comforted his people, and will have mercy upon his afflicted, etc.  
Finally, whereas we have seen before, that there are special comforts appertaining to death, as touching those that die in the Lord: so let it not be forgotten here; that in so much as it is in itself a special fruit or punishment of sin, there are special good uses to be made of the due meditation of it, in this respect.  
For first, it is very effectual to beat down all haughtiness and pride of heart in us: whilst that we remember (as the truth is) that we are but dust; and that to dust, we must return. Genes: 3.19. And Psalm 90.3. Genes: 18.27.  
secondly, it may justly prevail with us, to withdraw our hearts from all inordinate care of delicious pampering of the flesh: which is but a fatting of it, for the worms, Isaiah. chap. 14.11. job. 17.13.14.  
thirdly, it may iustl●e provoke us to the speedy embracing of the fear of God, and to the diligent practice of every good and Christian duty: seeing we have but a short tine of abiding here, and because God will call us to an account, how we have spent our life: Psalm. 119.17.18.19. Ecclesiast. 11.9. and chapt. 12.14.  
fourthly, it may well be used as a special remedy against hypocrisy, in matters of Gods holy and immediate worship: and against all dissembling & deceitful dealing towards men: because nothing will give sound comfort against death, but that which is sincere and unfeigned. An evil conscience will betray itself, Matth. 7.21.22.23. And chapped: 22.12.13.  
Last of all, it is mighty to admonish us, to hold fast the faith and love of Christ, who is the only root and fountain of all comfort: both in life and in death; in this world, and in that which is to come. Philippians, chapter 1.21.  
These then, and all other like to these; are the duties belonging to the comfort of faith in Gods fatherly providence.  
But here a doubt may seem profitably to be answered: though something hath been already said (concerning that point) for the answering of it before. 
The Danger of not believing.   
For seeing that all things are so ruled and ordered by God's Almighty providence, that without his blessing, it is altogether in vain, to go about to bu●ld the house, Question. or to watch the city, &c: as we read Ps: 127. Doth not this take away, and utterly frustrate all our providence or forecast: & all whatsoever diligence and endeavour we shall use, either in our civil, or domestical and household affairs, and business of this life?  
Answer No, it is far otherwise. God expressly requireth, and commandeth our best diligence, withal holy and discreet circumspection, and foresight, to serve his divine Providence, in very many things, for his glory and our own benefit: and he hath also promised, and doth daily yield blessing, and good success thereunto.  
Only we must take heed, that we trust not in our own wit & diligence, or in any lawful means whatsoever we use: but in the blessing of the living God alone. As touching wicked and unlawful means, we must in no wise use any of them.  
And seeing the wisdom & government of God our heavenly Father, is high above all our understanding and endeavours: therefore also it is our part, to be content, though things take not that effect always, which we intent & desire; insomuch as we may be sure, that God will bring all to a more excellent pass, than we could once conceive in our mind.  

Explication & proof.  It is very true, and we have seen sufficient ground of it before. Nevertheless, God alloweth of all those endeavours which his children make, according to the rules of his revealed will: and within the compass of their callings. He will also turn their endeavours to their blessing and reward: howsoever, for secret causes known to himself, he doth not give them their desired and expected effect: but rather the contrary, as it may seem.  
And that God requireth our diligence, and wisdom, in serving his providence, it is evident every where: both by precept, and also from the notable examples of the servants of God. Read Pro: 6.6. Go to the pismire o thou sluggard, &c: & Eccl: 9.10. All that thy hand shall find to do, do it with all thy power, &c: and Ier: 48.10. Cursed be he that doth the work of the Lord negligently, etc.  
We have also notable examples, such as is that of joab, mentioned a little before. 2. Sam: 10.12. It is a right noble speech, of a wise & valiant captain of the Lords host. Read also. Ps: 118.7. The Lord is with me (saith the Princely Prophet) among them that help me: therefore shall I see my desire upon mine enemies. See, he doth not neglect, or lightly esteem of the helps which God gave him. Nay, God himself doth not despise the help of his poor servants: as judges 5.23. &c: Where, the spirit of God commendeth those that came forth, to help the Lord: but accurseth the rest. Read also Act. 27 31. etc. v: 43.44. Verily God hath so wisely disposed of all things, that though he ruleth all things (as it is most meet he should, or else they would be rawly ordered) yet he hath left enough for every servant of his, to busy themselves about, & that to very good and blessed purposes, in the service of his holy providence. Thus the divine and fatherly providence of God, doth not frustrate the outward, either civil or household endeavours of his children, touching the affairs of this life.  
Question. But doth it not take away all deliberation, and freedom of our thoughts and affections, touching heavenly things?  
Answer No neither. Nevertheless, this we must always remember, & acknowledge, that all our freedom to mind or effect any thing that is good, and godly, and pertaining to the kingdom of heaven: it standeth in this, that God himself doth first make us free, and then also, that he confirmeth our liberty & freedom, by his holy Spirit; and all through the grace of our Lord jesus Christ, working in us, that which is pleasing in his own sight. So indeed we read Heb: 
Explication & proof.  13.21. And in many other places, familiarly known to those, that are acquainted with the holy Scriptures. As on the contrary, it is as plentifully testified, that without the grace of God making us free: we and all other, are of ourselves, willingly at liberty, only to serve sin & the devil: & that also through our own default. Yea, so are we in the voluntary bonds of sin, and Satan; that howsoever there may be some appearance of goodness, in some actions, before we be renewed, and set free by the holy Ghost: yet all is but in hypocrisy, or in some outward respect, for vainglory, or worldly profit, etc. So that it is but liberty in show, and mere bondage in truth.  
THese things thus observed: let us now conclude this Article of our faith in the fatherly providence of God.  
Question. What is the danger of not believing in God, as in our most gracious, wise, and provident Father, the ruler and governor of all things, as well as in him being the Almighty Creator.  
Answer. Without faith in Gods fatherly providence, no man can be either truly patiented in adversity, or truly thankful to God in prosperity: no not in harvest time for the outward fruits of the earth; or in any other harvest, or greatest plenty that may be, of any of God's blessings.  
God can have no glory yielded unto him of such, in any of his works: nor be acknowledged any where, with any reverend regard of his divine presence. No such can hope for any good thing from him.  
Nay, it cannot be, but all such as believe not in the fatherly providence of God; must needs, without repentance, prove very Atheists, and to be as the Apostle saith, without God in the world: nothing regarding his commandements, but walking after their own lusts, using the worst means, and courses that may be, howsoever they may possibly make any shift for themselves.  

Explication and proof.  So great is the danger indeed, for not only are they Atheists, who utterly deny God, (whereof there are but few to speak of, that do so far harden their hearts) but such also as deny him to be such a one as he hath revealed himself: to which t, the Father, Son, and holy Ghost: and also the Son to be God, manifested in the flesh, etc. And consequently, such are likewise Atheists in part, whosoever deny him to rule and govern any of his creatures, specially mankind: and among them, chief his holy Church; rejecting in his behalf, the Testimony and declaration of his own most sacred and holy word.  
Herein therefore, we are to condemn, not only those divers sorts of Philosophers, who either denied, or doubted of the divine providence altogether (in that some of them called into question, whether there be a God or no; such as Protagoras, and Melius, are reported to have been: likewise Democritus, and Epicurus, who leave all to chance and fortune) Or else do, as it were, pinion and straighten the providence of God (as they that make it nothing else but a bare prescience and foreknowledge of all things, as they are to come to pass: and they that do bind the Providence of God, to a necessity of natural causes, by a perpetual and in-evitable connexion and progression of them, as the stoics, 
Seneca lib: de Providentia. Cicero 2. de Divinatione. Plin●natur: hist: lib: 2. cap. ● ut sup. Hieron. in cap. 1. Abac. ut sup. Damasc: lib: 2. orthodox: fi: ●a. 19 Quest. 8.  and they that do except those things from Gods fatherly providence, which are commonly taken to be in man's own free power and will, and that according to a certain sovereignty of his own reason and disposition: as Cicero and Pliny, etc.) We are not only, (I say) to condemn their opinions, but also all the erroneous doctrine of such as professing themselves Christians, do any way abridge the holy and universal providence and government of God, as if it did not extend itself to small and vile creatures: or to man's ordinary and common affairs.  
But chiefly, we are to condemn the blasphemy of all Atheists, and Epicures, which in these days of the clear light of the Gospel, do most sacrilegiously, and impudently deny both God and all Divine providence, either for punishment of vice, or reward of virtue. etc.  
For if we should consent to so great wickedness and impiety: how can any think, but that it must needs be to the everlasting destruction both of our bodies and souls, from the presence and favour of God?  
And no doubt also, the cause why God doth so oftentimes forget (as it were) and withhold his fatherly goodness and bounty, and send scarcity or sickness, or war, &c: in stead of health, and wealth, peace, and plenty, &c: it is for that his good and fatherly providence is not so thankfully acknowledged in the ordinary course of his mercies, as it ought to be.  
Certainly, if we would glorify God, as we ought to do for his gracious governing of his creatures to our benefit and comfort, by the sending of the good word of his providence, according to that, Psal: 147.15. etc. We should not have had such dearths of victuals, or such plenty of sicknesses of bodies, or troubles in commonwealth, or any other calamity, either spiritual or temporal, such as we have often met withal. God therefore our heavenly Father, give all of us, and all his people every where, grace to acknowledge him better, in his most gracious and Fatherly providence: that so it may go better with us, and with his whole Church, for jesus Christ's sake Amen.  
Thus far of the Article of our faith in the fatherly providence of God our heavenly father: yea of our faith in God the Father the first person of the holy Trinity, as well concerning the Creation, as the Providence, and all their particulars, appertaining to this part of the profession of our true Christian belief.   
The end of the first Book.   

In Thesaurum hunc verè pretiosum, Carmen Paraeneticum.  
Heu perijt Pietas, perijt Doctrina, Fidesque  
Sensim deficiens, finibus orbis abit.  
Foelicem idcirco dicamus, terquè beatum,  
Exilio pulsas qui revocare queat.  
Ob quam difficilè est! Nec quenquam credere posse,  
Fas est humanis viribus, istud opus.  
Irritus esto labor, tamen est laudanda voluntas,  
Divini prompta Numinis acta manu.  
En fide: tandem pia fundamenta locasti,  
(Allene O foelix): nobile principium.  
Hinc Doctrina viget caelectis: denique sa●ro  
font educta venit Relligio, & Pietas.  
Doctrinae omnimodum Doctissime pandis & usum:  
Instruis ignaros, morigerosque facis.  
Errorum implicitos laqueis, tu lumine Veri  
Solvis, & baereticos extrahis ê latebris.  
Tu Domini leges animos servantibus addis:  
Flectentes alió tu trahis inquè viam.  
Pondere peccati quoque consolaris onustos:  
Contrita & dulci nectare corda potas.  
Quum bene coepisti, (Divino Numine dante)  
Vrgeto faustis hoc opus auspicijs.  
Dimidium, qui coepit, habet: mora nulla moretur:  
Qui dedit incipere, is perficere, ipse dabit.  
R. B. Valde exoptans, petensque a Domino, foelicem operis progressum.   

THE DOCTRINE OF THE GOSPEL.  
SECOND BOOK. WHICH IS, A PROCEEDING IN the orderly handling of the several points or Articles thereof: as in the first Book.  
AND NAMELY, CONCERNING OUR Belief in God the Son, the second Person of the most holy, glorious, and undivided Trinity: one only true and eternal God, to be blessed and praised for ever.  
ACCORDING TO THE FULL History of all the four Evangelists: and out of the rest of the holy Scriptures.  Matth: 11, 27. 
No man knoweth the Son, but the Father: neither knoweth any man the Father, but the Son: and he to whom the Son will reveal him.  1. Epist. of john. 3.23. 
It is the commandment of the Father, that we believe in the name of his Son jesus Christ.  And Gospel of john. chap. 6.47.48. 
Verily, verily (saith the Son) I say unto you, He that believeth in me, hath everlasting life.  And chap. 16.9. 
The holy Ghost reproveth the world of sin, because they do not believe in the Son.  
T C  VERITAS 〈◊〉 WLNERA 
LONDON, Printed by Thomas Creed. 1606.   

THE CONTENTS OF THIS SEcond Book, briefly set down in the Table following.  

THe sum and order of the Articles of our belief, which do concern God the Son explained. pages 1. ●.   

Belief in God the Son, both God and Man, in one divine Person of a Mediator betwixt God and man.  
The ground and warrant of it page 1. and so forth to the 19  
More particularly that he is God. pages, 4 5. 6. 7. 8. 9 10.  
That he is man. page, 11.  
And the reason why both God and man in one divine Person page, 19 Read also pages 17. 18.   

Belief in God the Son, the same divine Person both God and man, that he is jesus a perfect Saviour.  
The ground and warrant of it. page, 12.  
The sense and meaning of it. page, 14.  
The promise belonging to it, page, 20.  
The comforts arising from it page. 21.  
The duties more generally. page, 25, 26, 27.  
And more particularly. pages, 29. 30.  
The danger of not believing. pages, 33. 34.   

Belief in God the Son, that he is the Christ or anointed of God, to be the same our perfect Saviour.  
The ground and warrant of it. page, 12.  
The sense and meaning. pages, 14. 15.  
The promise that he should be so. pages, 20. 21.  
The comforts pages 22. 23, 24.  
The duties more generally. pages, 25. 26. 27.  
And more particularly. pages, 30. 31. 32. 33.  
The danger of not believing. pages, 33. 34.   

Belief in God the Son, that he is the only natural Son of God.  
The ground and warrant of it. pages, 12. 13.  
The sense and meaning of it. pages, 15. 16.  
The promise that he should be our Saviour. page, 20.  
The comforts thereof. page, 21.  
The duties in general. pages, 25. 26. 27.  
And more particularly. page, 28.  
The danger of not believing. pages, 33. 34.   

Belief in God the Son, that he is our Lord.  
The Ground and warrant of it. page, 14.  
The sense and meaning of it. page, 16.  
The promise that he should be so. page, 21.  
The comforts arising from thence. page, 25.  
The duties in general. pages, 26. 27.  
And more particularly. page, 28. 29.  
The danger of not believing. pages, 33. 34.   

Belief in God the Son, who was conceived by the holy Ghost.  
The Ground of the Article. pag. 36.  
The meaning of the words. pag. 37, 38, 39  
The Promise thereof. pag. 39 40. 41.  
The Comforts of it. pag. 42.  
The Duties in respect of the same. pag. 43.  
The Danger of not believing this Article. pag. 44, 45, 46.   

Belief in God the Son, who was borne of the Virgin Marie.  
The Ground of the Article. pag. 46. 47, 48, 49.  
Where also, of the Circumcision of our Saviour: and of his presentation in the Temple.  
The sense and meaning of it. pag. 50.  
The Promise that he should be so. pag. 51.  
The Comforts thereof. pag. 51, 52, ●3  
The Duties. Which beginning in the same page: they are continued to the 58.  
The danger of not believing this. pa: 58.  
An appendix. Why the name of the Virgin Mary is here mentioned. In the latter part of this 58. page, and page 59 and ●0. the former part thereof.   

Belief in God the Son, who led a most holy and righteous life, full of temptations and sufferings.  
The Ground and whole history of it, page 60. and so forth to the 87. pag.  
More particularly. First, from the time of his presentation in the Temple, till about the fourth year of his age. pa. 60, 61, 62, 63, 64.  
Secondly from the 4. year of his age, to the 12. of the same. pa. 64, 65.  
Thirdly concerning the most memorable things of the 12. year. pa. 65, 66, 67.  
Fourthly, from the 12. year to the time that he was 30. years old, pa: 68, Where the title of the page is wrong.  
Fiftly, from the ●0. year to the time of his Passion: which was about the space of three years & a●a●e, from the time of his baptism. To be discerned from the computation of four P●●e●●●●rs succeeding the same: as they are mentioned in the Gospel, pa 6●. 70 and ●o f●r●h to the 7. But of his Passion, so principally named: the whole history followe●●●fterward by itself, beginning at the 114. p. & thenceforth to 249.  
The meaning and intent o● the history of the life of our Saviour, is set forth in the general pa: 87. 88  
The Promise and Comfort thereof. pa. 88  
The Duties in respect the same: in the latter part of the same page, & page 89.  
The Danger of not believing in God the Son, leading so holy and righteous a life, and the same also ●of●● of temptations and sufferings. pa. 89.   

Belief in God the Son, who led a most holy and righteous life, full of temptations and sufferings.  
This chief manifestation, going immediately before his entrance into his public estate and condition of life: was first, by the testimony and preaching of john the Baptist: both before, and also after the baptism of our Saviour. The history whereof, and also of the conception, birth, and life of john Baptist himself, being a most singular forerunner, and witness of the coming of our Saviour: it is set down, pages. 69. 70 71. 72. 73. 74. 75. 76. 77.  
Secondly, the manifestation of the Son of God in man's nature, was by the testimony of God the Father, and of God the holy Ghost, at his baptism. pa. 78.  
Thirdly, by himself in the most powerful execution of his Office: as it is described, pag. 90. etc. But first, the difficulty of his entrance upon the execution of his Office, is laid forth. pages 79. 80. 81. 82. 83.   

Belief in God the Son, who taught a most holy and perfect doctrine.  
The Ground and history of it. First, touching the beginning. pag. 83, 84, 85.  
Secondly touching the proceeding, pa. 90, 91. and so forth to the 102.  
The Promise that he should do so. pa. 99  
The Comforts in the same page.  
The Duties in regard thereof. pa. 100  
The danger of not believing it. pa. 101.   

Belief in God the Son, who wrought most miraculous and divine works.  
The Ground and history of them. First, touching the beginnings, pa. 85. 86.  
And then touching the further proceed. pa. 102, 103. and so forth to pa. 111.  
The Promise that he should work such miracles. In the same page.  
Likewise, the Comforts in the same page, and pa. 112. in the former part thereof.  
The Duties in respect of the same comforts, p. 112. in the latter part of it.  
The danger of not believing that he did so. pa. 113.   

Belief in God the Son, who suffered under Pontius Pilate.  
The Ground and history of these his chief sufferings, is more generally set down and comprised. pa. 114. 115.  
But more particularly, as it followeth.  
Of his preparing of himself to the enduring of his sufferings. pa. 116. 117.  
Where, of the trouble of his soul in the chamber.  
Of his agony in the garden. pa. 118, 119. 120.  
Of his betraying by judas. 121. 122.  
Of his apprehension by the band of men and of the Officers sent by the high Priests and pharisees. pa. 123, 124, 125.  
Of his examination and indictment before Caiaphas. pa. 126, 127, 128, 129.  
Of his condemnation by Caiaphas. 130, 131. Where also, of many most injurious indignities offered unto him.  
Of his leading before Pilate. In the same page.  
Of his first examination and arraignment before Pilate. pa. 132, 133, 134, 135, 136, 137, 1 8, 139. Where the titles of some of these pages are to be amended, second examination for first. ana pa. 140. where Caiaphas is for Pilate.  
Of his examination and accusation before Herod. pa. 141, 142, 143.  
Of his second examination and arraignment before Pilate. pa. 144, 145, 146, 147, 148, 149. Where, in four of the pages, the titles are misprinted, third for second. And pa. 14●. Herod is for Pilate.  
Of his last examination and arraignment before Pilate. pag. 150, 151, 152, 153, 154.  
Of his condemnation by Pilate. In the same page, and p. 155, 156, 257, 158, 159, 16●.  
Of his leading away to execution, p. 161. and so forth to the 170. In the which pages, many things incident to the leading away of our Saviour are contained. Such as are his carrying of his own Cro●e. p. 164. That excellent speech which he used to the women that lamented for him. p. 166. Likewise, when he was come to the place of execution: his refusing of the potion which was offered him. p. 167. And the inscription or title set over his head. p. 168, 169.  
Of his crucifying or fastening to the Cross. p. 170, 171, 172, 173 In the which, is comprehend the stripping of him from his clothes. p. 171, 172. In which two pages, the tit●es of them are to be amended. Crucifying for leading to be crucified The placing of our Saviour between two thieves, followeth pag. 173. And in the same page, and p. 174 Where also, the title of the page is to be amended.  
Of the time of the continuance of our Saviour upon the Cross: read pag. 175. and so forth to the 24●. The which time being divided into three spaces: the first, is from the 3. hour of the day to the 6: the second, from the 6. to the 9: the third from the 9 to the taking down of the body of our Saviour from the Cross.  
In the first of these spaces, come to be considered the parting of the garments of our Saviour, p. 175. in the end, and p. 176. Likewise, the careful remembrance which our Saviour had of his mother. p. 177. The railings and scornful reproaches of all sorts of the beholders. p. 178, 179. where, the titles of the pages are to be amended. For this part of the Story touching the first space of the crucifying, is continued to the 185. page. Whence followeth also as belonging hereunto, the conversion of one of the thieves which were crucified with our Saviour. p. 186, 187, 188, 189, 190. But the title of the 186. page, is wrong printed.  
In the second space of the time wherein our Saviour continued hanging on the Cross: read of the darkness, and of the rending of the vail. p. 191, 192. Where the title should be, of his crucifying.  
In the third space of the time, come to be considered the agony of our Saviour upon the Cross, and those four most memorable speeches which be uttered in the same: pages 19●, ●94. and so forth to page 219. Of the which pages, the titles of some are to be amended: to wit, 193, 19●, 19●, 199. and 203.  
Of the death of our Saviour, read pag. 219 in the end of the page, and p. 220, 221, 222. Where also, read further of such things which either accompanied, or else immediately followed upon his death. Such as were the rending of the vail. p. 224. 225. The earthquake p 226, 227. The cleaving of the rocks. p. 2●8. The divers speeches, testimonies, and afflictions of the sundry sorts of the beholders of these things. p. 229, 230, 2●● 2●●, ●●3 234.  
An●the● followeth the usage of the body of our Saviour, immediately before the ●●ing of it down from the Cr●sse. pages. 235, 2●6, 237, 238, 239. And the taking of it down from the cross, pages 240. 241 242. The burial of it, pages 243. 244 245. The continuance of it in the grave, page's ●46 ●●7, 248. Whence, of the descension into hell, pages 249. 250. and so forth to the 2●●. page.  
The meaning of the Articles of our belief, concerning the sufferings of our Saviour doth follow, pages 263. 264. 265. 266. Where also, the perfection of his sufferings is argued from the admirable virtues of our Saviour shining forth most evidently through the whole time of his enduring of them, pages, 267. 268, 269, 270. 271, 272. 273.  
The Promise that our Saviour should endure such grievous sufferings for us, is laid forth. page. 274.  
Likewise the Comforts more generally, p. 275, 276, 277, 278, 279. But the title of p. 277 is misprinted: particular for general.  
More particularly, First, such as arise from the consideration of his agony and apprehension in the garden p. 280 and in the former part of 281.  
Secondly such as arise from the due weighing of his examination before the high Priest, and likewise before Pilate and Herod. p. 261, 282.  
Thirdly, from his scourging, condemnation, and crucifying pages 283, 284, 285. 286. 287.  
Fourthly from his agony upon the cross. p. 288. 289.  
Fiftly, from his death, pages 290. 291. 292, 293, 294. 295. 296. 297, 298 299. 300, 301.  
Sixtly from the consideration of his burial & continuance in the grave, p. 3●2, 303, 3●●. The Comforts concluded. p. 305.  
The Duties to be performed of us in the same respect. More generally, pages 306. 307, 308.  
More particularly. First, in respect of our Saviour his preparing of himself to suffer, and of his betraying and apprehension. p. 309.  
Secondly, in respect of his examination, & false accusation brought against him, and of the manifold reprochiss and revilings cast upon him: and therewithal, of his scourging. pages 310. 311. 312. 313. 314. 315. 316.  
Thirdly, in respect of his condemnation. p. 317.  
Fourthly, in respect of his crucifying; that is of his fastening to the cross, and the things accompanying the same: such as were their stripping of him from his clothes, placing of him between the thieves, and in regard of the long time of his continuance in the dolours and reproaches of the cross p. 318. 319, 320. 321. 322. 323. 324. 325.  
Fiftly, in respect of his chief agony upon the cross. pages 326. 327.  
Sixtly in respect of his death. pages 328. 329. 330. 331. 332. 333. 334. 335.  
Seventhly, in respect of his burial, and continuance in the grave. pages 336, 337.  
The Danger of not believing in the Son of God so suffering for us, and for all the elect of God, as hath been laid forth out of the holy Scriptures, page 338. and in the beginning of the 339.   

Belief in God the Son, who the third day rose again from the dead.  
The Ground and meaning of his glorifying in a more general consideration: with the Comforts and duties belonging to us, and from us, in respect of the same. pages 339. 340 341.  
The particular degrees of his glorifying. p. 342.  
The order of the handling of this Article of the resurrection. p. 343.  
The meaning of the word Resurrection, in the latter part of the same page, and in the former part of the next.  
The time of the resurrection, p. 344. the latter part, and p. 345.  
The p●●ce from whence it was. p. 346. in the former part.  
The manner how it was, in the latter part of the same page, and pag. 347, 348, 349.  
The causes why our Saviour must rise again. p. 350.  
The proof of his resurrection by witnesses, both Angels, women, men, and Saints raised from the dead to the same end. p 351. 352, 353.  
The proof of his resurrection by his own appearances, after that he was risen again. p. 354, etc. to 490.  
The proof of his resurrection from his first appearance, which was to Mary Magdalen at the sepulchre. p. 355, 356, 357, 358, 359, 360, 161.  
The proof of it from his second appearance, which was to other religious and godly women as they were going from the sepulchre. p. 361, 392, 363, 364, 365, 366, 367, 368. Where, in p. 363. the title is first appearance, for second.  
The proof of it from his third appearance: which was to the Apostle Peter. 369.  
The proof of it from his fourth appearance: which was to Cleopas and another Disciple of our Saviour, as they went from jerusalem to Emmaus. In the latter part of pag. 369, and pag. 370 and so forth to the latter part of the 389, page. Among which, pag. 381. the title is first appearance for fourth.  
The proof of it from his fift appearance: which was to the Eleven being together at Ierusale●, only Thomas being absent, page, 386. the latter part: and so forth to the 422. page.  
The proof of it from his sixth appearance: which was to the Eleven being together in a chamber, Thomas being with them. p. 422, 423, 424, 425, 426. in the former part.  
The proof of it from his seventh appearance: which was to seven of his Disciples, being together at the Sea of Tiberias p. 426. the latter part of the page, and so forth to the 461.  
The proof of it from his eight appearance: which was to the Eleven, being together on a mountain in Galue. p. 461. and thence to the 480.  
The proof of it by his n nth appearance: which was to more than 500 brethren being together. p. 4 0. the latter part, and p. 481. the former part.  
The proof of it by his tenth appearance: which was to james the Apostle. p. 481. the latter part.  
The proof of it by his eleventh appearance: which was to all the Apostles, being together in the town of Bethania first, and in their going with him to the mountain of Olives: whence our Saviour ascended from them up into heaven. p. 482. and so forth to p. 490. the former part.  
The meaning of this Article of our saviours resurrection. pag. 490. the latter part of the page, and p. 491, 49●. the former part.  
The Promise that he should thus rise again: and the same to our benefit. p. 49●. the middle of the page.  
The Comforts arising unto us from the same. p. 492. in the end, and p. 493, 494, 495, 4●6. to the end of the page.  
The duties to be performed of us in respect thereof. p. 496. in the end, and p. 497, and 4●●. the beginning.  
The Danger of not believing this Article. p. 498. and p. 499. to the end well near.   

Belief in God the Son, who ascended up into heaven.  
The Ground of the Article. pag. 499, 500, 501, 502.  
The meaning of it. pag. 503, 504.  
The Promise. pag. 505.  
The Comforts in the same page. And 506. 507. 508.  
The Duties. pag. 509. 510.  
The Danger of not believing. In the same page. And pag. 311.   

Belief in God the Son, who in our human nature, is advanced to sit at the right hand of God the Father almighty.  
The Ground of the Article. pag. 512.  
The meaning of it. pages 513, 514 515. 516.  
The Promise, that he should thus fit at the right band of God to our benefit: in the same. 516. pag.  
The Comforts arising to us from this most high advancement of our Saviour, pages 517. 518. and thence forth to the 532 page.  
The Duties to be performed of us, in respect of our comforts from the same. pages 532. 533, 534, 535, 536, 537. 538.  
The danger of not believing this Article of our saviours sitting at the right hand of God the Father almighty. pag. 539   

Belief in God the Son, who even in that he is man, shall come from heaven, to judge both the quick and the dead.  
The Ground and warrant of this Article, pages, 540, 541. and so forth to the 608. page.  
The time of our saviours coming to judgement: the which is very uncertain as he giveth plainly to understand First by doctrine and admonition without Parable, pages 543, 545, 546, 546 547. etc. to page 569. And then by many apt and lightsome Parables. And namely by the parable of the Master of the family keeping watch at home. pa. 5●0. By the Parable of the Master of the family going from home, pa. 171. 572. By the Parable of the ten Virgins, pa. 573, 574. And by the Parable of the Talents. pa. 575 576, 578, 579.  
The signs which shall go before his coming: within the compass of the same pages. And namely 555, 556, 557.  
The p●ace from whence, and whither, he shall come to give his last sentence and judgement pages ●e●ore mentione especially 557, 558.  
The manner of his coming. pa. 558. & 582.  
And of 〈◊〉 disposing of himself to give sentence. 583.  
The Persons whom he shall judge at this his coming. pa 584. 585.  
The order of his proceeding to judgement. pa. 579, 580. etc.  
The sentence and judgement itself, what it shall be: and according to what rule or law it ●●all be given. pa. ●85. 586 587. 588 etc. 602.  
The present execution, so soon as judgement shall be pronounced. pa. 605.  
The 〈◊〉 and meaning of the words of the Article, pa 6●8. in the former part of the page.  
The Promise of this coming of our Saviour to judgement: and that, to the everlasting ben●fite of all the faithful pa. ●08 in the middle part of it.  
The comforts which it yieldeth to us, pag. 608. in the latter part. And pages, 609. 61●.  
The duties which the same comforts do challenge at our hands. pages, 611. 612. 613. 614. 615. 616.  
Read● all o before these, page, 56●. and so forth to page, 579.  
The danger of not believing this Article. pages, 617. 618. 619.   
And thus an end of the Contents of this second book.   

The English of certain Latin sentences omitted in the same Book.  
Page, ●1●. line, 48. Power is the keep●●nd maintainer of honour.  
Page 530. line, 29, etc. The Son shall in such wise deliver the kingdom to the Father, as he shall nevertheless subdue all things to himself. And therefore, not by abrogating the kingdom from himself, but from others; shall he deliver the kingdom to the Father, etc.  
And the next sentence is thus to be englished.  
When he (that is, the Son) shall deliver the kingdom to God. That is to say, When he shall cease to reign, as he reigneth now; to wit, by ruling in the midst of his enemies: the which power he received of the Father, etc. For otherwise then thus, the Father reigneth now by the Son, and the Son shall reign eternally with the Father, only after another manner: that is, all enemies being then subdued.  
And page, 531. the English of the Latin sentence out of Vrsinus in the margin is this. Christ is inferior to the Father as well in office as by nature, in that he is man: but not in nature, but by office only, in that he is God.  
And the other sentence out of Augustine, may be englished thus. Christ in that he is God together with the Father, he hath us in subjection to him: but in that he is our Priest, he together with us, is subject to the Father.  
Note also, that page, 420. a Latin sentence of Master Caluin, is printed in the margin: which should have been placed in the page before the english of it, which is there set down after these words, That is, etc.   

THE DOCTRINE OF THE GOSPEL. I.I. BOOK.  

Belief in God the Son.  
NOw it is high time, that we proceed to the doctrine of the same our Christian belief in the second person of the most holy Trinity, God the Son. And yet this must we do, so as we bear in mind, that all which followeth (both concerning the Son manifested in our nature, and the holy Ghost, and also concerning the Church) it is principally, and in effect nothing else, but a continued, and more full and plain declaration of the most holy providence of God, for the recovery of mankind out of his fall: and to restore all that do belong unto God, to the interest and comfort of his fatherly love, and of all the inestimable fruits and benefits thereof, for ever again.  
So that (to speak all in a word) it is the unfolding of the covenant of the Gospel and free grace of God. The which being mentioned immediately after the fall of mankind, hath been from time to time more clearly revealed, until the appearance and manifestation of the Son of God our Lord jesus Christ himself: by whom, it hath now long since, been most fully and plainly made known.  
To this more full and plain declaration of the covenant of God his free grace, and of the fruit thereof, even life and salvation by the Son of God: Let us now proceed.  
Question. ANd first of all, how do the Articles of our faith teach us, to profess that we do believe in the Son of God, the second Person of the most holy and blessed Trinity?  
Answer. After the profession of our belief in God the Father almighty, maker of heaven & earth: they teach every one of us to profess likewise, that we believe in the second Person God the Son, in manner as followeth in these words. And in jesus Christ his only Son our Lord, which was conceived by the holy Ghost, borne of the Virgin Mary. Suffered under Pontius Pilate, etc. From thence shall be come to judge both the quick and the dead.  

God and man in one divine person of a mediator betwixt God and man.  They do so indeed. For these words I believe, 
The order of the Articls which do concern him.  are here to be understood again, as though we should repeat them, and say thus: And I believe in jesus Christ, etc.  
These articles do teach us, first more generally and conjointly, to believe in the second Person of the most holy & glorious Trinity, as well concerning his most high and divine Person, God manifested in the nature of man, as his most high and holy office executed by the same: as the titles here attributed unto him do declare; jesus Christ, the only Son of GOD, our Lord. And then they do teach us more particularly, and by piecemeal as we may say.  
First, after what manner, this second Person of the holy Trinity, God the Son, took man's nature, and therein did manifest himself: namely, in that we profess, that we do believe, that in respect of his human nature, he was conceived by the holy Ghost, and borne of the Virgin Mary.  
Secondly, they do teach us in what order, he did, in the same his human nature, execute his Office here upon earth; specially his high Priesthood, which is one chief and principal part thereof: in that, (as it followeth in the Articles of our faith) we profess further, that we believe in him, as having suffered under Pontius Pilate, and as being crucified, dead, buried, and descended into Hell.  
Thirdly, they teach us concerning the same second Person, the Son of God, our Lord jesus Christ: how he hath by his exaltation declared himself, to have obtained of the Father, all whatsoever he had humbled himself and suffered for before: even our perfect redemption, justification, and salvation, in that it followeth, He rose again the third day, and ascended up into heaven.  
Fourthly, they do teach us what our Lord jesus Christ, the Son of God, doth for us still, to the perpetual confirming and upholding, of all that he hath once obtained: in that we profess yet further, that we believe, He sitteth at the right hand of God the Father almighty: to wit, as a continual Mediator and Intercessor, by virtue of his former sufferings and obedience on our behalf.  
Finally, the Articles of our faith do teach us, what the same our Lord jesus Christ, the Son of God, will do at the last, for the perfecting of all things; to the end that we and all the elect of God, may have the full fruition of all the benefits of our redemption for ever: in so much as he is, in this respect, ordained of God, to be the judge of the world; and therefore shall come again fr●m heaven, to give a final sentence upon all people, at the end of the world; according to the words of our Belief, From thence shall he come to judge both the quick and the dead.  
So then, we cannot but easily perceive, that there are many things, of the greatest weight and importance, that which we are to inquire, and consider off, in this part of our belief.  
And first and foremost, we have this singular great mystery, yea even a double mystery laid before us; in that the Articles of our faith do give us to understand, that we are 〈◊〉 believe, not only in the Son of God, the second Pe●son of the most holy and glorious Trinity, considered simply in his Godhead, by relation to the Father, in a distinction of the second Person from the first: but also, as he hath now, by reason of his incarnation, a distinction of nature, in the same his divine Person, in that he is both God and man.  
Great is this Mystery of godliness, as the Apostle Paul doth worthily call it: that God is manifested in the flesh, justified in the spirit, etc. And it is most worthily, with all diligence, and in most holy and humble reverence, to be inquired into of all Christians.  
NOw therefore, let us henceforth very diligently and with all holy reverence (as we have promised) inquire of these most weighty points of our Christian faith: according to our former course, from the ground and warrant of the holy Scriptures of God.  

Belief in God the Son both God and man in one divine Person of a Mediator betwixt God and man.  Quest. And first of all, what ground have you, 
The Ground and warrant of it.  that we are to believe in the second Person of the most holy Trinity, not only as he is God, simply considered in his Deity: but also as he is both God and man, in the union of either nature, in one and the same most holy and divine Person?  
Ans. In the beginning of the 14. chap. of the Evangelist john, we have an assured ground, from the testimony of the same most holy and divine Person himself: who is the very truth, and cannot but give a most faithful and true testimony in all things, whereof he speaketh.  
Rehearse the words of the text. Which are they?  
Question. He said to his Disciples: Let not your heart be troubled: ye believe in God, believe also in me. Answer  

Explica jon & proof.  This place doth plainly confirm it unto us indeed. For who was he that spoke thus to his Disciples, but he that was in the very true nature of man, daily and familiarly conversant among men: even one in all things like to those unto whom he spoke, as touching his human nature, sin only excepted?  
And these words of our Saviour, they were a part of his last Sermon to hi● Disciples Wherein he doth before ha●d, most lovingly and sweetly comfort his Disciples, against the trouble and offence of his reproachful death, and of his bodily departure from them: the which our Saviour know right well, would shake his Disciples saith.  
He is therefore very earnest in exhorting and encouraging of them, to be constant both in faith toward him, and also in love among themselves, &c: as we shall have occasion in the particulars, to declare more fully hereafter.  
In the mean season, let us well observe to our present purpose, that these words of our Savi: to his Disciples, did not only teach them: but they are also of singular use to teach us, and all Christians, even to the end of the world: how we are to believe in the Son of God our Lord and Saviour. That is to say, even a we do believe in God the Father himself. For so doth the spe●ch of ou Saviour give plainly to understand, in that ●e saith, Ye believe in God; believe also in me. Or as some read the sentence interrogatively, Do ye believe in God? Believe also in me As though ●ee should say, Howsoever you shall see indeed, that I am in respect of my humanity, mortal, and must shortly die: yet be ye not discouraged; wait a while: and ye shall see my divine power more eff ctua●ly manifested, and confirmed thereby unto you. In the mean while als●, s●e hat ye do not forget that I am very God, equal to the Father in Godhead, as I have taught ye heretofore: as well as I have every way showed myself to be very man, like to yourselves in the common frailty of m●ns nature And therefore, see that ye cease not to put your trust in me, as in your Saviour and redeemer. Such is the plain testimony of our Saviour CHRIST concerning his Godhead. And as we read also, 1, john. 3.23. It is the commandment of the Father (saith our Saviour) that we do believe in the Son. And therefore it must needs follow, that he is God. For we must believe in no creature, concerning salvation; seeing there is no other Saviour but God: as GOD himself doth very often affirm by his holy Prophet Isaiah. And likewise, in many other places of the holy Scriptures.  
But that we may see into the ground of this mystery more clearly, let us more particularly inquire after some proofs: first that our Lord jesus Christ the Son of God, the second Person in the blessed Trinity, i● GOD. Secondly, that he is man. And th●rdly, that he is, in the union of the human nature to the divine, one divine Person, both God and man, and so a meet Mediator betwixt God and man.  
Question. Fi●st therefore, what proof have you, that our Lord jesus Christ the Son o● God, is very true God?  
Ans. The proofs, as I have learned, are divers.  
First, those testimonies of holy Scripture, which do attribute the very name of God, as of right belonging unto him.  
Secondly, those that ascribe the essential attributes or proprieties of the divine nature unto him: such as are eternity, omnipotency, infiniteness of wisdom, perfection of justice and mercy, and such like.  
Thirdly, such as ascribe the works of the Deity unto him: to wit, the works of creation, the works of government generally over the whole world, and more specially concerning the Church of God.  
Fourthly, such as show that the same duties of spiritual worship and honour, are due to him, which are only belonging to God: namely, faith, hope, prayer, thanksgiving, etc.  
These proofs do evidently declare, and very sufficiently warrant unto us, the Deity and Godhead of our Saviour Christ.  
And first, that the holy Scriptures do attribute the name of God, as of right and not in way of resemblance belonging unto him: it is manifest, by many places of holy Scripture.  
Question. Which are they?  
Answer. In the beginning of the holy Gospel written by Saint john, it is expressy affirmed, that our Saviour Christ (there called the essential and eternal word) is very God.  
And in the end of the first Epistle of the same Evangelist, that he is very God and eternal life.  
Likewise, the Apostle Paul, Rom: 9 verse 5. Christ is God over all, to be blessed for ever. Amen.  

Explication and proof.  These are very manifest testimonies indeed. And there are many other like to these, both in the old Testament, and also in the new. Namely, Isai: 9.6. The mighty God, as God the Father calls him. And Psalm; 45.6. conferred with Heb: 2.8. O God thy throne is for ●●er and ever. And Psalm: 97. verses 1.7. conferred with Heb: 1.6. The Lord (●he word is jehovah) reigneth, etc. And let all the Angels worship him. Likewise, Psalm: 102.25, conferred with Heb: 1.10. Thou Lord in the beginning hast established the earth, etc. And Psal: 104.4. conferred with Heb: 1.7. where, that which is said of the Lord God, in respect of his creation, and government of the Angels, is attributed to our Lord jesus Christ, But of this sort of testimonies, we shall have occasion to collect them, when we come to the works of the Deity, attributed to our Saviour Christ.  
In the mean season, this is plain, both from the one sort of testimonies, as well as from the other: that the name of God, is properly and essentially ascribed to our Saviour Christ.  
Now let us come to see some proofs, that the essential attributes of the divine nature, be likewise ascribed unto him.  
And first of all, concerning eternity:  
Question. What proof have you, that it is attributed to our Saviour?  
Answer. We have a manifest testimony of it, in the 8. chap: of the holy proverbs of King Solomon, from the 22. verse of the chapter, to the 27. Where he doth in a holy figurative speech describe the Son of God, under the name of the wisdom of God, speaking thus.  
The Lord hath possessed me in the beginning of his way: I was before his works of old.  
I was set up from everlasting from the beginning, and before the earth.  
When there were no depths was I begotten: when there were no fountains abounding with waters.  
Before the mountains were settled, and before the hills was I begotten.  
He had not yet made the earth and the open places, nor the height of the dust in the world.  
The wisdom here spoken of by Solomon, or rather he which spoke & uttered these holy words by the tongue and pen of King Solomon; must needs be the eternal wisdom of God, a Person distinct from the Father: like as Paul the holy Apostle, calleth our Saviour Christ the Son of God, the wisdom of God. 1. Cor. 1.24. And in the same place also, the power of God, according to the further description of King Solomon in the place before alleged, as we shall have occasion to repeat afterward.  
But for the present, let us here call to mind, that there are many like testimonies, for proof of the eternal Godhead of our Saviour. As Isaiah. chap. 9.6. The father of eternity: that is to say, he that being eternal in himself, and without beginning, together with the Father, is the author of eternity to the Church: insomuch as, though it have a beginning yet it shall never have end. For unless he were eternal, and without beginning, he could not establish any thing, to have an eternal continuance. And therefore it is further said Col. 1.17. He is before all things, and in him all things consist. And Hebr. 7.3. that he hath neither beginning of his days; nor end of his life. And Reu. 1.8 that he is Alpha and Omega, the beginning and the ending: who is, and who was, and who is to come, even the almighty. The which almighty power of his, is further argued, from the works of the Deity attributed to him: as we shall have occasion to observe anon.  
Question. Now what proof have you, that our Lord jesus Christ, the son of God, is (in that he is God) infinite in majesty and greatness, every where present, and filling all places?  
Answer. This may be perceived by his own words, john 3.13, No man ascendeth up to heaven, but he that hath descended from heaven, the Son of man which is in heaven. And again, Behold I am with ye alway, until the end of the world. Matth. 28.20. And by that which the Apostle saith Ephes. 3.17. Christ dwelleth in the hearts of the faithful by faith  

Explication and proof  These and such like speeches, may well warrant unto us the ubiquitary, or every-where-presence of the Deity of our Saviour: howsoever his humanity, was, and is limited, and circumscribed in his proper place. For otherwise, he would not have said, that he was in heaven, while he was here on earth, etc.  
But seeing our Saviour is not only infinite in divine Majesty and greatness, but also in all divine perfection: let us see some proofs of it. And first more generally, and then in some particulars.  
Question. First therefore, what proof have you, for the divine perfection of our Saviour, more generally?  
Answer. In the sixteenth chapter of the Evangelist john, verse 14. our Saviour himself saith thus, speaking there of the holy Ghost, He shall glorify me: for he shall receive of mine, and show it unto you.  
And in the next verse, All things that the Father hath, are mine: therefore said I, that he shall take of mine, and show it unto you.  
The Apostle Paul saith likewise, that it pleased the Father that in him should all fullness dwell. Colos. 1.19. And chap. 2.9. In him dwelleth all the fullness of the Godhead bodily.  

Explication & proof.  These places, do indeed show the divine perfection of our Saviour, generally. And like to these, are many other. Such as we read john 3.31. He that is come from on high, is above all: saith Saint john the Baptist. And before that, chap. 1.27. Whose shoe latchet I am not worthy to unloose.  
Neither did our Saviour himself reprove the jews, for understanding his words in such sense: as that thereby he did make himself equal with God. john chap. 5. verse 18. And accordingly, the Apostle Paul saith plainly, that our Saviour being in the form of God, thought it no robbery to be equal with God. Phil. 26. Whence also it is, that he is described to be the image of the invisible God. Colos. 1.15. And the brightness of the glory of God, and the in graven form of his person. Heb. 1.3. Read also Isaiah chap. 6.1, 2, 3, conferred with john 12.41. Where the Evangelist speaking of that glorious vision of Isaiah, wherein was represented the divine glory and majesty of GOD: saith that the holy Prophet saw therein, the glory of our Saviour Christ.  
But let us come to our more particular inquiry. Wherein first; What proof have you that there was divine perfection of wisdom, in the Son of God our Lord and Saviour? Question.  
Answer. All the treasures of wisdom and knowledge, are hidden in Christ, saith the Apostle Paul Colos. 2. verse 3.  

Explication and proof.  Thus also testified the holy Prophets of former times. As in that eight chapter of the holy Proverbs, verse twelve, I wisdom dwell with prudence, and I find forth knowledge and counsels. Or rather as Tremellius and junius have translated it, Ego sum sapie● tia co●aereo astutia, & scientiam summa solertiae praesentem habeo. I am wisdom, I cleave unto prudence, and I have the knowledge of most exact (or expert) skill present with me. Even the reverend fear of the Lord, etc. And verse 14. Counsel and every thing else is mine, prudence is mine, strength is mine, By me King's reign, etc. But of this divine government of our Saviour, we shall speak afterward. Concerning the divine perfection of his wisdom, we may understand it further, by the prophesy of Isaiah chap. 9 6. Wherein he foretelleth that he should be called Wonderful, Counsellor, etc. And moreover, by the saying of our Saviour himself, Matth. 11.27. No man knoweth the Son but the Father neither knoweth any man the Father but the Son, and he to whom the Son will reveal him. And john chap. 10. verse 15. As the Father knoweth me, so know I the Father. And therefore no marvel, though the same Evangelist saith, chapter 2. verses 24, 25. that he kn●w what was in the hearts of men. According also, as the Disciples jointly professed, chapter 16. verse 30. We know that thou knowest all things. And as Peter professeth apart by himself, (though in the hearing of the res●) Lord thou knowest that I love thee. Yea as he addeth further, Lord thou knowest all things. Whereunto finally, accordeth that of our Saviour himself, revel. 2.23. All the Churches shall know that I am he who searcheth the reins and hearts, etc.  
Question. Now what proof have you for the divine perfection of his gracious goodness and constancy?  
Answer. All that the Father giveth me, (saith our Saviour) shall come unto me: and he that cometh unto me, I cast not away john 6.37.  
And chap. 10. verse 27. My sheep hear my voice, and I know them, and they follow me.  
And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. And chap. 13.1. Those whom he loveth, he loveth to the end.  

Explication and proof.  It is true. For that which he performed toward his Disciples, in the continuance of his love to them: he performeth the same to all, whomsoever he beginneth once to manifest his love unto. Read also Proverbs 8.17. I love them that love me, etc. And verses 20, 21. I will fill their treasures. And verse 31, etc. My delight is with the children of men, etc. Likewise john 1.9. And every where we may see plainly, that he is of the same mind with the Father, whose gifts and calling are without repentance. Heaven and earth (saith he, Matth. 24.35.) shall pass away, but my words shall not pass away.  
The perfection of the divine truth, and righteousness of our Saviour, may well follow in the next place. 
Qeustion.  What proof of holy Scripture have you to this purpose?  
Answer. In the first chap. of the Epistle to the Hebrews, verse 8. Where the Apostle showeth, that these words of the 45. Psalm (O God thy throne is for ever and ever, the sceptre of thy kingdom is a sceptre of righteousness) were spoken concerning the Son of God our Lord jesus Christ: and so are a plain proof of his most perfect and divine justice.  
They are so indeed. Hereof also, is that a like proof, which we read Prou. 8.15 By me Princes decree justice. And verse 18. With me is righteousness And verse 2●. I cause to walk in the way of righteousness, and in the midst of the paths of judgement. No doubt, he that prescribeth, guideth, and encourageth others to walk in righteous ways, is righteous himself. The same is also faithful and true. And therefore is worthily calle● the true light. john 1.9. And chap. 7.18. He that seeks his glory that sent him, the same is true, and there is no unrighteousness in him. This very same, was our faithful Lord and Saviour jesus Christ. And therefore most worthily doth he bear the name of Amen: & of him that is in a matchless degree, the faithful and true witness. revel. 3.14.  
Question. Finally, what proof have you, of the most perfect and divine holiness of the Son of God our Saviour?  
Answer. He is holy in the same perfection of holiness, with the Father and the holy Ghost: according to that holy acclamation of the holy Angelis. Isai. 6.3. Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.  

Explication and proof  I● is true, (as the Evangelist john testifieth chap. 12.41.) that the holy Prophet both saw Christ, and spoke of him at that time. And the same Evangelist in his first Epistle 2.20. calleth our Saviour, the holy one. And revel. 3.7. Thus saith he that is holy and true. And Act. 3.14. The holy and just one. Yea he is so holy, that he sanctifieth himself. john 17.19.  
Thus far, for the proof of the Deity of our Saviour Christ, by reason that the attributes, proper to the Godhead, are equally ascribed to him, as well as to God the Father.  
In the next place, we are likewise to inquire, how the same may be warranted, by such proof, as ascribe the works proper to the Deity vn●o him, as being his workmanship. Question. Have you any proof for this?  
Answer. Yea, both for the works of creation, and also of providence and government. In either of them (as I have been taught) the holy Scriptures are very plentiful.  

Explication & proof.  They are so indeed. Let us therefore call some of those proofs to mind, for the confirming of our faith in this so excellent a point.  
Question. And first, concerning the works of Creation: What proof have you, that these are ascribed to our Saviour Christ, in that he both is, and was before all beginnings, very true, eternal, and almighty, the most wise, righteous, and holy God?  
Answer. Proverbs 8 271 and so forth, When God prepared the heavens (saith he) I was there, when he set the compass upon the deep.  
When he established the crowds above, when he confirmed the fountains of the deep.  
When he gave his decree to the Se●, that the waters should not pass his commandment: when he appointed the foundations of the earth.  
Then was I with him as a nourisher, and I was daily his delight, rejoicing alway before him.  

Explication & proof.  Unto this place of the holy Proverbs, out of the old Testament: agree many other both of the new, and also of the old. Namely, Psalm. 102, 25. as we read those words to be applied, Heb. 1. verse 10. Likewise Psal. 104. verse 4, etc. as they are interpreted, Heb. 1.7. And in the same chap. verse 2. God hath made the worlds by his Son.  
Moreover john chap. 1. verse 3. All things were made by him, and without him, was made nothing that was made. And verse 10. The world was made by him.  
Likewise 1. Cor. 8.6. There is but one God, which is the Father, of whom are all things and we in him, and one Lord jesus Christ, by whom are all things & we by him. And Ephes. 3.9. God hath created all things by jesus Christ. And Coloss: 1.16. By him were all things created which are in heaven, and which are in earth, things visible, and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: all things were created by him, and for him.  
Thus we see, that our Saviour is entitled to the works of Creation: whereby also, his almighty power is manifestly argued, as was touched before.  
Now likewise (for a further declaration of his infinite wisdom) let us inquire whether we have like warrant, that the divine government of the creatures, doth likewise belong unto him. And first more generally, 
* Question  What proof have you for it?  

“ Answer.  Hitherto (saith our Saviour himself) my Father workeh and I work. john 5.17.  
And verse 19 Whatsoever things the Father doth, the same things doth the Son also.  

Explication & proof.  Of this sort of proofs, are these that follow. Prou. 8.31. I take my solace (saith the Son of God, the wisdom of the Father) in the compass of his earth. And Colos. 1.17. In him all things do consist. And Heb. 1.3. He beareth up all things by his mighty word. Thus much for the government of our Saviour, generally.  
Now let us come to the particulars. And first concerning the holy Angels. What proof have you that our Saviour Christ the Son of God our Lord, Question. hath the government of them?  
Answer. The place before alleged Heb. 1.7. doth plainly prove it to be so. For, of the Angels he saith, (that is, God saith by his holy prophet Psal. 104.4.) He maketh the Spirits his messengers, and his ministers a flame of fire.  
That is, God the Son, together with the Father, hath created the Angels, and given them a kind of commodious kind of nature, 
Explication & proof.  subtle and piercing quick and mighty, most like of all creatures, to the nature of the winds, and flaming fire: and accordingly useth them, as his ministers, to diverse great and worthy services. According to this right, which our Saviour hath to command them: it is said further, Psalm. 67.7. (and so it is repeated again, Heb. 1. verse 6.) Let all the Angels of God worship him. And in the last verse of this chapter. Are they not all ministering Spirits (saith the holy Apostle) sent forth (to wit, by the Son of God) for their sakes, which shall be heirs of salvation? As though the Apostle should say. It is out of doubt, both that they are such, and also that our Saviour useth them, in that their holy service. Yea, not only doth he govern the holy Angels, which are willing to obey him: but he also ruleth, yea over-ruleth the wicked Angels: we mean, the Devil, and all unclean Spirits According to that which we read Zech. 3.1, 2. The Lord said to Satan, (that is, the Son of God said) The Lord, (he meaneth God the Father) reprove thee O Satan; even the Lord that hath chosen jerusalem, reprove thee, etc. Read also Matth. 8.29, ●0, 31. Mark. 1.27 and Luk. 4.41,  
Likewise, he ruleth, yea over-ruleth all wicked men; restraining the extremity of their wickedness at his pleasure: and judgeth their rebellions in due season. According to that, john. 5.22. The Father hath committed all judgement to the Son.  
And for the execution of this judgement, in time to come: see the prophesy of it, Psalm. 2.9. And Psal. 110.1, 2. and verses 5, 6, 7. And Isai. chap. 11.4. ●nd chap 4●. 3. He shall bring forth judgement in truth: Or unto victory, as Mat. 12.20. Thus also hath he governed in former times: according to that we read in the holy story, Exod. 23.21 Read also 1. Cor. 10.9. Let us not tempt Christ as some of them also tempted him, and were destroyed of Serpents.  
The continuance of the same his government to this day, is to be seen in his restraining and punishing of the wicked.  
It shall be most fully accomplished, at the end of the world. Act. chap. 10. verse 4●. and chap. 17. verse 31. And Revel. ●. 18. I have the keys of hell and of death.  
But let us come to his gracious government over his Church, to the benefit of all such as do submit themselves under the same: 
” Question  What proofs have you for this?  

* Answer  The proofs are many and diverse, according to the manifold and sundry benefits of his most gracious and Divine government.  
T●ey are so indeed. For as he doth (together with the Father, and the holy Ghost) call, gather together, and sanctify his church, institute a holy ministery, deliver a divine Doctrine, work mighty and miraculous works, ordain Sacraments, send forth ministers of the Gospel, give spiritual gifts, and graces, make them effectual to enlighten, to regenerate, to guide, to comfort, and to strengthen: and as he doth reveal things to come, hear prayers, give good Kings and Princes, 
Explicatio & proof.  forgive sins, give everlasting life (all which are works of divine government) so there are several & express proofs in the holy Scriptures, for them also.  
Let us therefore come to these several proofs, that we may call to mind some of them.  
Question. And first, what proof have you, that the Son of God, our Saviour, doth call, gather into one, and sanctify the Church, together with the Father, and the holy Ghost?  
Answer. In the 49. chapter of Isaiah, verse 6. He is in this respect, called the light of the Gentiles, and the salvation of God, unto the end of the world.  

Explication & proof.  That is, over the face of the whole earth, and from the one end thereof to the other. Read also, Psal: 110.2.3. And chapped: 3. verse 3. And john. 10.16. Other sheep have I also, which are not of this fold, them also must I bring, and they shall hear my voice: and there shallbe one sheep fold, and one Shepherd.  
Hereunto also tendeth that prophesy of Caiphas, chapped: 11.51.52. And Ephes: 5.25.26. Christ loved the Church & gave himself for it, that he might sanctify it. etc.  
Question. Let us come to the next point. What proof have you, that our Saviour, did by divine authority, institute a holy ministery?  
Answer In the 15. chapter of john, verse 16. Ye have not chosen me (saith our Saviour to his Disciples) but I have chosen you, and ordained you, that ye go and bring forth fruit, and that your fruit should remain.  

Explication & proof.  This fruit, is the fruit of that ministery, which our Saviour hath ordained, to that end: & whereunto, he made especial choice of those his Disciples.  
The ordination is more plainly authorized, and that not only for the Apostles times, but also, to all posterity: Matth: cha: 28.18.19.20. And Ephes: 4: 8. etc.  
Question. Now what proof have you, that the doctrine which he delivered, is Divine, and that even from his own authority?  
Answer. Math: 7. the last verse of the chapter. He taught (saith the Evangelist) as one having authority and not as the Scribes.  

Explication & proof.  And not only so, but with greater authority, than ever any other did: whether Moses, or any of the Prophets: person compared with person, or calling with calling: so that well might the officers say, and profess, john: 7.46. Never man spoke like this man. For the which, read further, Heb: chap: 1. vers: 2. etc. And chapped: 3. verses. 6.11. etc. and chapped: 12, 25.26. etc.  
It would be too long for you, to answer to all the points, and to bring forth proofs for them. I will therefore more briefly recite them.  
That our Saviour did, by divine power, work his miracles, read Matth: 12.28. and Luke 11.20. And therefore are these works of our Saviour, called the works of the Father. john: 5.36. and chapped: 10. verse 25. and verses, 37.38. And chap: 14.10. The Father that dwelleth in me, he doth the works. And Luke: 6.19. Virtue went out of him, and he healed all. And chapt. 8.8.24.25. He rebuked the winds, and the water, and they obey him.  
But of the miracles more afterward.  
That he ordained Sacraments, not as Moses by faith & as a servant only, Heb: 11.28. but by divine authority: it is evident, in that he commanded baptism, in his own name: & appointed the holy Supper in a memorial of himself.  
That he sendeth forth Ministers of the Gospel, by his own authority: it is evident in the place before alleged, Matth: 28.19. etc. Read also before that, chapped: 10.5. &c: and verse 16. etc. And chapped: 23.24.  
That he furnisheth the same his ministers of the Gospel, with spiritual gifts and graces: we may see it in the first institution, Matth: 10.1 & verses 7.8.  
And Luke 21.15. I will give you a mouth and wisdom, wher-against all your adversaries shall not be able to speak, nor resist. And john: 20. verses 22.23. Receive the holy Ghost, etc. Experience also, showeth it to be so, even to this day: though not in so extraordinary, and miraculous a manner: according to that, Ephes: 4.11.12. etc.  
That our Saviour Christ doth, by the ministery and preaching of his Gospel, effectually enlighten, regenerate, guide, comfort, and strengthen the hearers of it: the same place last alleged, may be a notable proof of it. Read also Acts 26.18. And the place before alleged. john. 15. ver. 16. Daily experience confirmeth it, from the beginning of the institution of the ministery of the Gospel, to this day. Mark, 16.20. And 1. Corinth: 14.3. He that prophesieth, speaketh unto men, to edifying, and to exhortation, and to comfort. And 2. Tim: 3.16.17.  
That our Saviour had a divine knowledge of things to come: the things that he foretold, while he was here on earth, do sufficiently testify. Matth: 24. and chapped: 25. And after his Ascension, Acts: 9 verses 15.16. And Reuelat: 1. verse 1. And chapped: 22.16. I jesus have sent my Angel, to testify unto you, these things in the Churches, etc.  
That the same our Saviour heareth prayers; it is evident, not only in that God heareth us, praying in his name, like as we are also baptised in his name: but also, because faithful Christians are described to be such, as make their prayers unto him. 1. Corinth: 1. verse 2.  
That he giveth good Kings and Princes, for the defence and comfort of his Church: Read Prou: 8.15.16. By me King's reign, and Princes decree justice. By me Princes rule, and the Nobles, and all judges of the earth.  
That he forgiveth sins, it is likewise evident, in that Baptism (the seal and assurance of forgiveness) is ministered in his name. For so it is expressly sa●d, that Baptism is appointed of God, to that end. Mark: 1.4. Act: 2.38. & ch. 22.16. It is likewise evident, Matth: 9.6. The Son of man hath authority to forgive sins in earth. Now having had that power on earth, no doubt but he hath it in heaven. Moreover, john 1.12. He giveth power to such as believe in him, to be the Sons of God. And cha: 8.34. etc. Whosoever committeth sin, is the servant of sin. etc. But if the Son make you free, ye shallbe free in deed. And Act: 7. 6●. Stephen prayeth to the Lord jesus, that he would not lay the sin of his persecutors to their charge.  
Finally, that our Saviour hath power to give everlasting life, he himself assureth us, john 5.21. saying: As the Father raiseth up the dead, & quickeneth them, so the Son quickeneth whom he will. And chapped: 6.40 I will raise him up at the last day. And chapped: 10.27.28. My sheep hear my voice, etc. And I give them eternal life. Read also, Philipp: 3.20.21.  
Now therefore, seeing all these works, both of creation, and also of government, generally of the whole world, & more specially over the church: with all the gracious prerogatives, and gratuities thereof (which belong only to the power & bounty of the Godhead) are ascribed to our Sa: Christ, the Son of God, as well as to the Father: and seeing also, (as was declared before this) that both the essential name of God, & all the attributes of the Godhead, are likewise ascribed unto him: it is out of all question, that he is (together with the Father, and the holy Ghost) very true and eternal God.  
The same may be furthermore confirmed, because (as was answered) the same duties of divine worship, and honour, belong to the Son, which are due to the Father.  
But we will defer to speak of this proof, until we come to speak of the Duties, according to the appointed course, and order of our inquiry.  
IT followeth therefore, here in the next place, that (according to your answer, in our entrance into this discourse) you show some proofs, that our Saviour Christ, being thus very true God, is likewise very true man.. And also, that he being both God and Man, in one divine Person, is a mediator betwixt God and man.. Question What proof have you for these points?  
Answer. He is in respect of his humanity oftentimes called the Son of man: yea he so speaketh of himself, as it is usually recorded in the holy Gospel. The same also is plainly testified john 1.14. Galat: 4.4.5. Philip: 2.6.7. 1. Timoth: 3.16. &. 2.8. & 1. john. 11.2.3.  
And furthermore, the Apostle Paul, in his first epistle to Tim: chapter 2. verse 5. writeth thus, There is one God and one Mediator between God and man, which is the man, Christ jesus.  

Explication and proof.  These are very plain proofs: so that we need not at this time, make any longer stay upon these points. And the rather, because much of that which hath been said already hath proved them; and all that followeth to be spoken, concerning the articles of this part of our beliefs; touching the Son of God, the second Person of the holy Trinity: will be in effect nothing else, but a further, and more full clearing of them.  
And first, the titles expressly attributed to our Saviour Christ, in the articles of our belief: will bring great light unto them.  
Question. Wherefore, let us first of all consider of them. Which are they?  
Answer. They are these four. First, jesus. secondly, Christ. thirdly the Son of the Father. fourthly, our Lord.  

Explication and proof.  So in deed, do the words of the Creed follow, And in jesus Christ, his only Son our Lord. That is to say, As I believe in God the Father Almighty, etc. So do I likewise, believe in jesus Christ his only Son our Lord.  
In the which titles, there are two principal things to be considered.  
First, the most divine Person, consisting both of the divine and human nature: secondly, the most holy office of the same person.  
These first two, jesus, and Christ, may be understood more specially to concern his office. The former, from the effect, which is salvation: the latter, from the cause, in that he is called Christ, or the appointed of God: as will further appear, when we come to the interpretation, & meaning of the titles. Of the which, the other two may be understood, as more specially to concern his Person. The which, in regard of the most high & Divine excellency of it, considered by a relation, to the first person of the holy Trinity) is called, The only Son of God: & in a relation to his Church, is called our Lord: as one having the sovereignty over it, in special manner, and of most due right, belonging unto him.  
It is most true, that there are many other Titles used in the holy Scriptures, to describe unto us, what manner of one our Saviour is. And namely Isai: ch. 9.6. there are five more set down then are here mentioned: of the which also, we have partly considered. Wonderful, Counsellor, the mighty God, the everlasting Father (not in person, nor naturally, but in a metaphorical, or borrowed phrase of speech, to note his tender and constant care of his Church) & the Prince of peace. The perpetuity, and eternity, of whose Kingdom, is likewise laid forth, very notably, in the next verse. In which respect also, in the 19 chapter of the Revel: verse 16. He is called. The King of Kings, and the Lord of Lords. And in the same chapter, verse 13. The word of God.  

Belief in God the Son, who is jesus.  And there are diverse other, in the three first chapters of the same book, as we have partly seen before. The which titles also, have been spoken of at large, in a Sermon, to that purpose. The use of which doctrine, that we may learn to apply to ourselves, let us diligently consider what M. Caluin writeth very notably to this end. So often (saith he) as any doubt ariseth, and we can see no issue, etc. Let it be a sufficient relief, that he is Wonderful, and hath both ways and power to help, above all that we can conceive or believe. When counsel shall fail us: let us call to mind that he is the counselor. When strength faileth, that he is mighty, and strong. Whensoever we are assaulted with renewed fears, and shall see many deaths at hand, let us stay ourselves upon his Eternity, whereof he is not without cause called the Father, and hereby let us learn to allay all the miseries of this life. And against all inward tempests & troubles of conscience, let us remember that Christ is the Prince of Peace, who can easily calm all troubles, & defend us against Satan & hell itself. But let us now make our special inquiry, concerning these four, which are mentioned in the articles of our belief, & that according to our appointed order. First therefore, Question. what ground have you, that the Son of God, is to be believed in, as in jesus?  
Answer. In the first chapter of the Evangelist Luke, verse 31. the Angel Gabriel sent from God, to the virgin Marie, saith thus unto her. Thou shalt conceive in thy womb, and bear a Son, and thou shalt call his name JESUS.  

Explication and proof.  The reason why this name was thus appointed by God, to be given to our Saviour: was because he should in the most powerful effect, answer to his name. Yea, because he had already been such a one to his church, from the beginning. For all salvation was always through him alone. And therefore also, the Angel was sent likewise, to joseph afterward, with the same message: saying, Thou shalt call his name jesus. Matth: 1.21. This title is most usual in all the writings of the new Testament: specially in those of the Evangelists.  
Question. The second title is Christ. What ground have you for that?  
Answer. In the 41. v: of the 1. ch. of the Evangelist john, We have found the Messias (saith Andrew) w●i h is (as the Evangelist saith) the Christ. And in his 1. epi: ch: 2.22. Who is a liar (saith the same Evangelist) but he that denieth that jesus is Christ?  

Explication & proof.  Messias is in deed, by interpretation out of the Hebrew language into Greek, Christ. What it is in ours, we shall se● a none.  
This title also, is very frequently, and often, joined with jesus, and with the fourth title Lord. As Luk: 2.11. A Saviour, which is Christ the Lord. And Act: 2.36. Let all the house of Israel know for a surety, that God hath made him both Lord and Christ, this jesus I say whom ye have crucified. And every where, in the Epistles of the holy Apostles. Sometime with jesus alone, as in the two former epistles of john. And sometime singled alone by itself, as 2. Cor: ch. 5. And 1. epi: of Peter, diverse times. But in his 2. epist: conjoined after this sort, Our Saviour jesus Christ. And our Lord jesus Christ.  
Question. Now in the third place, what ground of holy Scripture, can you allege for the third title, Son of God?  
Answer. We have two sorts of Testimonies.  
The one, of such as do entitle him to be the Son of God, without any further addition; though in a singular manner: so as no other beside him, is the Son of God.  
The other sort, is of such as do call him, more fully and expressly, the only begotten Son of the Father: and his own Son, and his Son singularly beloved.  

Explication & proof.  There are two sorts of them indeed. And these latter, may well be accounted an interpretation of the former.  
Question. Let us call to mind some examples of either sort.  
Which are they of the first sort?  
Answer. In the first ch. of S. Luke, the Angel telleth the Virgin Marie, that the child which she should conceive in her womb, & bear should be great: and that he should be called the Son of the most high: verse 32. And again. vers: 35. That holy thing which shallbe bor●e of thee, shallbe called the Son of God, saith the holy Angel.  

Belief in God the Son, who is the only Son of the Father.  The reason why he must be so called, was no doubt, because he answereth to his name, and is so in most perfect truth. And thus Acts: 9.20. the Apostle Paul, immediately after his miraculous conversion from his sin, after his calling to the office of Apostleship, preached in the Synagogues of the jews, that Christ was the Son of God. And the Apostle john: 1. epi: 3.8. For this purpose appeared the Son of God, that he might lose the works of the Devil. And ch. 4 vers. 14.15. We have seen, & do testify, that the Father sent the Son, to be the Saviour of the world. Whosoever confesseth that jesus is the Son of God in him dwelleth God, and he in God. And chapped: 5. verse 5. Who is it that overcometh the world, but he that believeth that jesus is the Son of God? yea, in the s●me chapter by an often repetition, about eight or nine times.  
And namely verse 13. These things have I written to you, that believe in the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the Son of God. And in the Gospel, according to the same Evangelist, chapter 1.14. john the Baptist saw and bare record, that Christ whom ●ee b●pt zed, was the Son of God. And vers: ●9. Thou art the Son of God, saith nathanael. And chapter 3.17. God sent not his Son into the world, that he should condemn the world; but that the world through him might be saved.  
And again, verses 35.36. And chap: 5. from the 19 verse, to the 28. about ten several times. And chap: 8.16. and chap: 9.35.36.37. and chapped: 20 31. These things are written (saith the Evangelist) that ye might believe that jesus is that Christ, the Son of God: and that in believing, ye might have life, through his name. Yea, this is the end of all Preaching also, and of Baptizing. etc. Match: 28.19. And Ephes: 4.11.12.13. Till we all meet together, in the unity of Faith and knowledge of the Son of God. And no marvel, seeing Christ the Son of the living God, (as Peter professed, being so taught of the Father,) ●s the rock and foundation of the Church. Matth: 16. verses 16.17.18.  
In these, and in many other places, our Saviour is called the Son of God, without any further addition.  
Question. Let us now likewise call to mind, some of the latter sort: Which may they be?  
Answer In the first chapter of the Evangelist john, verse 14. The word (saith he) was made flesh, and dwelled among us, and we saw the glory thereof, as the glory of the only begotten Son of the Father, full of grace and truth.  
And verse 18. No man hath seen God at any time: the only begotten Son, who is in the bosom of the Father, he hath declared him.  

Explication & proof.  Here indeed is a further addition, which showeth more plainly, that our Saviour, is so the Son of God, as no other is: that is to say, his natural Son, and therefore very God, of the substance of the Father. So that this Filiation, as we may say, or coming to be a Son, is not by creation, nor by begetting, or adoption in time, but by an eternal, & beginningles generation.  
And there are other testimonies, of this sort: as john 3.16. and verse. 18. and 1 epist: chap: 4.9. and Hebr: 1.5.6.  
The same thing is lihewise confirmed by this, that our Saviour is called, Gods own Son, as Rom: 8.32. He spared not his own Son, saith the Apostle. And our Saviour himself, john: 5.17.18. affirmeth in like manner, that God is his own Father, or properly and singularly his Father, Patera idion.  
Finally, it is evident by this other addition, that he is the beloved Son of God as Matth: 3. verse 17. God the Father saith at the baptism of our Saviour, This is my beloved Son, in whom I am well pleased. And again ch. 17. at the transfiguration, This is my beloved Son, in whom I am well pleased: hear ye him.  
Question. The fourth title is yet behind. What ground have you therefore, that this, the only begotten Son of God, is our Lord?  

Bel●efe in God the Son, who is our Lord.  
” Answer.  King David, long before the appearing of the Son of God in the flesh, called him by the Spirit of prophesy, his Lord: Psal. 110. in the beginning of the Psal: The Lord (saith he) said to my Lord, sit thou on my right hand, etc.  

Explication & proof.  That king David spoke these words, of the Son of God: our Saviour himself declareth, Matth: 22.41. &c: as though he should have said, The Lord, jehovah, God the Father, said to my Lord jesus Christ the Son of God, etc. Whom David knew before to be appointed of God, to appear in the nature of man. Read also john 20.28. the profession of Thomas, Thou art my Lord, and my God. And Acts 10.36. Christ is Lord of all. And 1. Corint: 1.1.2.3. and chapped: 2.8. and Philip: 2.19. But the places are above repetition. For he is called the Lord, or our Lord, as often almost, as mention is made of him: specially in the Epistles of the holy Apostles.  
Thus much therefore, in the first place, concerning the grounds of this part of the profession of our belief in JESUS CHRIST, the only SON OF GOD, OUR LORD.  
Now in the second place, according to our order of inquiry, let us come to the meaning of these Titles.  
Question. And first, what is the meaning of the Title JESUS?  
Answer. JESUS, is a word of the Hebrew language, all one in signification, with our english word Saviour.  

Explication and proof.  This title therefore, as was touched before: describeth the office of the Son of God, both God and Man, in the person of a Mediator between God & man, from the most gracious effect and benefit thereof: which is, that he delivereth and saveth us. As Ephes: 5.23. Christ is the head of the Church, and the Saviour of his body. This is the very end, wherefore he came into the world, as we read, john 3, 17. God sent not his Son into the world, that he should condemn the world, but that the world might be saved through him. And 1. epi: 4.14. We have seen & do testify, that the Father sent the Son to be the Saviour of the world. Likewise Acts 16.31. Believe in the Lord jesus Christ (say Paul & S●las, to the keeper of the prison) and thou shalt be saved, and thine household. And 2. Pet: 1.1. And in other places of that epistle, the Greek word, signifying a Saviour, is joined with the Hebrew word jesus, for interpretations sake, as we say in our tongue, jesus our Saviour. See chapter, 1. verse 11. and chap: 2.20. and chapped: 3.18. The excellency of which benefit of salvation, hath been heretofore, more at large described unto us, in the beginning of this second part of our Treasury.  
Now therefore, only for a word of remembrance, and for reference sake, upon this so just an occasion.  
Question. What is that, from the which our Saviour doth deliver and save us?  
Answer. He saveth us from our sins: as well touching the offence thereof against God, as the guiltiness of our own consciences: and also concerning the most woeful and everlasting punishment, both of soul and body, due unto them  
Finally, our Saviour saveth and delivereth us, from the power and dominion, both of them, and also of the Devil.  
So in deed doth the Angel of the Lord, interpret this name or Title jesus, Matth. 1.21. 
Explication & proof.  Thou shalt (saith he to joseph) call his name JESUS: for he shall save his people from their sins.  
The signification of the word, is yet of a more large extent, as hath been declared heretofore: from whence, let us call to mind, that which is furthermore to be considered, for the moreful understanding of this point.  
Question. We hast now to the Title CHRIST. What is the meaning hereof?  
The word Christ, being a Greek word, of the same signification with the Hebrew word Messiah: Answer. it signifieth in our language, the anointed: & noteth unto us, the divine ordination & calling of our Saviour Christ: to the performance of the office of Mediatorship in the nature of Man, for the effecting of the salvation of us, & of his whole Church-  

Belief in God the Sun who is the Christ.  That this is so: it may be remembered, 
The meaning of it.  from that which was alleged a while since, out of john: chapped: 1.41. And we may see it likewise, Isai: 6.1. etc. and Luke 4.18. 
Explication & proof.  etc. Where our Saviour speaketh of his calling, to the office or function of his most holy prophesy.  
The like is testified, concerning his calling, to his most holy Priesthood, and kingly dignity: Hebr: chapped: 5. verses 4.5.6. No man taketh this honour unto himself, but he that is called of God, as was Aaron.  
So likewise Christ took not to himself this honour, to be made the high Priest, but he that said unto him, Thou art my son, this day begat I thee, he gave it him. As he also in other place speaketh, (as the same Apostle addeth) Thou art a Priest for ever, after the order of Melchisedech: that is, in a kingly order.  
So then, in our Saviour Christ, by this his three-folde office, and dignity, of Prophetship, Priesthood, and Royal principality: is the full accomplishment, of all that was figured under the law, by the material anointing of some of the holy Prophets, and more usually, of the high Priests, and Kings of judah. And therefore it is written, that though our Saviour was not anointed with outward oil, as they were: yet he was spiritually, and by a divine consecration, sanctified of God, to a more singular work, than would be performed of any one, or of all the most holy Prophets, Priests, and Kings, that ever were: & accordingly, is said to have been anointed with the oil of gladness, above all his fellows. Psalm: 45.7. and Hebr: 1.9. Of the which, more, when we shall come to speak of the comforts of faith, concerning this point.  
In the mean season, it shall be good, to our present purpose, to consider the reason, why our Saviour Christ was thus anointed, to this three-folde office.  
Question. What therefore, was the reason of it?  
Answer. He was ordained of God, to be a Prophet: to teach and instruct us in the perfect knowledge, of the good will of his heavenly Father toward us, whereof we are naturally, and of ourselves, altogether ignorant.  
He was ordained an high Priest, to make satisfaction for our sin, by his death, and by prayer to obtain pardon for us miserable sinners.  
He was ordained a spiritual King, and the Prince of our salvation: to maintain & uphold the same, against the power of the Devil, and whatsoever else would hinder it: seeing we poor frail and feeble creatures, have of ourselves, no power at all, to resist them.  

Explication & proof.  Thus then, that most high and holy office of our Saviour Christ, being an office of wisdom, holiness, and strength: it is most graciously fitted, and disposed of God, for the relief of all our necessities.  
The principal whereof (as you have truly answered) are ignorance, wickedness, and weakness, in ourselves. Yea, not only before we are called, to the knowledge and faith of the truth, which is in Christ: but even when we are come to the highest measure of that grace, which God bestoweth upon us; further than it pleaseth him, in, and through our Lord jesus Christ, to strengthen and uphold us. According to that which we read. 1. Pet: 1.2.5. and chapped: 2.24.25. And 2. Cor: 12.8.9. And john: 15.5. Where our Saviour Chr: himself affirmeth as much, saying: Without me, ye can do nothing. Where note that he speaketh of his most choice Disciples.  
Thus much for the interpretation of the Title of Christ.  
Question. Now what is the meaning of this, that the same our Saviour Christ, is called the Son of God: yea his only begotten, and most dear Son?  
Answer. This showeth plainly, the most high excellency of his Person, in that being the natural Son of God: he cannot but be very God, of the same substance and Godhead with the Father.  

Belief in God the Sunn● who is the only Son of God, our Lord  It showeth also, the excellency of his human nature, by reason of the personal union thereof, with his Divine nature: not only infinitely above any the most excellent men, but also even above all the holy Angels of heaven.  
Finally, it doth most clearly show us the reason, why the obedience & sufferings of our Saviour, are of most infinite merit before God for us, and the whole Church?  

Explication and proof.  It is very true: and even of itself most clear, to such as have in them any light of the Spirit of God, to discern of spiritual and heavenly things, spiritually. For what excellency may be compared to the excellency of the Son of God? Yea of him that is the natural Son of God: according to the excellent declaration in the first ch. of the Epistle to the Hebrews, even from the beginning to the end. And again ch. 2.5. etc. And ch. 3.6. & ch. 12.34 25. etc.  
But this hath been sufficiently confirmed, in the proofs of the Deity of the Son of God, collected and set down before.  
Question. Now in the last place, what is the meaning of this: that jesus Christ, the only Son of God, is called our Lord?  
Answer. This noteth the absolute sovereignty of his divine authority over all creatures, in somuch as all were created ●y him: but in special manner over his Church, by the right of that redemption, whereby he hath recovered, and purchased it to himself, to the eternal salvation thereof.  

Explication & proof.  I is true, according to that 2. Pet: 2.1. where the Apostle calleth him, the Lord that hath bought us. And that not with silver and gold, but with his most precious blood, as the same Apostle hath taught before. 1. epi: 1. verses, 18.19. Read also. Cor: 6.20. and ch. ●. 23. Acts: ●0. 28. Read also john: 3.35. and chapped: 17.2. Matth: 28 18. Rom. 14.9. And Mal: 3.1.  
Now therefore, from that which hath been said, for the interpretation of the particular titles, we may th● more easily perceive, what our meaning must be in the whole: when we profess, that we do believe in jesus Christ, the only Son of God our Lord?  
What is the sum of all laid together?  
Question. The meaning of all, is briefly thus much: that we are to believe in the second Person of the most holy and glorious Trinity, Answer. the only begotten & natural Son of God; that he being very true God and eternal life, coessential & coequal with the Father, touching his divine nature: hath taken our human nature, (and in this respect, inferior to the ●ather) was from all eternity, appointed of God, to be in one, and the same Person, very God, and very Man, the perfect Mediator, Redeemer, and Saviour, of the whole Church. Of the which, every faithful Christian is to believe himself to be a member, and that our Lord jesus Christ, the Son of God, is particularly, his Redeemer and Saviour, as well as any other.  
It is true. Every true Christian must so believe, as he may say in some measure of truth, 
Explication and proof.  with job, I believe that my Redeemer liveth. And with the Apostle Paul, I am persuaded, that neither death, nor life, &c: shallbe able to separate us from the love of God, which is in Christ jesus our Lord. Rom: 8.38.29.  
The reason why every Christian must in some measure believe this, is, for that every one must live by his own faith: according to that Hab: 2. Rom: 1.17.  
The particulars of this answer, have been already proved: and therefore it is not necessary, that we should set down the proofs again at this time.  
Only, let us here summarily call to mind, and consider thus much in this place: that beside the mystery of the second Person of the holy Trinity, distinct from the Persons, both of the Father, & also of the holy Ghost, ●nd yet remaining nevertheless one in nature and substance with them: we have this other great mystery, to know: & to believe, concerning the same, the Son of God, our blessed Lord and Saviour; that there is a Personal union of the human nature to the Divine: according to that holy acclamation of the Apostle Paul, Great is the mystery of godliness, God manifested in the flesh, etc.  

Belief in God the Son both God and man in one divine person of a mediator betwixt God and man.  Concerning the which mystery, we have seen also, 
The ground and warrant of it.  that it is religiously to be observed: that like as the distinction of the Persons in the holy Trinity, hindereth not the unity of the blessed Godhead, (though every one do entirely and constantly retain their incommunicable properties) so neither doth the distinction of the two natures in our Saviour Christ the Son of God, (in that he is both God and man) hinder the unity of the Person of the Mediator: albeit either nature remain entire in itself, and do hold their several properties, incommunicably agreeing to either nature, without all commixtion or confusion, or any other inconvenience. For the divine nature of our Saviour, abideth always infinite, incomprehensible, almighty, knowing all things, every where present, etc. But the human nature (how highly soever it be dignified and advanced by the Personal union with the divine) yet it is still both finite in substance, and also in every quality or virtue: yea even since it hath been glorified in heaven; in that it is not, neither can be every where present, neither almighty, etc. as the divine nature is.  
Nevertheless, we are yet again to keep in mind; that although either nature do abide for ever, thus distinct: yet the Person is, never but one and the same, neither dis-joined in nature, nor separate in the least distance of place, since the very first moment, that the Personal union was made in the womb of the Virgin. For wheresoever the humanity is, hath been, or shall be: there the divine nature is, hath been, and will be always present: though the human nature never could, nor can be present in all places at once, as the Godhead is, as our Saviour himself giveth to understand: Matth. 26.11. conferred with chap. 28.20. And revel. 2. verse 1.  
And furthermore, let us in no wise forget, that (without any contradiction to distinction of the natures; and only to note the most near and inseparable conjunction of them, in the union of one and the same Person) divers speeches are used in the holy Scriptures, which though as they may seem, somewhat confusedly; yet in truth they do very elegantly attribute the same things to either nature, by an unproper, or tropical communicating of the proprieties: 
Tropus, Veteribus idiomatoon coinonia, dictus.  as learned Divines have of ancient times heretofore, and even to this day taught and observed. Such as are, john 8.58. Where our Saviour himself saith thus, Before Abraham was, I am. And chap. 17.5. I had glory with the Father, before the world was. And Colos. 1.15. Where the Apostle affirmeth, that our Saviour was before all things, and that all things do consist by him. And such like. The which, though they were spoken concerning our Saviour, since the time that he had taken the human nature; yet they did properly belong to him, in respect of his eternal and divine nature.  
On the other side, where it is said, that our Saviour (though very true God, and equal with the Father) is notwithstanding, his Father's servant, and his inferior, (and therefore not to speak of himself, nor to do his own will, to have increased in wisdom, and stature, and to have been seen, and handled, etc.) these things do properly belong to his humanity. For his Godhead is invisible, neither can be handled, nor admitteth any increase, either in substance, or quality, or any way else.  
And yet, both these attributes, and also the former, do truly agree to one and the same Person of a Mediator: as it is yet more plain, from those actions and effects, which are jointly ascribed to either nature, though more proper to the one of them. As john 3.13. Where, our Saviour being here on the earth, speaketh nevertheless as if he had been then bodily in heaven: though he was at that time, only in respect of his Godhead, there. No man (saith he) ascendeth up to heaven, but he that hath descended from heaven, the Son of man which is in heaven. Like to this, is that of the Apostle Paul: Ephes. 4.10. He that descended is the same that ascended far above all heavens, that he might fill all things. For to speak properly, neither did the humanity descend from heaven, but only ascended up thither: neither did the Deity either descend or ascend. How then? The Godhead is said to descend, 
Belief in God the Son, even in jesus Christ, the only Son of God our Lord.  in that it manifested itself here on earth, 
The meaning of it.  in the Personal union, with the human nature: according to that, john, chap. 1. verse 14. The word was made flesh, and dwelled among us: and we saw the glory thereof, as the glory of the only begotten Son of the Father, full of grace and truth. And again, 1. john, chap. 1. verse 1. We have heard, we have seen, we have handled the word of life. Neither can the Godhead be said to ascend, otherwise, then by a special declaration of the presence of the Deity, in the same Personal union with the body being ascended, and in the ascension of it, and before it did ascend. And yet (as we see) the same action is jointly attributed, (as one would think) to either nature of the s●me Person. So is also one and the same effect: as Act. chap. 20. verse 28. God hath purchased his Church with his own blood. And 1. Cor. chap. 2. verse 8. The Lord of glory was crucified. Though we know, that (to speak properly) only the body of our Saviour was crucified, (that is, was fastened to the cross) and that thereupon, it shed the blood out of it. And yet the virtue and efficacy thereof (to wit, redemption) came by reason of the merit and worthiness of the Person that suffered, who was not only man, but also very true God.  
This observation (as saith Master Caluin notably well) shall be to no small use, 
Institut. lib. 2. cap. 14. Sect. 4.  for the cutting off of many doubts: if the Readers do wisely apply it. For it is strange (saith he) how much, such kind of speeches, do trouble the unskilful, yea some not utterly unlearned, which they see to be attributed to Christ, and yet be not very fitly agreeing either to his Godhead, or to the manhood: because they do not consider his Person, wherein he is manifested to be God and man: nor his office of Mediatorship, to the which they do agree. But it may easily be perceived, how all things agree very well, each with other, if so be they meet with a sober interpreter: such a one, as doth examine so great mysteries, in such religious manner, as they ought to do. As for those that have distempered and brainsick Spirits, there is nothing, which they do not make troublesome. They snatch at those things, which are attributed to his manhood; to take away his Godhead. And again, they snatch at the things attributed to his Godhead: to take away his manhood. And as touching those things which are spoken concerning either nature, so jointly, that they do agree to neither of them apart: they snatch at them, to take away both of them. Now, what is this else, but as much as to contend, that Christ is not man, because he is God: and that is not God, because he is man: and that he is neither man nor God, because he is both God and man? Wherefore we determine thus, that Christ, as he is both God and man, consisting of both natures (though only united and not confounded) is our Lord, and the true Son of God, even in respect of his humanity, though not for his humanity's sake. Thus far Master Caluin.  
And thus (beloved in the Lord) we see (as was said) that we have in this part of our belief, a very great mystery to consider of, concerning the union of the divine nature of the Son of God, and of the nature of man, in one person: beside the former mystery of the second Person of the holy Trinity, in a singular respect of the unity of the Godhead thereof, with the Father and the holy Ghost, from all beginninglesse eternity. The which, though it be a very high secret, and exceeding the understanding of the most wise, in the perfection of it: yet no christian is of so small understanding, but it is his duty, never to cease prayer to God, nor attention to the holy doctrine thereof; until he have attained to some measure of the sound knowledge and faith of it: so far forth as he may be able, to give a reason of his hope, in this behalf. According to that of the Apostle Peter, 1. Epist. chap. 3. verses 15, 16. Be ye ready always to give an answer to every one that asketh you a reason of the hot that is in you. Yea, and we are so much the more earnestly to strive, not only to the attaining of this knowledge and faith, but also for the perpetual maintenance of it: because the Devil and his instruments, both have, and do still labour in nothing more, then to subvert this ground and foundation of our faith, and the only true means of our redemption and salvation.  
To this evil end and purpose, the Arian denieth the eternal Godhead of our Saviour: the Marcionite his manhood: the eutychian the distinction of the natures: the Nestorian the unity of the Person, etc.  
But let us (beloved) firmly, and constantly believe, against all contradiction; that our Lord jesus Christ the Son of God, is both God and man, in one only Person of a mediator betwixt God and man. For so it is necessary for our salvation, as may be evidently perceived, by that which hath been said already.  
Question. But what is the reason, why he that is our mediator to God, must be both God and man, in one Person?  
Answer. The reason, (as I have been taught) is, for that, if he had not been man, he could not by his sufferings, have satisfied the justice of God, who in his justice, was to punish that nature, which had offended him.  
And if he had not been God, he could not for one moment, have endured that intolerable burden of the wrath of God, which he must of necessity endure, that was to make satisfaction for our sins. Neither could he in so short a time as he suffered, have made a full and perfect satisfaction for us. Neither could he have vanquished our so mighty adversaries, as Sin, Death, Hell, and the Devil are.  
Finally, he could not have purchased and achieved the crown of everlasting happiness and glory for us, most unworthy and miserable sinners: if he had not been in our nature Immanuel, that is, God with us, & for us: even very true God, and eternal life itself.  

Explication and proof  It must needs have been so indeed. For insomuch as there is no Saviour, that can save with an eternal salvation, but the Lord God, the eternal jehova: as God himself often affirmeth, and namely Isai. 43.11. Neither is there any other name in heaven, or in earth, whereby we can be saved, but by our Saviuor Christ: Act. 4.12. It must therefore follow, that our Saviour and Mediator betwixt God and us, must needs be God. And that, even because (as was touched before) the most high and infinite merit of the sufferings of our Saviour, and consequently, all the most worthy and mighty effects thereof do depend upon it: as may easily be perceived, by calling to mind that which is written, Act. 20.28. Likewise Colos. 1.12, 13, 14, etc. and chap. 2.8, 9, 10. and Heb. 7. the whole chapter, and revel. 5.2, 3, 4, 5, etc. 9, 10, etc. None was found worthy to take the book, and to open the seals thereof, but only our Saviour, who alone was killed, and who alone hath redeemed us to God by his blood, etc.  
And for the same cause, it was, that the Son of God, did not take the nature of the Angels: but the nature of man, as it is expressly observed, Heb. chap. 2. verses 14, 15, 16, 17, 18. Read also Matth. chap. 1. verse 23. The Angel sent from God to joseph, saith, They shall call his name (that is, the name of the man child to be borne of the Virgin Marie) Immanuel; the which (as the Evangelist observeth) is by interpretation, GOD WITH US. Thus therefore it behoved, that only the Almighty God, in the frail nature of man, should be a meet & sufficient Mediator and Saviour for us.  
And thus, I trust, that by the grace of God, we have had a sufficient declaration of the meaning of these words of our belief, In jesus Christ, the only Son of God, our Lord.  
NOW that we may go forward, let us come to the promise, whereunto our faith is to look, for the support and stay of it in this so necessary a point. 
The Promise.   
Que. What promise therefore have we, in the holy Scriptures, that the Son of God, both God and man, being anointed of God to be the Christ, and a Saviour, and the Lord over his Church: shall be our Lord and Saviour, a Prophet, high Priest, and King unto us: to save us, and so many as shall truly believe in him?  
Answer. We have the promise hereof, even from the beginning of the world, immediately after the fall of mankind: a● hath, by another occasion, been answered before, out of the third chapter of Genesis. Where God himself saith, The seed of the woman shall break the Serpent's head. 
Explication and proof.   
This seed here spoken of, in way of prophetical promise, is no doubt, Christ the Son of God, whom now we speak of: according to that of the Apostle Paul, Gal. ch. 4. verse 4. When the fullness of the time was come, God sent forth his Son, made of a woman, and made under the law, that he might redeem them which were under the law, that we might receive the adoption of Sons. So that here we have both the most ancient, and (as we may) say the primitive promise of the Gospel: and therewithal also, the performance of it, in the due and proper season, appointed thereunto by God himself, who only is the undoubted and most faithful Author of it.  
Moreover, the angels interpretation of the name jesus, given to the Son of God, by the commandment of God himself, as we have seen before: containeth a promise of salvation, to the whole Church by him. Matth. 1.21. Thou shalt call his name jesus, for he shall save his people from their sins. Read also Isai. 49.6. It is a small thing (saith the Lord) that thou shouldest be my servant, to raise up the tribes of jaakob, and to restore the desolations of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the world. That is, over the whole earth, both to jew and Gentile. There are many such testimonies.  
And yet further, all the anointed and consecrated high Priests, Prophets, and Kings of judah and Israel, before the coming of our Saviour Christ: they were so many visible or typical promises, (as one may say) of spiritual redemption and salvation by him.  
But let us inquire more particularly, for the gracious promises of God, in this behalf.  
Question. And first of all: What promise have we, that the Son of God, our Lord jesus Christ, should be a Prophet to the Church, to teach it the will of God, most perfectly, as it were from the bosom of the Father?  
Answer. We have the promise hereof, expressly recorded in the 18. verse of the 18. chapter of the fift book of the Prophet Moses called Deuteronomie.  
Rehearse the words.  
I will raise thee up a Prophet (saith the Lord to Moses) from among thy brethren, like unto thee: and I will put my words in his mouth, and he shall speak unto them all that I shall command him.  

Explication and proof.  That this promise is made concerning our Saviour Christ. Read Acts. 3.22, 23, 24, 25, 26. Read also Isaiah chap. 61. verse 1, etc. and Luke 4. 1●, etc.  
This was, upon these grounds and testimonies of the holy Prophets, so vulgarly expected in Israel: that even the profane woman of Samaria, professeth herself to be assured, that the Messias should come, and show himself a most perfect Prophet, and Teacher. I know well (saith she) that the Messias shall come, who is called Christ. When he is come, he will tell us all things. And hereunto accordeth our Saviour himself. For he saith by and by unto her, I am he that speaketh to thee. john, cha. 4. verse 19 and 25, 26.  
Thus than it is plain, that our Saviour Christ was promised to come to be a Prophet: and thereupon, was of singular expectation in the Church of God.  

* Question  What promise have you likewise, that he should be an high Priest, and a King unto his Church?  

“ answer.  In the 110. Psalm, there is contained a prophetical promise of both: and that also, with the confirmation of a divine oath, jointly together, in these words.  
I have sworn (saith the Lord) and will not repent. Thou art a Priest for ever, after the order of Melchizedek.  
This one proof is so evident, that it may stand in stead of many. For the order of Melchizedeks priesthood, doth plainly express, Kingly order: seeing he was both a King, 
Explication & proof.  and a Priest, Gen. 14.18. and Heb. 7.1, 2, 3. and verses 1●, 16, 17, 18, 19, 20, 21. Read also Zech. chap. 6. verses 12, 13. He shall rule upon his throne, and he shall be a Priest upon his throne.  
The like prophetical promise upon oath, is recorded concerning his Kingly dignity, and power, Psalm. 89.3.4. and verses 27, 33, 36, 37. Read also jer. 23.5, 6. and chap. 30.9. and chap. 33.15.16.17. And Ezek. chap. 21. verses 25, 26, 27. and chap. 34.23, 24, etc. And Luke, 1.32, 33. Acts. 5.31.  
Of like nature to this, is the dignity and sovereignty of Lordship, which belongeth to our Saviour Christ. Question. Have we any promise, that he should be Lord over the Church, for the benefit thereof?  
Answer. The Lord whom ye seek, (saith the holy Prophet Malachi, chap. 3. verse 1.) shall come speedily to his Temple, etc. He shall sit down to try and fine the silver: he shall even fine the Sons of Levy, and purify them as gold and silver, that they may bring offerings to the Lord in righteousness.  
Then shall the offerings of juda and jerusalem, be acceptable to the Lord, etc.  

Explication & proof.  That this prophesy, containing a promise of the Lords coming to his Temple, is concerning our Saviour Christ: the words of the text do make it plain, in that they make mention of john Baptist, that was to be his Messenger, to prepare the way before him. And accordingly the promised fruit and benefit thereof, doth concern the Church of Christ generally, under the names of juda and jerusalem.  
And like to this, is that of Micah. chap. 5. verse 2. Out of Bethlehem shall he come forth unto thee, that shall be ruler in Israel, whose doings forth, (that is, the effects and declaration of his Godhead) have been from the beginning, and of ancient time. To wit, even as clearly manifested, as the Sun maketh itself manifest, by the daily rise thereof.  
The word of God, is stored most plentifully, with all sorts of most sweet and gracious promises, touching forgiveness of sins, resurrection of the body, and everlasting life and salvation, through our Lord jesus Christ: as we shall, (by the grace of God) see more fully, when we come to those Articles of our faith. Generally, all the promises of God, are yea and Amen, in our Lord jesus Christ the Son of God. 2. Cor. 1.19, 20. And they are worthily called by the Apostle Peter, most great and precious promises. 2. Epist. 1.4.  
Hitherto of the promises. The Comforts contained, and as it were lapped up in the promises, are now to be inquired after, and to be as it were unfolded of us.  
Question. First therefore: What is the comfort of this, that our Saviour in whom we believe, is the Son of God?  
Answer. The comfort is this, that hereby we are assured, that we have a most perfect and all-sufficient Saviour: in so much as this title, Son of God, assureth us, that he is not only man, but also very true, and most gracious, and almighty God.  

Explication and proof.  It is very true. For from this ground, it is most comfortably affirmed, that Whosever believeth in him, shall not perish, but have everlasting life: john, 3.16, etc. And ch●. 8.36. If the Son make ye free, ye shall be free indeed. Read also Rom. 8.3.4, and verses 38, 39 And Gal. ch 2.26. and cha. 4.4, 5, 6, 7. And john, 1. Ep. 4.9, 10. We live through him. He is the reconciliation for our sins. And verse 13. Whosoever confesseth that jesus is the Son of God, in him dwelleth God, and he in God. And chap. 5. verse 5. 
The meaning of it.  Who else is he that overcommeth the world (saith the Apostle) but be who believeth that jesus is the Son of God? As though he should say, Certainly none but such, can have so great a victory. And verse 20. He is very God and eternal life. Wherefore as it is in the 2. Psalm: Blessed are all that trust in him.  
The comfort of this, that the Son of God is thus our Saviour, is infinitely above that comfort, which the judges of Israel, could possibly bring to the people: though they did not in vain, bear the name of saviours among them. For they delivered them only, from the oppressions of their external enemies and Tyrants. And therein, they were but only certain obscure types and figures, of this our Saviour: who delivereth and saveth us, out of the hands of all our enemies, both the Devil, and all sorts of his destroying instruments.  
The excellency of the Comfort therefore, is according to the excellency of the Person, above every other Saviour: whether Gideon, Iphtah, or Samson, David, or Solomon, or any other. And that by very good reason. For great and excellent Persons, give no small gifts; they are not sent to work small exploits. When they take upon them to be mediators, they procure no small favour. They will not be denied their requests, that they make for their favourites, etc. But herein, the favour is most admirable, that our Saviour, working from God, and by his divine grace and power, the greatest salvation of all other: is so desirous, that we should be partakers of it; that whereas we, through our rudeness and ignorance, do not esteem of it, as we ought: he is, as it were, a most earnest Suitor, that we would accept of it: 2. Cor. 5.19, 20.  
The exceeding greatness of this salvation, may be the better discerned, if we shall seriously bend our minds, on the one side, to consider the greatness of the evils, specially of sin, and that horrible damnation and torment, which is for ever due unto it, from which we are delivered: and on the other side, if we will truly ponder, and weigh in our minds, the greatness of the contrary happiness, and eternal glory, which our Saviour hath advanced all true believers unto. Verily the more those things shall be duly thought of: the more wonderful will t●ey appear to be. So justly may we, in the comfort hereof, rejoice in our Saviour, with the Virgin Marie: and with joy unspeakable and glorious, as the christian jews did, to whom the Apostle Peter wrote, 1. Epist. cha. 1. verse 6, 7, 8, 9, 10.  
In deed, it is true, that to infidel's and unbelievers, these things are no more comfortable, then there is taste in the white of an egg without salt, as job speaketh. For it is faith only, which maketh them relish: and therefore to the believers only, they are thus sweet and comfortable, as hath been described. Whereof we may see a contrary example, in either sort; that is, both of believers, and unbelievers, Act. 28. verses 23, 24. and so forth to the end of the chapter.  
But let us now proceed.  
What is the comfort of this, that the Son of God, our most blessed and comfortable Saviour, Question. is the Christ or anointed of God, as we have seen before?  
Answer. This also must needs be exceedingly comfortable, to every believing Christian; in that, according as he is a person of incomparable dignity; so he is called of God to a most holy office, above all other, (both Prophets, and also high Priests, and Kings) even to such an office, as bringeth the greatest joy that may be, to the Church of God: as hath already been in a good part declared.  

Explication and proof.  It is so indeed. For in this respect (as was alleged before) he is said to be anointed with the oil of gladness, above all others. Heb. 1.9. For the which cause also, he is most worthily celebrated, to be both the light of the Gentiles, and also the glory of Israel: and so the only rejoicing of all the people of God. Luke. chap. 2. verses 29, 30, 31, 32. and 1. Cor. 31. 
The Comforts.   
And it standeth with very good reason: in so much as hereby we know him, to be one lawfully called to thi● high honour: and not to have intruded himself, as was likewise observed before. Heb. 5.4. These things with the rest, mentioned in the interpretation, are here necessarily to be called to mind again. Generally, the comfort hereof, may evidently appear in this, that by the grace and virtue of this most holy anointing of our Saviour Christ: all true believers are called to the dignity of christianity: according to that which is recorded, Acts. 11.16. Where we see the original of this honourable name. And in the 1. Ep of john, ch. 2. verses 20. and 17. Where we have the comfortable signification of it in part, as noting that spiritual knowledge, wisdom, and discretion which christians receive from Christ. But let us search out the comfort of the ●●●●nting of our Saviour, more particularly.  
Question. And first: What is the comfort of his anointing to the Prophetship: that is, to be the Prince of all Prophets, and the chief Doctor & Teacher of the Ch●●●●?  
Answer It is very comfortable, in that we are hereby put out of all doubt, whom we are to hear, and in whose doctrine, we may safely rest and stay ourselves.  

Explication & proof.  It is a very great comfort indeed, as we may perceive by the consideration of the contrary. For it breedeth a very uncomfortable distraction, and confusion, ●n the mind of a man desirous to know the truth: when through the diversity of Sects, and Teachers, he knoweth not whom to believe nor to whom he should join himself.  
To this end therefore, it may justly be to the singular comfort of every christian, to consider, even to the certifying and quieting of his mind in this behalf: that our Saviour Christ●s undoubtedly appointed of God, to be the only, chief, and universal Doctor and Teacher, of his whole Catholic and universals Church. For so ●ur Saviour himself saith, Matth. 23.8.10. One is your Doctor Christ. And to the end, we might the rather be comfortably established in thi● point: our Saviour doth most earnestly and usually affirm his doctrine, in a manner of asseveration proper to himself, saying, Verily, verily, I say unto you, etc. Whereupon also, he hath this title given unto him, that he is Amen, faithful and true yea the very truth itself: as we have seen before.  
To this purpose also, it is testified, that he hath taught us the will of God, from the bosom of the Father john. 1.18. And that ●n him, are hidden all the treasures of wisdom, and knowledge Colos. 2.3. Read also verse 4, etc. This I say (saith the Apostle) lest any man should beguile you with enticing words, etc. As ye have therefore received Christ jesus the Lord, so walk ye in him, rooted and built in him, established in the faith, as ye have been taught, abounding therein with thanksgiving, etc.  
This comfort, may well be furthermore observed, from the speech of the same Apostle, borrowed from the Prophet Moses, Rom. 10.6 etc. Say not in thine heart, who shall ascend into heaven. etc. or who shall descend into the deep, etc. The word is near thee, even in thy mouth, and in thine heart, etc. And herewithal, did Peter comfort himself, and hi● fellow Disciples. john 6.60. For to whom shall we go (saith he to our Saviour Christ) Thou hast the words of eternal life.  
Let us therefore conclude this point, with the words of our Saviour, the very true wisdom of God, Pro. 8.33.34 Blessed is the man that heareth me, watching daily at my gates and giving attendance at the posts of my doors. For he that findeth me, findeth life, and he shall obtain favour of the Lord.  
Thus then, it is very comfortable to our faith, that our Saviour Christ is anointed of God, to be our Prophet. We shall see it yet more fully, when we come to his doctrine.  
It followeth now, that you are to show, what the comfort of the same our faith is, Question. in that he is anointed of God, to be our high Priest, yea a royal and kingly high Priest: What, I say, or how great may the comfort of this be?  
Answer. The comfort thereof, is so much the greater, by how much his most holy and high Priesthood, is infinitely more beneficial, and profitable to the Church, than ever was the Priesthood of Aaron: in so much as he is a most merciful high Priest, and able to save them that come unto God by him, seeing he liveth for ever, to make most effectual intercession for them.  
That it may be so much the more comfortable, we may evidently perceive, by that testimony and comparison, which the Apostle maketh in this behalf. Heb. cha. 2. 
Explication & proof.  verse 17. And cha. 7. the whole chapter, etc.  
But is there no other comfort?  
Question In so much as our ●auiour Christ is not only a high Priest, but also of a royal and Princely order; Answer. this doth further more warrant unto us not only his high estimation with God, but also that he shall prevail against all the adversaries of our salvation.  
It warranteth us also, that he hath power and authority, to make laws for the government of his kingdom, as also to appoint offices and officers for the administration of his government, under his authority and name and finally to execute by his Ministers, all the censures and judgements, belonging to the government of hi● Church here in this world both for spiritual rebuke, and also for comfort.  

Explication and proof.  That these things are so, we may evidently perceive from the latter part of the 110. Psal. Read also Heb. 3.6. Matth. 28.18. Luke. 1.32, 33. Act. 1. verses 2, 3. 1. Tim. 5.21. and cha. 6 13.14.  
Question. Is there yet any other comfort, that you can rehearse?  
Answer. He hath by the virtue and efficacy thereof, made us, and all true Christians, Priests, and Kings, yea a royal Priesthood unto God: Whereunto also, he hath appointed and sealed us, by the earnest of his holy Spirit, which he hath given unto us.  

Explication & proof.  This is expressly affirmed, Revel. chap. 1. verses ●, 6. And again chap. 4.10. and 1. Pet. 2.9. and 2. Cor. 1.20, 21, 22. And whence should this double dignity be derived unto us, but from this his own anointing, whereof he maketh us partakers: To wit, in such sort, as it may be meet for us, to have communion with him herein, as we shall consider further hereafter.  
But now for a further help to the clearing of this matter. What meaneth this, Question. that our Saviour Christ hath made us Priests and Kings unto God?  
Whereas we are in ourselves profane God hath sanctified us to himself, in our Saviour Christ & taken us all as it were into holy orders with him: Answer. and herefore doth not any longer, account any of us for profane and unholy but admitteth us as holy Persons, to perform the holy duties of his diu ne worship and service before him.  
Like wise, though we are in ourselves very v●ssalls to sin and Satan, who is the Prince, and after asort the God of the children of this sinful wo●●d: by our Lord jesus Christ, we are ●et free, and made more than conquerors over them: so that by his power and virtue, we are enabled to command them, and as it were, even to tread and trample them vn●er our feet.  

Explication & proof.  These verily, are most great and comfortable advancements; and could in no wise agree to such base and sinful wretches, as we are: were it not by mere and high favour, through the mediation & intercession of the Son of God, our most worthy and royal hig● Priest.  
Now therefore, seeing our Saviour Christ hath purchased them for us, and God hath for the same our saviours sake, freely bestowed them upon us: let us not profanely cast away, so great an honour and dignity from ourselves. Neither let us any longer, suffer the Popish hierarchy, falsely to appropriate it to them, taking and making themselves an odious kind of Priesthood, of their own devising: whereby they have unjustly made the honourable name of Priest, unpleasant to christian ears: in so much as they have notoriously abused it, to a most sacrilegious usurpation, highly derogatory to the only propitiatory sacrifice of our Lord jesus Christ; in that they challenge to themselves, a power to offer Christ every day to God, in an unbloody propitiatory, and meritorious sacrifice, for the quick and the dead.  
But we, rejecting their wicked abuse, and overstriding the stumbling block, 
The Duties.  which they have laid in our way. Let us (according to the holy ordinance, and meaning of the Lord) rejoice, and bless his holy name, for this our christian prerogative: in that the vail being rend, and the Priesthood of the law abolished, we are now all of us made a holy and kingly priesthood to God. Yet so, as two cautions are herein, necessarily to be observed. First, that we do not in th●s respect, fancy any confusion in the Church of Christ: as if there were no difference now, betwixt Minister and people, in regard of public ministery. And secondly, that we must always remember, that this is a spiritual, and no earthly advancement, wherein we should pride ourselves, with contempt of Princes and Magistrates, in the civil estate: but that the truth and perfection of this our glory and advancement in Christ, is to humble ourselves most low, in giving glory to God, and in seeking the benefit of his Church, lifting up our minds only against sin, and the Devil, over whom our Saviour Christ hath given us power to reign. But of this, more in the Duties.  
Question. Now, in the last place of the Comforts: What is the comfort of this, that jesus Christ the Son of God, is called, and is in very deed our Lord?  
Answer Seeing he hath the only sovereign right and Lordship over us; we have this comfort to our consciences, that we are spiritually free from the bondage of all other, whether profane Tyrants, or superstitious, and proud popish Prelates: in that they have no lawful power and authority granted them of God, to command and bind our consciences, to any thing contrary to his laws, and to the doctrine of the Gospel of our Saviour Christ.  
This in deed may also be justly a great comfort, considering we have but one Master and Lord, over our souls and consciences:, whom we are to serve and to whom we stand bound, to seek to approve ourselves. So that if we shall please him, in the way of our salvation, and in the spiritual affairs of his kingdom: we may (touching those matters) be out of care, to please any other Master or Lord, whosoever shall show himself to be of a contrary or disagreeable mind.  
The comfort of this, is the same in effect, with the comfort of Christ's kingly authority: but it is, under this word Lord, more familiarly and distinctly expressed, in the words of our Creed.  
And finally, let us mark, and we shall perceive, that all the comforts, have their original ground, from every of the titles, as well as from any of them: and from all of them jointly, though we have for the more plainness of instruction, thus distinguished them. Happy therefore, yea thrice happy, are all true christians, who have such a Saviour, as is both the Son of God, and also jesus, and Christ, and Lord: that no consolation, might at any time, or in any estate, and condition of life, be wanting unto them.  
Hitherto of the comforts.  
NOw let us come to the Duties, belonging to these notable Comforts, of our christian faith.  
Question. And first, to speak more generally: Which may they be?  
Answer. In our judgement, we are to esteem him, to be most high and excellent, above all other: not only earthly men, but also heavenly Angels.  
In our affection, we are accordingly to love and reverence him, above all creatures: and most earnestly, to seek after the true knowledge of him.  
In outward profession, and practise of divine worship; it is our duty, even from our very souls and spirits, to honour and serve him with the same honour and service, which belongeth to the divine Majesty of God: in faith, and fear, with prayer, etc.  
Finally, we are to be so far off from being ashamed of him or of his Gospel: that we must esteem it to be the greatest honour unto us, 
Explication & proof.  that may be, to profess his name.  
Thus it ought to be indeed.  
For first, touching most high estimation in judgement, the Apostle teacheth it plentifully, in the whole first chapter of the Epist. to the Heb. that it ought to be so: in so much as he is the Son of God.  
And further also, in so much as he is incomparably, a far more excellent Saviour, than any of the judges of Israel ever were, as was observed before. Yea, more excellent than was joshua, that mighty Captain, otherwise called jesus, Act. 7.45. and Heb. 4.8. who before the time of the judges, brought the people of Israel, into the land of Canaan, by a mighty conquest.  
Likewise, in so much as he is a more excellent high Priest, then Aaron, or any of his race and succession. Heb. 7. And a more excellent Prophet, than Moses. Heb. 3. verses 3. etc. or then Eliah. john. 1.21.25.30. or then jonas, or any other: For as our Saviour saith, Matth. 12.41. A greater than jonas is here. Finally, seeing he is more a excellent King, than Solomon, as in the same 12. chap. of Matth. verse 42. A greater than Solomon is here. Yea, seeing he is the King of all Kings, and Lord of all Lords: therefore ought we more highly to esteem our Saviour, by infinite degrees, above any, or all of them. Yea above the holy Angels also, (as was well answered) according to the 1. chap. of the Epist. to the Hebrews.  
Secondly, in so much as affection ought to follow a right judgement: therefore, seeing our Saviour is most high and excellent above all, it is our duty, accordingly to love and reverence him, above all: as the Song of Songs doth notably teach us chap. 1. verses 1, 2. and chap. 3.1, 2, etc. and chap. 3.8, 9, etc. Read also 2. Cor. 5.14. The love of Christ constraineth us. And 1. Epist. 16.22. If any man love not the Lord jesus Christ, let him be had in execration, etc. Read also Philip. 3.7, 8, etc. All things are to be accounted loss, and dongue, in comparison of the excellent knowledge of Christ jesus our Lord, after the example of the holy and zealous Apostle. He that loveth father or mother, or son, or daughter, more than me, he is not worthy of me: saith our Saviour, Matth. 10.37. And Luke. 14.26. He that hateth them not, in comparison of his love to our Saviour Christ, (if need so require) he cannot be his Disciple.  
Thirdly, that in all outward obedience, we stand bound to yield our Saviour Christ, (yea and that from our inward souls and spirits) all divine worship, and service, due to the Majesty of God: it is evident, from sundry testimonies of the holy Scriptures. And namely, Psal. 2.12. Kiss the Son of God, lest he be angry. And john 5.22, 23. The Father hath committed all judgement to the Son, because that add men should honour the Son, as they honour the Father. He that honoureth not the Son, honoureth not the Father, which hath sent him. And Philip. 2.9, 10, 11. conferred with Isai. 45.23. God hath highly exalted him, and given him a name above every name: that at the name of jesus, every knee should bow, etc. And that every tongue should confess, that jesus Christ is the Lord, unto the glory of God the Father. But of this external worship, we shall see the practice, in the duty of Prayer.  
We must also believe in our Saviour Christ, Psal. 2.12. Blessed are all they that trust in him. Read also john 3.36. He that believeth in the Son, hath everlasting life. And chap. 9.35. our Saviour himself instructeth and prompteth the man, whom he had healed of his native blindness, to believe in him. And so he teacheth his Disciples, chap. 14.1. as we have considered more at large heretofore. Read also Matth. 9.22. and chap. 15.28. and Luke 7.9. he commended those that believed in him. And Rom. 15.12. In him shall the Gentiles trust. And 1. john 3.23. It is the commandment of God, that we do believe in the name of his Son jesus Christ.  
It is our duty likewise, not only to pray to the Father, in the name of our Saviour, in that he is our Mediator: but even to pray to him, as being one God with the Father, and the holy Ghost: as our baptizing into his name, together with theirs, may plainly teach us. read Act. 22.16. Yea, hereof we have many approved examples, even such as be allowed by our Saviour himself, concerning those that were guided by the spirit of God, to make their prayers unto him. Namely, Mat. 8.2. A leper worshipped him saying, Master if thou wilt, thou canst make me clean. And chap. 9.18. A certain Ruler worshipped him saying, My daughter is now deceased, but come and lay thine hand upon her, and she shall live. And chap. 15.22. A woman of Canaan cried unto him, Have mercy on me, O Lord thou Son of David my daughter is miserably vexed with a Devil, etc. And chap. 1 verses 14, 15. A man kneeling down to him, said, Master have pity on my son, for he is lunatic, etc. And Mark. chap. 9.24. The same man professeth himself to believe, 
Explication and proof.  and prayeth our Saviour to help his unbelief. Lord (saith he) I believe, help my unbelief. And Luke. 17.5. The Apostles make the like prayer, Lord increase our faith. Or as the words, in the original, & circumstance of the place, both here, and Matt. 17.20.) incline to this sense: Lord give us the gift of faith. The words themselves are Prosthes hemin pestin, add faith unto us. And the Lord said, If ye had saith as much as is a grain of mustard seed, etc. In the 7. chap. of the Act. verse 9 Stephen being at the point of death, prayeth thus, Lord jesus receive my spirit. And 2. Cor. 12.8, 9 Paul saith, that he prayed often to the Lord jesus for himself. And so he did for many other. Rom. 1.7. and in the beginning of his other Epistles: Grace be with you, and peace, from God our Father, and from the Lord jesus Christ. And again in the conclusion, chapt. 16. verses 20 and 24. Read also 2. Cor. 13. verse 13. The grace of our Lord jesus, etc. be with you all, Amen. Moreover 1. Thes. 3.11. Now God our Father, and our Lord jesus Christ, guide our journey unto you. And 2. Epist. chap. 2.16.17. Now the same jesus Christ our Lord, and our God even the Father, who hath loved us, and given us everlasting consolation, and good hope through grace: Comfort your hearts, and establish you, in every word and good work.  
Yea, generally, all christians are described by this note, or mar●●, that they are such as do call upon the name of our Lord jesus Christ: as Act. 9 verse 14. and again verse 21. And 1. Cor. 1. verse 2.  
Thus then, Invocation and Prayer, is a duty to be performed to jesus Christ the Son of God our Lord.  
The same is to be affirmed, concerning thanksgiving. Read Psalm 47. And ●8. 18, 19 compared with Ephes. 4.7, 8. And when we praise God the Father in him, and through him: it is as much as to praise and thank him with the Father. Rom. 7.25. and 1. Cor. 15.57. Ephes. 5.20. and 1. Thes. 5.18.  
It is our duty likewise, to reverence and fear our Lord jesus Christ: as 1. Cor. 10. verse 9 Let us not tempt Christ, as some of them also tempted him, and were destroyed of Serpents. Read also Exod. chap. 23. verses 20, 21. Consider also, that he is appointed the judge of the world: and that he hath the keys of hell, and of death, etc. Act. 17.30, 31. revel. 1.18. and chap. 6.15, 16, 17. and in sundry other places. Read also Psal. 2.9, etc.  
We stand bound, by the express commandment of the Father, to obey our Saviour in all things, Matth. chap. 17. verse 5. And Luke chap. 6. verse 46. Why call ye me Master (saith our Saviour himself) and do not the things that I speak.  
And thus we may perceive, (according to that which was before touched, and promised to be in this place further declared) that, in so much as all duties of divine worship, proper to the Godhead, are due to our Lord jesus Christ, the Son of God, as well as to the Father, and to the holy Ghost: this containeth one very evident, and invincible proof among the rest, that he is very true God, coequal, and coeternal with them.  
Whereupon also, justly may it be concluded, (according to the last part of the answer) without any further proof: that every christian, ought to be, so far from being ashamed of Christ, and his Gospel: that we ought to esteem it, the greatest honour that may be, to profess his most holy & glorious name: yea, though it should be with the greatest reproach, that might fall upon us here in this wicked world, for the same: according to the encouragement of our Saviour himself. Matth. 5.11.12. Luke. 6.22.23. And of the Apostle Peter. 1. Ep. 4.13.14.16. Read also Rom. 1.16. and 2. Tim. 1.7.8. and verses 1● 16.  
These are the duties of faith, in a more general consideration of the titles, jointly together. Now, that we may, for our further instruction, consider the duties belonging more particularly, to the same.  
First, What are the duties of faith in this respect, that our Lord jesus Christ, is the Son of God? Question.  
Answer. In so much as the Son of God, hath abased himself, to the lowest degree of a servant for us: we must needs acknowledge, that it is our bounden duty, to humble ourselves, in the lowest degree of humiliation that we can, unto him: and in the greatest measure of love, that we may attain unto, to perform all good duty unto him. Yea, and one of us to another also, for his sake: according as he himself doth in this respect, require it of us.  

Explication & proof.  He doth so indeed, Matth. 11.29. Take my yoke on you, and learn of me, that I am meek, and lowly in heart: and ye shall find rest to your souls, etc. Read also cha. 18.1, 2, 3, etc. And cha. 20. verses 25, 26, 27, 28. And again Luke. 22. verses 24, 25, etc. And john, cha. 13. verses 12, 13, 14, 15, 16, 17.  
We have also the instruction of the Apostle, to the same end: Rom. chap. 15. verses 12, 13. We which are strong, etc. For Christ also would not please himself, etc. And verses 5, 6, 7. And Philip. chap. 2. verses 5, 6, 7, 8. Let the same mind be in you that was even in Christ jesus, who being in the form of God, thought it no robbery to be equal with God: But he made himself of no reputation, etc. Likewise Heb. 5. verses 8, 9 And though he were the Son, yet learned he obedience by the things which he suffered. And being consecrated, was made the author of eternal salvation to all that obey him. Mark, that it is our duty, to obey him: who being the Son of God, was more obedient to God, in our nature, and for us, than any other Son of man, could possibly be.  
Now likewise, What duty belongeth to the comfort of faith in this, that though he so humbled himself for us, yet is our Lord: yea, that even by humbling of himself for us, he hath obtained a most just sovereignty over us, above any other: as it followeth in the 2. cha. of the Epist. to the Philip. mentioned before.  
Question. What duty, I say, belongeth to the comfort of this?  
Answer. We stand bound to obey him absolutely, and for himself but no other Lord, otherwise then in him, and for him.  
We do likewise stand bound, from the comfortable consideration hereof, to employ ourselves, and all our gifts: and also his creatures, and all his ordinances, as they that must give an account unto him of the same.  
None must be over-masterly, in judging and censuring of his fellow servants, and christian brethren: but contrariwise, it is the part of every one, to be very tender, and chary, that he do not willingly, and lightly offend, or discourage any of the least among them.  
Finally, as every one of us, must in all things, and all the days of our lives, live unto our Lord jesus Christ: so must we willingly die unto him, and for him, if need so require: to the end, that being at the last approved of him for good and faithful servants, we may for ever live and reign with him.  

Explication and proof.  That great duty doth belong to the Son of God, in that he is called our Lord, the very title itself, doth plainly import: according to that challenge, which the Lord God maketh by his holy Prophet Malachi, chap. 1.5. If I be a Lord, where is my fear? Out of all question, rightful Lordship, requireth reverend service. Now we know, that God hath set over, as it were, the right of his government over us, to our Saviour Christ. And therefore faith our Saviour himself also. Luk. 6.46. Why do ye call me Master, Master, and do not the things that I speak: as was mentioned before. For verily, it is but trifling, yea a mere mockery, for any servant to yield his Master his title, and to deny him his service. Well therefore reasoneth the holy Psalmist, concerning our Lord jesus Christ, when he giveth the Church this charge, He is thy Lord, and reverence thou him. The word Hishiabbani, which the Prophet useth, signifieth an humble service, by bowing unto him. Psal. 45.12.  
But let us consider a little, of some proofs, for the particular branches of the answer.  
First therefore, that we are absolutely to obey the Son of God, in that he is our Lord; and no other, but in him, and for him: that is, according to h s will and commandment, and as may be most for his divine honour, and glory: and not otherwise: read 1. Cor. 7.22.23. He that is called in the Lord, being a servant is the Lords free man. Likewise also, he that is called being free, is Christ's servants Ye are bought with a price, be ye not the servants of men. And Galat. 1.10. Go I about to please men? I were not then the servant of Christ; saith the holy Apostle. Read also Ephes. 6.1. and verses 5, 6, 7. And 1. Thes. 4.1, 2. and 1. Tim. 6.1, 2, 3, 4. According to all which testimonies, it is good reason, that all our obedience to any other Master or Lord; must be limited so, as it may stand with obedience to our Lord jesus Christ: because all other Lords, yea even the chief of them, either be, or aught to be, his servants; according to that admonition, Psal. 2.10, 11, 12. So that they have no more power, to command any thing, contrary to the commandments of the Son of God, our Lord from heaven: then any inferior justice, may contrary any law, publicly enacted by the King of the Land.  
Secondly, that we do stand bound, to employ ourselves, with all the gifts that we have in our minds, and with all outward gifts bestowed upon us: as also, to use all creatures and ordinances of the Lord, so as we may give a good account thereof at the day of judgement: we may perceive, by that which we read Matt. 12.36. and cha. 25.13, etc. 2. Cor. 5.10. and 1. Pet. 4.5. There is good reason, that we should not abuse any thing, no not the least, or basest of the creatures: even because they are the Lords. We must do nothing without our commission from him.  
thirdly, that none must be over-masterly, or rigorous, either in domestical, or civi l, or ecclesiastical government: it may be evident, in that our Saviour is chief Lord in every respect. Ephes. 6. verses 4.9. Colos. 3.19.21. Read also Isai. 29.22, 23, etc. Moreover Rom. chap. 14. verses 10, etc. And james. 3.1. And 1. Cor. 10.22, 23, etc. Matth. 24.48, etc.  
For the proof of the last point, read Rom. 14.7, 8. and 2. Cor. 5 9 And Act. 7 59 Where the example of Stephen is notable. Likewise the example of the Apostle Paul, chap. 20.24. And in the Gospel Luke 23. the believing and repenting thief on the Cross, who though he had notoriously failed in not living to the Lord; yet he did most singularly yield his duty to our Lord jesus Christ, in dying unto him: to the great glory of his grace, in the sight of all malicious disgracers of him.  
These, therefore are the duties, which the comfort of faith yieldeth from this: that the Son of God, is our Lord.  
Question. Now, What are the duties, which the comfortable title of jesus a Saviour. doth call for at our hands?  
Answer. First, it requireth that we do acknowledge ourselves, to be in, and of ourselves, utterly lost yea most miserable and damnable creatures.  
Secondly it requireth, that we do seek to him alone, for our salvation.  
Thirdly, that we use those means only, of Word, Prayer, Sacraments, which he hath commanded and sanctified, as blessed helps thereunto.  
Finally, it requireth at our hands, yea at our hearts, that we be in special manner thankful with never ending thanks: and in like manner specially dutiful, with all the best fruits of duty that may be, for this everlasting, and unvaluable benefit of our salvation.  

Explication & proof.  It is very true. In this respect, justly may we enter into most earnest consultation with ourselves (after the example of King David, Psalm 116. saying) What shall I render to the Lord, for all his benefits toward me? And well may we answer ourselves as, he did, I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord, etc.  
But that we may henceforth, begin with the proof of the first branch of the answer: read Matth. 18.11. The Son of man is come to save that which is lost. Yea so, as he professeth, that he came not to call the righteous, (that is, such as are just in a proud conceit of their own virtues) but sinners, to repentance. chap. 9 verses 12.13. And so consequently to salvation.  
For the proof of the second branch, read Act. 4.12. There is given no other name under heaven, whereby we must be saved. And first Tim. 2.5. There is one God, and one Mediator betwixt God and man, which is the man jesus Christ. Good reason, yea necessary good reason therefore, that we do seek to him alone. And there is no doubt, but where there is any truth of faith, in acknowledging from the heart, that the Son of God is the only Saviour of mankind: there will be a diligent seeking after Christ; yea an earnest seeking, until he be found by the most near approach, that may be made unto him. What a seeking was there, to the pool at jerusalem, called Bethesda, as it were a place of mercy? john, chap. 5. verse 2, etc. There cannot any man come about, which professeth any special skill of curing bodily diseases: but every one that hath any imper, is ready to seek unto him. How much more therefore (above all the degrees of comparison) ought we not to seek to our Saviour Christ, who is come, not only to repair all our impers both of body and soul, but even wholly to save us, and to build us up into a perfect building in himself: where as we were before, altogether ruinated, cast down, and destroyed? And the rather ought we to do thus, because we may be undoubtedly certain, both of the divine skill, and also of the most gracious good will and of the all-sufficient power, of this our blessed Lord and Saviour. Isai. 53.11. And 1. Tim. 1.15.16.  
As touching the cure of all bodily Physicians or Surgians, beside that it is but bodily, and that also but for a while; and in a small measure, when it is performed in the best degree that may be: it is for the most part, very doubtful in the most dangerous diseases, whether the hand of the cunningest professor can yield any help or no.  
Wherefore now thirdly, as a consequent of the former; the true beleeue● (being persuaded of the most perfect skill of this our Physician) will doubtless use all good and holy means, as sovereign medicines, whatsoever our Saviour hath in his divine wisdom commanded and sanctified to the furthering of his so great a salvation: namely the word, and sacraments, and such other, as was said before. For even to this purpose, the word of God is called a healing, and saving Word: And so are the holy Sacraments, and Prayer: as Isai. 57.18.19. Act. 13.26. 1. Tim. 4.16. and 1. Pet. 3.21. And james, 5.15.16.  
As for the last branch, the proof was set down, from the example of King David, in the first place: and by some other testimonies. And it is so clear, that it requireth no further proof, than our diligent and careful practice of so bounden a duty.  
It followeth now, that we are to inquire of the duties of faith, in the comfort of this: that the Son of God our Lord and Saviour, is the Christ, or anointed of God.  
Question. And first, concerning his anointing to be a Prophet unto us. What may these duties be?  
Answer. The comfort of faith herein, requireth this duty first and principally, that we do most reverendly obey him, in his word and Gospel, and ministery thereof: with care of continual profiting in knowledge, and faith, and in every other grace.  
Secondly, that we do labour according to the increase of our own knowledge, and the comfort of our faith, etc. every one to further, and profit those that belong unto us.  
Thirdly, it is our duty, to believe as undoubtedly, those things which our Saviour hath prophesied and foretold, that they shall hereafter come to pass; as those things which he hath taught, & set down, for the perpetual instruction of his Church.  
" It is very meet, and necessary, that it should be so. For to what other ends should we think, that God hath anointed him, to be a Prophet unto us: but that we should receive all such instruction from him, as he was to give, and hath given us; to make us wise, yea more and more wise unto salvation? The children of the former Prophets, 
Explication and proof.  stood bound to profit by those that were sent unto them. Act. 3.25. much more then, we that are the children of this most high Prophet, the Prince of all the rest. Heb: 2.13.  
But let us more distinctly, consider the particulars of the answer.  
And first, that we must in respect of this prophesy of our Saviour, hear & obey his doctrine: we have the commandment of God, as we may remember, Matth: 17.5. And 2. Pet: 1.17. He received of God the Father, honour and glory, (saith the Apostle) when this voice came to him, from the excellent glory, etc. Here also call to mind again, Matth: 23.8.10.  
It may justly be accounted a most absurd thing, for any to profess themselves Christians, and to have been scholars of Christ: and yet to be ignorant of the knowledge of Christ, and of that mystery of redemption, and salvation, which he hath both taught plainly, and wrought effectually, for all that do truly believe in him. Verily, none of that sort, ever entered the right way into the profession of Christianity. Doubtless, they came not in by the door, for than they should have been let in, by the key of knowledge. The which, seeing they want, it is apparent that they rather crept in at the window, like thieves and church-robbers, than otherwise. And therefore they have need to look better to themselves. For if they have no knowledge, it is certain, that they have no faith: and so consequently, that they cannot be saved.  
We think it a just cause of reproof to young children, and a discredit to their Schoolmasters, if they do not in some good proportion, profit in learning, according to the time of their going to school. And Cicero, a heathen wise man, reasoneth with his son, that he ought to have made no small profiting under a choice teacher: and in so learned an university, as he had sent him unto, though he had (as yet) been there but one whole year. What then shall we say of ourselves, if after many years teaching, under the ministery of the Gospel: we be found old truants, and non proficientes in the school of Christ, the chief Teacher, whose doctrine is the most excellent doctrine, and his teaching, the most powerful teaching that can be?  
The reproof of the Apostle, is just against all such, Hebr: 5.12. in that, whereas they ought to have so far profited, that they might have been teachers of others, they are yet ignorant of the first principles of the word. The punishment also belonging unto this sin, is very fearful, as we shall have occasion to observe further, anon.  
Thus then, according to the first branch of the answer, we may easily see, that it is a duty, whereunto we are straightly bound: to hear, and obey, the most holy prophesy and doctrine of our Saviour Christ; and that, under the great peril of our souls, to the contrary.  
Now secondly, that it is furthermore, in the same respect the duty of every Christian to further another, according to his own profiting, in his several place and calling (the Minister of the word his people, parents and Masters of families, their children and servants: and every one, his companion, friend, and neighbour) We may plainly perceive by the parable of the Talents. Matth: 25. verses 14.15. etc. 30. Read also, 2. Corinth: 3.1. And Hebr. 6.1.  
Moreover, read Ephes: 6.4. And in the fourth commandment of the moral law of God.  
And yet further, read Isai: ch. 2. verses, 2.3. & again Micah: 4.1. & Mal: 3.16. By these testimonies, the second branch may be plentifully confirmed.  
The third duty, is likewise evident, by those manifold testimonies, which are every where given, concerning the most perfect truth, and faithfulness of our Saviour Christ, in every point of his doctrine: as hath been declared, at large before. And seeing every prediction of his servants the Prophets, have been fulfilled in their times and seasons always hitherto; how may we doubt of the fulfilling of any the predictions of our Saviour himself? And the rather also, because some of them are fulfilled since he foretold them: as namely, his own sufferings, and the destruction of jerusalem.  
These are the duties of faith, in due regard of the prophetical office of our Saviour.  
The duties belonging to the comfort of his most royal and holy Priesthood, remain yet to be considered of us. Which therefore are the duties of faith, Question. in respect of this combined comfort of his Kingdom and Priesthood?  
Answer. In so much as faith assureth us, to our comfort, that by our Saviour Christ, and through that redemption which he hath wrought for us, we are advanced in a spiritual manner (answerable to the nature of his Kingdom) to be here on the earth, Kings and Priest, unto God: it doth from the same comfort, teach us, that it is our duty, to offer up ourselves, our souls, and our bodies, a lively sacrifice, holy, and acceptable to God; in the crucifying of our wicked flesh, with the lusts thereof, and in rising up to care and conscience, of yielding unto him, the holy fruits of a new life.  
Secondly, as a further fruit of the comfort hereof, and of the same our care, it is our duty to offer up every spiritual sacrifice, of true christian obedience: and namely, contrition of heart prayer, praise, and almes-giving.  
Thirdly, it is our duty, from the virtue of the princely power of our Lord jesus Christ derived unto us, continually to subdue & keep under, not only sin and the lusts thereof: but also the suggestions of the devil, & this world, that they never reign or rule over us.  
Finally it is our duty, in the same respect, (if need so require) that we do offer up our lives themselves, as it were a sacrifice, or thank-offering, for the witnessing of the truth, by holy martyrdom.  

Explication and proof.  These things also, have indeed their warrant, from the holy Scriptures.  
For the first point whereof, we have (to begin withal) one plain testimony, Rom. 12.1.2. Read also Gal. 5.24. In this respect, the preaching of the Gospel, is a kind of sacrificing of the people unto God: even of so many, as are thereby converted unto him. Rom. 15. verses 15, 16, 17. and 2. Cor. 2.15.  
For the second point: to wit, that the duties mentioned, are to be performed, as spiritual sacrifices to God: read Psal. 51.17. The sacrifices of God (saith the Kingly Prophet David) are a contrite heart, etc. And Psal. 141.2 Prayer is called a sacrifice. Likewise Revel. chap. 5.8. and chap. 8.3.4. So is thanksgiving. Heb. 13.15. And in the next verse, almes-giving or beneficence is termed by the same name. And again Philip. 4.18.  
These are the sacrifices, whereunto (as the Apostle Peter assureth us) christians are called, as a holy Priesthood, to offer up spiritual sacrifices, acceptable to God, by jesus Christ. 1. Ep. chap. 2. verse 5. And verse 9 Ye are a royal Priesthood, etc. that ye should show forth the virtues of him that hath called you out of darkness into his marvelous light.  
For the proof of the third point, we have Rom. 6.12. Where the Apostle writeth thus, Let not sin reign in your mortal body: he using therein, a 
* Basil●ueto.  word noting the spiritual kingdom o'er dominion of sin: which cannot be subdued, but by a countermand of a kingly power, superior unto it. And verse 13. he saith further, Neither give ye, your members as weapons of unrighteousness: where he useth a 
* Paristánete.  word of Priesthood, by an allusion to the presenting, and placing of the bodily sacrifice before the Lord, after the manner of the law. Read also, concerning that power, which we have by our Saviour, against the world. 1. john. chap. 5. verses 4, 5. And over the Devil. james 4.7. And Ephes. 6.10, 11, etc. Likewise Rom. 16.20. and 1. john. 3.8. and chap. 5.18. In all which things, let us not lightly weigh and consider with ourselves (I pray ye) how great a dignity this is: for a man to have power to countermand and suppress his wicked lusts, & the world, and the Devil: according to that Prou: 16.32. And Eccles: 7.21. But now on the contrary, let us also well consider, how absurd and unseemly, yea, how dangerous, and deadly a thing it is; for the Prince to be his subjects vassal: yea the vassal of the most traitorous, and murderous subject that may be. Even so absurd it is, that a Christian should be at the command of sin and Satan.: that they should be as the General of the field, & we to fight under their banner. This should not only be to our own reproach, who do bear the name of Christ; but also even to the dishonour of our King and Saviour himself. Let us therefore earnestly consider, that it is our duty to take diligent heed, against these evils.  
For the proof of the last point, let us read Philip: 2.17. For even like as, when the zealous Magistrate putteth to death the malefactor that is well worthy of it, it is as a holy sacrifice offered unto God on his part: so when any other faithful Christian, giveth his life for the Gospel, he doth in special manner sacrifice himself unto God.  
Neither let it (I beseech ye) offend any (as we were partly advised before, in the Comforts) touching that hateful reproach, which the Papists have justly brought upon their sacrilegious & blasphemous Priesthood, the which, without all ground, and to a most vain and wicked purpose, they appropriate to their clergy. It is sufficient for us, that without them, we know the mind of our Saviour Christ, and in how honourable a sense, he hath advanced us, and all true believing Christians (without exception) to be Priests unto our God. And therefore, in this respect, and thus far forth; let us not baulk this name, which in itself, and according to the right use, & application of it, hath been, & is still a name of very great dignity, & of a reverend & holy honour. Nay, contrariwise, let every Christian, as well of the faithful people, as of the public ministery, rejoice in this our dignity together: in that we are all sanctified, and admitted, to offer spiritual sacrifices, as hath been showed. The Minister publicly in the assembly, and the people with him, by his special guidance and direction in the name of God: and they also privately by themselves, and with their families, in every private, and allowable duty of Christianity, according to the rule of God's holy word. And herein, let us have no scruple, but that God admitteth us freely, to draw near unto him, through our Lord jesus Christ, with holy hearts and consciences, to make our prayers unto him, at all due times, and in all meet places, holding up pure hands without wrath, and doubting, etc. Tim: 2.8. And in many other places of holy scripture.  
The sum of all, is this: Seeing our Saviour is anointed of God, to be our great Prophet: we stand bound to submit ourselves to his doctrine.  
Seeing he is our only high Priest; we must seek for reconciliation, and peace to our consciences, with God, through him.  
Seeing he is our Lord and King, we must submit ourselves to his laws and government, that so we may enjoy the benefit of his protection.  
And on the contrary, we must renounce all false Mediators, false Prophets, false Christ's, and false Lords: and namely, the yoke of the most grievous proud and stately Lord, the Antichrist of Rome.  
Thus far therefore, concerning the duties belonging to the comfort of our Christian belief, in that our Saviour is the Christ, or anointed of God: and likewise of the duties, in respect of every other of the titles, Son of God, jesus, and Lord: whom while we thus obey, we may be sure, that the holy Ghost is given unto us, according to that which we read, Acts: 5.32.  
ANd now at the last, to conclude this part of our inquiry, concerning belief in the second Person of the holy Trinity, in regard of the same his Titles, noting unto us his most high Person, & also his most holy office: What is the danger of not believing, Question. & of not obeying this our Lord JESUS CHRIST the Son of GOD, in all these respects?  
Ans. Who is a liar (saith S. john) but he that denieth that jesus is the Christin the same is the Antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father. 1. Ep: chap. 2. verses 22.23.  
And chap. ●. 11.12. Eternal life is in the Son of God. He that hath the son, hath that life: he that hath not the Son of God, hath not that life.  
And in the Gospel of john chap: 8.24. Our Saviour Christ telleth the jews, that if they would not believe in him as being the Son of God, they should die in their sins.  

Explication & proof.  The same is likewise testified, in divers other places of holy Scripture, to set out this great danger: some whereof, have been mentioned before. As john chap: 3.18.19. and verse 36. And chap: 16, 8.9. where it is noted for a very heinous sin, not to believe in Christ. And 1. Cor: 16.22. If any man love not the Lord jesus Christ, let him be had in execration. etc. And 2. Thes: 1.7.8. the punishment is threatened, to be answerable to the heinousness of the sin of not knowing nor obeying. Read also, Deut. 18. verses 15.19. Act: 3.23. Heb. 1. etc. and chap: 3, 1, 7, 8. and chap: 12, 25, etc.  
For this cause it is, (that is, for the avoiding of this so great and horrible a danger) that God of his infinite mercy, (desirous that all which belong unto him should be saved) hath caused our Saviour Christ to be most famously published and made known to the world; by prophecies of men, by the testimony of Angels, by the sound of his own voice, by the often renewed witness of john Baptist: yea and the cause why our Saviour himself preached himself; most plainly professing, that he was the very Messiah and Saviour of the world. john: 4, 26, 41, 42. and chap: 7.37 etc. And chap: 9, 35, 36, 37, 38, and chap: 11, verses 24.25, 26. And john: 20, 27, 28, 29. And Luke, 24, 36, 37, 38, 39, 4●, etc. And Heb: 2, verses, 3, 4. And therefore how great an indignity is it indeed, to refuse so great a salvation, as is offered by so worthy a person? shall it not be just with God, to punish all such with a thousand damnations, if it were possible, And the rather, if refusing the true Christ, any should yield himself, to the worship of Antichrist. Revel: chap: 14.9, 10, 11.  
Wherefore, let all Turks and jews, Athiestes' and profane persons, reproach us for believing in him that was the Carpenter's Son, in such a one as was crucified, and could not, as they blaspheme, save himself: let us rejoice in this, that through the rich mercy of God, we believe in that Son of God, who was indeed by common estimation, the Son of joseph, and who did in very deed, of his own most gracious good will, give himself to the death of the cross for us, etc.  
And thus may we see, that it is no vain labour, that we take: when we search out the ground and riches of this most excellent mystery of faith and godliness: seeing our salvation lieth upon it. And as our Saviour himself, giveth us to understand; they that will not receive him, being the true Christ, are in danger to be given over to embrace a false Christ, through the just judgement of God, john: 5, 43. I am come in my Father's name, and ye receive me not: if an other shall come in his own name, him will ye receive. Read also, 2. Thes: 2.10.  
Finally, those horrible and blasphemous heresies which many have fallen into, aught to awaken us, to look diligently to our hearts: that we do understand, and believe rightly, this article of our faith. To the which end, it may not be amiss (for the more forcible admonition's sake) if we set down some of those sundry heresies, wherewith the Devil hath perverted the minds of many.  
And first, against the true understanding of the titles JESUS and CHRIST: in that the heretics called Gnostici, and the Cerinthians, and the Colarbasijs, separated jesus and Christ: as if these two names, had signified two several Persons. And again, in that the Valentinians divided jesus Christ into three Persons.  
More particularly, against the title jesus, appropriated to our Saviour: the heretic Menander called himself, jesus and the Saviour. The Manichees say, that jesus is the redeemer only of our souls, and not of our bodies. The Paternians, and Postillians: they forsooth, 
〈…〉 ●ger of not belee●ing this Article.  will have jesus to be the redeemer of the upper parts of the body only, and not of the neither parts.  
Likewise, against the right understanding of the title Christ: the Nestorians, and the Christolytes, make in Christ, one Person of his divinity, and another of his humanity.  
The Peratae say, that Christ hath a threefold body consisting of three parts of the world.  
The H●lcesaites make two Christ's.  
The Simonians said that Simon Magus was Christ.  
The Sethians say that Seth was the Christ.  
Against the true meaning of the title, only begotten Son; Basilidians, and Origenistes, they contend that Christ was a created mind: yet so, as they say that he was the first begotten mind or understanding.  
The Marcionites say, that Christ is not the Son of God the Creator, but of another.  
The Origenistes and Arians say, that Christ was a creature by nature, and God by grace or favour.  
That Christ the Son of God, should be begotten of the seed of God the Father, the Heracleonites and Bardesavistae made a fabulous narration.  
The Valentinians, Secundians, and Colarbasij fancy, that Christ should not be of God, but ex Aeonibus, according to their most vain & curious speculation.  
The Benolians say, that Christ was the Son of God, but yet by adoption.  
The Nativitarij say, that Christ was indeed from everlasting with the Father: but not the Son from everlasting, neither begotten by him.  
The Artemonites, Samosateniant, Marcellians, Photinians, and Lucian's, deny Christ to be God: or to have been at all, before the time of his incarnation, from the Virgin Mary.  
The Seruetani will have the Father, to be from everlasting about to generate the Son: but not to do it indeed, till the time he was begotten of the Virgin Mary.  
The Arians and Exoucontij, will have Christ made of things that had no being before.  
The Arians again and the Donatists say, that Christ was no (Autotheos') God of himself, but a made God, and inferior to the Father.  
The Melchisedecians say, that Christ was inferior to Melchisedec, both in power and nature.  
The Accatians, Semi-ariani and the Macedonianis, do hold Christ, to be only of like substance with the Father, Omoiousion, not Omoousion of the same substance.  
The Eunomians say, that he is of another substance than the Father, Heterousios.  
The Anomians and Aetians, that he is of a dislike substance from the Father, Anomoios.  
The Duliani, that he is the Father's servant.  
The Agnoetae say, that the divine nature of Christ, was ignorant of some things.  
The Monophysitae, that the divine nature in Christ, did take the beginning from the incarnation.  
Finally, against the true meaning of the title Lord: the Papists make the Pope head of the Church: and acknowledge him to have a power, to make laws beside the word of God, to bind the conscience under pain of damnation. These manifold, heretical, blasphemous, and monstrous conceits, laid thus before us: may justly admonish us, to use all good and holy diligence, with most humble prayer and supplication to God, and all reverend attention to the word of God: lest at any time we should be any way dangerously perverted, and turned aside, from the true faith of the Son of God, our Lord jesus Christ.  

〈…〉 God the Son, who was conceived by the holy Ghost.  The which holy care, and manifold great grace, God of his infinite mercy, 
The ground of the article.  and very rich grace, grant unto us all, for jesus Christ sake. Amen.  
And thus having inquired more generally, into the doctrine of our Christian belief in the second Person of the holy Trinity; according to these titles attributed unto him, jesus, Christ, the only Son of God, our Lord: it followeth now, that we are to proceed, to make our more particular inquiry, concerning the manner how it came to pass, that the same second Person of the blessed and glorious Trinity, the Son of God, was incarnate, and took the nature of man: and thenceforth, to consider of his holy nativity, and birth: and so of all that he hath wrought, and suffered for our redemption and salvation, as it followeth further in the Articles of our belief.   

Belief in God the Son, who was conceived by the holy Ghost.  
Question. WHat therefore is next set down in them?  
Answer. It followeth thus in the next place.  
Who was conceived by the holy Ghost.  
Question. It doth so in deed. But what ground of holy Scripture have you, to warrant your faith, in this point of your belief?  
Answer. We have a sure ground and warrant for it, in the first chapter of the holy Gospel written by S. Matthew, verses. 18, 19 20.  

Explication and proof.  This mystery of the conception of our Saviour, was revealed from God, by the message of an Angel, to the Virgin Marie first, before he was conceived in her womb: as we read: Luk. 1.31. Thou shalt conceive in thy womb, and bear a Son, and shaltcall his name jesus, saith the holy Angel. And chap. 2.21. the Evangelist Luke remembreth again, that this was spoken by the Angel, before our Saviour was conceived in the womb. But after the conception, it was likewise, upon a special occasion, revealed to joseph by the Angel of the Lord, before the birth of the child: as the Evangelist Matthew reporteth, in the place by you alleged. Let us hear his words.  
Question. Which are they?  
Answer. When as Marie the mother of jesus Christ, was betrothed to joseph, before they came together, she was found with child by the holy Ghost.  
Then joseph her husband, being a just man, and not willing to make her a public example was minded to put her away secretly.  
But while he thought these things, behold (saith the Evangelist) the Angel of the Lord appeared to him in a dream, saying, joseph the Son of David, fear not to take Marie for thy wife: for that which is conceived in her, is of the holy Ghost.  
This testimony may not unfitly be alleged in the first place here, though in order of time it followed that other in the first chapter of S. Luke: because that may more fitly be reserved, till we come to speak of the Promise of this conception, to the benefit of us & the whole Church of God. Unto the which time also, we will reserve that which is to be observed more fully, concerning this point.  

Explication and proof.  Nevertheless, here we may not neglect the testimony which was given of it the second time, and that by the message of a holy Angel, upon such an occasion, as serveth notably, to confirm the truth of this great mystery, that our Saviour was conceived by the holy Ghost, in the womb of the virgin Mar●e, she remaining still a virgin. For seeing both Marie and joseph, were very chaste and godly persons, and minded not to come to the marriage bed, till they should be married, though they were already betrothed: as joseph for his part, is cleared, in that it is testified of him, that he was much troubled at Mary's conception, 
Bel●efe in God the Son, who was conceived by the holy Ghost.  so soon as he perceived it to be so: and Marie also, 
The meaning of the words.  cannot be accused of joseph, nor justly suspected of him, to have dealt unfaithfully and unchastlie against him. And therefore, though he were a just man and hated sin: yet having a secret persuasion of Mary's innocency, and partly (it may be) giving credit to the strangeness of that defence for herself, which it is likely she did, at the least insinuate and secretly lisp out unto him: he durst not once think of using any hard course against his Spouse, but only thought to put her away secretly, and to leave the judgement of so great a secret to the Lord himself. By all these considerations, in the best probability that we might allege: but in way of certain demonstration, from the testimony of the holy Angel, and by the full satisfaction of joseph, against all fear and doubtful distraction about the matter; the article of the Conception of our Saviour, by the holy Ghost, in the womb of the blessed Virgin, is undoubtedly confirmed unto us. Of the which, because, as was before determined, we shall have occasion from the other testimony of Saint Luke, to consider more fully, from the example of the Virgin Marie herself: when we come to the Promise. We will content ourselves, to have spoken only thus much at this time: and so come to the meaning of the Article.  
WHat therefore, I pray you, is the meaning of these words, that our Saviour Christ the Son of God, Question. was conceived by the holy Ghost, of the Virgin Marie?  
Answer. To the understanding of these words, three things are to be known, and well considered of, as I have been taught.  
Let it be so, which are they?  
Question. The first is this, that the Son of God, was by the power of the holy Ghost, made very true man, Answer. in that he took our nature of the substance of the Virgin: and so was of the true seed of David, and made flesh of a woman, in the fullness of time, according to the express doctrine of the holy Scriptures.  
The second thing to be considered, is that the same human nature of our Lord jesus Christ, the Son of God, was most perfectly sanctified, even from the very first moment of the conception: whereby not only all original sin and corruption, whatsoever, was utterly prevented, but also the spiritual seed of all fullness of heavenly grace, and holiness, was conferred, with power to grow up, with most mighty increases.  
The third thing is this, that from the same first moment of the most holy conception of our Saviour, the human nature was united to the divine: and so became one in person with the same, to continue for ever and ever, though always distinct in nature, without any either confusion, or the least separation of either from the other.  

Explication and proof.  These points indeed, as you have well learned, are to be diligently considered, to the understanding of this great mystery. The proofs and explication whereof, we will now adjoin unto them.  
Touching the first, we read thus, john 1.14. The word was made flesh. And Galat: 4.4. The Son of God was made of a Woman. And Rom: 1.3. and 2. Tim: 2.8. He was made of the seed of David, according to the flesh. For the virgin Marie was of the posterity of King David, as hereby plainly appeareth. And in this respect, he is furthermore called the Son of David: and therewithal, the Son of Man: as Matth: 20. verses 28.30.31. and chapter 22 verses 41.42.  
The Genealogy also of our Saviour Christ, from Abraham, and so forward to joseph, the reputed Father of our Saviour in his descent, generation after generation, by the Evangelist Matth: cha: 1. verses 1.2. etc. And again, from the same joseph backward, even to the first man Adam, set down by the Evangelist Luke, in his 3. chap: verses 23, &c: in the ascent or parentage of Marie: confirmeth this most plainly, and plentifully, to all that are teachable, and willing to understand the same.  
Moreover allbeeit the tribes did often marry one within the other, judges 14.3. as David of juda married King saul's daughter of Benjamin.  
And Elizabeth's mother, though of juda in all likelihood, was married to one of Levi, and so was cozen to the Virgin Marie, Luke chapped: 1. verses 5.36. Yet because they did most usually marry within their own tribe, as the examples are frequent, and the matter clear, even of itself; and in one case, even by special commandment that it should be so. Num: ch. 36.5.6.7.8.9.10. We may justly conceive that joseph took Marie to wife out of his own tribe, after the usual manner. Yea, and more than this, all testimonies of the holy Evangelists, confirming that the holy prophecies, touching the descent of our Saviour, are fulfilled: they are so many undoubted proofs, that Marie as well as joseph, was of the very family & stock of king David. For otherwise the prophecies could not have been fulfilled, & so the truth of the whole Gospel should be called into question of wicked Atheists. etc. Read also He: 2.16. ch. 4.15.  
Well therefore may we resolve of this truth, that our Saviour Christ hath the very true nature of man, of the bodily substance of the Virgin Marie, like to us in all things, even from the conception, sin only excepted: & endued likewise with a reasonable soul, inspired of God, at the time appointed, after the same manner, as God useth to animate (if we may so speak) other children, in the wombs of their mothers: having an aptness from the beginning, to understand and affect things: and growing afterward in knowledge, & wisdom of mind, as well as in stature of bodily substance: as it followeth to be considered of us, in the time thereof. The sum of our present instruction is this, that our Saviour did even from the conception, take the true nature of man.  
And what a wonderful mystery is this, that for the salvation of mankind, the Son of God, being very God, should so far abase himself, to be made man, by assuming of man's nature: the immortal, to become after a sort mortal, the infinite, finite, the Creator, creature? This is admirable mercy, this is a mystery most worthy to be loved and reverenced above all other.  
But on the contrary side, very erroneous & heretical, is the opinion of all such, as do obstinately hold, that our Saviour did not take his human nature from the substance of the blessed Virgin: but came from heaven, and passed through her womb, as if wine should be put into a vessel, & afterwards to be emptied again out of the same. whereunto they do vainly and wickedly abuse these holy scriptures. 1. Cor: 15.47. He is the Lord from heaven. And Philip: 2.7. He took on him the form of a servant, etc. And Rom: ch. 8.3. He was in the similitude of sinful flesh. For our Saviour Christ is the Lord from heaven, not in regard of of his humanity, but rather of his Deity. Neither do the words, form of a servant, or shape of man, take away either truth of manhood, or truth of service, & inferiority, in respect thereof: no more than do the words (form of God) used in the same place, deny the truth of his Godhead. And it is to be noted also, that the Apo: speaketh by comparison, & in respect of that glory, which either our Saviour had with God before his incarnation, or now since his ascension: which was greatly obscured as it were, & hidden under the vail of the flesh, while he was here on the earth, even from his conception, &c: till he rose again, & ascended up to heaven. Only those words (similitude of sinful flesh) are simply to be understood, insomuch as our Saviour was never sinful indeed: save only by imputation of our sins, which he took upon himself, on our behalf, to satisfy for them.  
Like heretical, is the fancy of such, as contend, that our Saviour Christ had no soul given unto him in the womb of the Virgin: under this imaginary pretence, that the Deity itself, was in stead of a soul unto the body. Wherefore, let us in the fear of God, abandon all such erroneous conceits, as being directly contrary to the truth of the conception of his human Nature, must needs be contrary to the truth of belief, concerning the same.  
Thus much of the first point of the Answer.  
Now touching the second point, that the human nature of our Saviour Christ, was perfectly sanctified in the Conception: the words of the holy Angel to the virgin Marie do plainly shewe●●. Luke 1.35. 
The Promise  The holy Ghost shall come on thee, &c: therefore also, that holy thing that shall be borne of thee, shallbe called the Son of God.  
And so it must needs have been, to the end, that he might be the fulfilling of that which was prefigured by the sacrifices of the law, which must be all of them in their kind, pure and without blemish: that is to say, that he might be that true unspotted lamb of God, that should take away the sins of the world. And how should that cleanse away the filth of another thing, that is not clean itself? If a soul cloth should be washed in soul water, it would remain foul still. Likewise, if our Saviour Christ had not been perfectly holy, how could he have been our sanctification in the sight of God?  
For these causes therefore, was it necessary, that our Saviour should be conceived by the holy Ghost of a virgin, and not be begotten by ordinary generation of man. For all that are so begotten, are sinful and unclean.  
Every man must confess with King David, that he was conceived in sin. Only our Saviour Christ is of all men to be excepted, in that his conception followed not the ordinary race. Read Heb: 2.11. & 4.15. and ch. 7.26.  
Thus then was our Saviour Christ in his human nature most holy, by the sanctification of the holy Ghost: even from the conception, according to the Prophecy of Daniel. chap: 9.24.  
The third point of the answer, is likewise manifest from the former speech of the Angel, saying: That holy thing which shallbe borne of thee, shallbe called the Son of God.  
For even therefore was it to be called so, because it should answer to the name, not in any bare likelihood, or resemblance, but in very truth. And in the same respect also, was he to be called Immanuel, God with us.  
The immediate worker of this Personal union of the human and Divine natures; and therewithal, of the perfect sanctification of the humanity, was the holy Ghost: though it was the jointe-worke of the whole Trinity.  
For whereas the Person of the Father sent the Son, to take our nature, and the Son accordingly did take the same, & unite it to himself, the holy Ghost was that Person, by whose effectual working, the Personal union was made, in the womb of the Virgin, and by whom the human nature was sanctified, to the perfect fulfilling of his office. And note we also herewithal, that in so much as the human nature is joined to the divine; that is, to the second Person of the holy Trinity, which hath assumed, & taken it to the same his Person: therefore the denomination of the Personal union of both natures, is taken properly from the Divine nature assuming, and not from the human nature assumed. So then, the Person of our Saviour, is a Divine Person, and not a human Person, though it consist of either nature, through a most divine conjunction.  
Thus much concerning the meaning of this Article.  
Now in the next place, what promise have you, that the Son of God our Lord jesus Christ, Question. should be conceived by the holy Ghost, of the Virgin Marie: and that the human nature should be united to the Divine, to our endless benefit and salvation?  
Answer. In the 14. verse of the 7. ch. of the Prophecy of Isaiah, Behold (saith the Prophet) a Virgin shall conceive, and bear a Son, and shall call his name Immanuel.  

Explication & proof.  The same promise was also made, long before the time that Isaiah prophesied, as we have seen before: to wit, even from the beginning of the world, under the name of the seed of the woman, which should break the serpent's head: that is, the devils head, or strength, & kingdom, here in this sinful world. And it hath been after that, renewed to Abraham, as we read, Gen: 12.13. & ch. 18. vers: 18. Likewise to Isaak, & in Isaak: ch. 21.12. and ch. 22.18. Ro: 9.7. Gal: 3.27.28. Heb. 11.18. And to jaakob, Gen: 28.4. and verses 13.14.15. For all whatsoever was promised and performed, rested upon this promise, made in Christ, as the patriarchs well understood, as our Saviour himself testifieth saying, Abraham rejoiced to see my day, and he saw it, and was glad. john. 8.56. Thus, I say, the Promise was made, and understood of most ancient time, though not so expressly, that our Saviour should be conceived of a Virgin, as the Lord revealed and foretold by his Prophet Isaiah afterward: yea so to be conceived of a Virgin, that she should remain so, without touch of man, notwithstanding this conception. According to that of the holy Evangelist Matth: ch. 1.22.23. saying: All this was done, that it might be fulfilled, which was spoken of the Lord, by the Prophet, saying: Behold a Virgin shall be with child, etc. For if she should not have remained a virgin, notwithstanding this Conception, it could have been no such strange thing, that she that was before a virgin, should conceive. Thus than we see, that this conception of our Saviour hath been from the beginning, both purposed, and promised by the Lord to his Church.  
The same may appear also, by the often repeated promise, that a branch, or a bud, should spring up unto David, as it were out of a dead stump: as we read Isai: 4.2. & ch. 11.2. & 53.2. jer. 23.5. & 33.15. Zech: 3.8. & ch. 6.12.  
But that we may proceed: the same promise was made more immediately; yea, & in the time most nearly approaching the conception itself, to the Virgin Marie, Question. as was a little before touched. Let us now come to that, where is it contained?  
Answer. The Evangelist Luke, doth plainly report, and testify it unto us at large, in the first chapter of the Gospel written by him: from the 26. verse to the 39 verse of the same. He doth so in deed. Question. What are the words of the Text?  
Answer. 26 And in the sixth month (saith the holy Evangelist) the Angel Gabriel, was sent from God, unto a City of Gal●le, named Nazareth.  
27 To a Virgin affianced to a man whose name was joseph, of the house of David, and the Virgin's name was Marie.  
28 And the Angel went in unto her, and said, Hail thou that art freely beloved: the Lord is with thee: blessed art thou among women.  
29 And when she saw him, she was troubled at his saying; and thought what manner of salutation that should be.  
30 Then the Angel said unto her, Fear not Marry, for thou hast found favour with God,  
31 For lo, thou shalt conceive in thy womb, and bear a Son, and shalt call his name JESUS.  
32 He shallbe great, and he shallbe called the Son of the most high, and the Lord God shall give him the Throne of his Father David.  
33 And he shall reign over the house of jakob for ever, & of his kingdom shallbe no end.  
34 Then said Marie to the Angel. How shall this be, seeing I know not man?  
35 And the Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee: therefore also, that holy thing which shallbe borne of thee, shallbe called the Son of God.  
36 And behold, thy cousin Elizabeth, she hath also conceived a Son in her old age: and this is the sixth month to her, which is called barren.  
37 For with God shall nothing be unpossible.  
38 Then Marie said, behold the servant of the Lord: be it unto me according to thy word. So the Angel departed from her.  

Explication and proof.  Here indeed is a plain, & full report, or narration of the Promise of the Conception, made immediately to the blessed Virgin Marie: & the same replenished with many excellent instructions, as was declared at large, in the Sermons made upon that text, whereof we cannot stand now to make any long rehearsal.  
Briefly two things are to be marked chiefly in these words, concerning the Promise of this holy Conception.  
First the efficient cause, which is God the Father, by the immediate working of the holy Ghost, as hath been showed before. But not by the holy Ghost, as doing the office of a father by generation, if we would speak properly: 
The Duties.  but in stead of a natural father of the body, exercising his divine power of creation, though this his mighty working by creation, may be called also a kind of begetting, in such sense, as God is called a Father, partly in regard of his works of creation, as hath been declared heretofore.  
The second thing to be observed in the report of this promise of conception: is the instrumental, or material cause thereof, which was the Virgin Marie. So that the word, Conceived, is to be referred, both to the holy Ghost, and also to the blessed Virgin: to him, as to the author of the conception: to her as to the instrument, ministering the matter of the conception.  
The revelation of this most extraordinary conception, thus promised to the Virgin Marie, is to be accounted of us, a singular mercy and favour of God: not only to the Virgin herself, but also to us, & to the whole Church of God.  
To Marry, because otherwise she could not have possibly conceived in her mind, that her body had been conceived by the holy Ghost, with the Son of God. She should have been confounded, rather than rejoiced, at this so strange, and unsearchable a work of God. Well might she have had peace in her conscience, in that she knew well, that she had never dishonested herself: but comfort of faith, how could she have had any, but by revelation from God? The revelation of this mystery therefore, was a singular mercy of God to Marie herself, as was said.  
But not only to her, but also to us, and to the whole Church, as was further affirmed. And the rather, considering, as well the honourable Messenger, that was sent, even the holy Angel of God: as the notable manner of his doing of the message, from the Lord.  
First, by an unwonted salutation. verse 28.  
Secondly, by a sweet and comfortable encouraging of the blessed Virgin against her fear, by reason of his sudden appearing to her being alone, and because of the same his strange and unwonted salutation. verse 30.  
Thirdly, by a plain narration of the whole matter unto her: with an excellent description of the child, what manner of one he should be. ver. 31, 32, 33.  
Fourthly, by a notable description of the manner of the conception, how it should be wrought and effected in the womb of the Virgin: for her further satisfaction, and confirmation, against all her doubtings. verse 35. Yea so as the Angel would not leave her, till she was put out of all doubt. To the which end, he gave her also, a very rare sign, and token, for the further establishing of her faith. For he discovereth unto her, the conception of old barren Elizabeth: and the time how long since, so that she might perceive that Elizabeth was then upon her quickening with child. verses 36.37. as Marie found it to be true shortly after, even as the Angel had told. For she going to Elizabeth: at her very coming to her, the child did spring in the womb of Elizabeth: and thereupon, Elizabeth moved by the holy Ghost rejoiced, and saluted Marie, by the most honourable name of the mother of the Lord, and showed herself thankful to God. Whereupon Marie also broke forth in a very heavenly and prophetical thanksgiving: as it followeth in the same chapter.  
So then, from this notable message of the Angel, the Virgin Marie being plainly informed, and obtaining victory both against her astonishment, and also against all succeeding doubtings: it is so much the more undoubted a confirmation to our own faith, that she was that Virgin, which God in his most holy providence, had set apart, and appointed thereunto.  
To the which purpose also, the diligence of the holy Evangelist, yieldeth a memorable furtherance: in that he certifieth us of the time, when this blessed message was sent, to what place, & to what person, even to this Marie, whom he also describeth by as particular circumstances as might be. verses 26.27.  
Thus, the narration of this immediate promise of the conception of our Saviour, by the holy Ghost: was a great mercy of God, 
The Comforts.  both to the blessed Virgin Marie, and also to us, and to the whole Church of God.  
ANd thus being assured of the promise, we come to inquire of the Comforts, Question. arising to our faith, from the assurance of the same. What may these comforts be?  
Answer. This most holy conception of our Saviour Christ is, as it were, the foundation of all our comfort, concerning his human nature: in so much as if he had not been conceived, he could never have been borne, nor have wrought or suffered any thing at all for us.  
Likewise, the comfort is exceeding great, in that we are hereby assured, that he in whom we believe, is not only the true Christ, according to the prophecies of the holy Scriptures, fulfilled in his conception: but also that he was even from his conception, perfectly fitted, to be a most worthy, & all-sufficient mediator and Saviour unto us, and for us.  
Moreover, the union of our human nature in him to the divine, is generally the ground of all comfort: in so much as hereby, his human nature is made the means, and as it were the condite-pipes, to cleanse our filthy nature, and to convey all graces, and even the gift of eternal life itself unto us, from the divine nature: which alone, is the ever-springing, yea the ever-overflowing fountain of the water of life.  
Finally, this Personal union of the human nature of our Saviour with the divine nature, is the very ground of our uniting, and espousing with Christ: and so of our reuniting to God, wherein standeth all our happiness.  

Explication and proof.  It is very true. Our conjunction with God, is our happiness: even as on the contrary, it was from the beginning, our misery, that we were separated from him, through the fall of our first father Adam. For thereby, beside the guiltiness of his sin, we have in ourselves, an original fountain of all sin: the which, of the own accord, doth continually flow forth, to our eternal destruction, both of body and soul; unless God should be merciful unto us. jer. 6. verses 7.8. Now therefore, seeing, by our Saviour Christ alone, we are reconciled to God, and through him, reunited in a perfect league of peace and friendship, never to be dissolved any more: yea, seeing we are in and by Christ, one with God, and he with us: it is manifest, that herein resteth all our happiness, as upon the only sure ground and foundation. So that whatsoever we lost by Adam's defection: that, yea a far more excellent estate, is restored unto us by our Saviour Christ, both for righteousness and holiness, and also for happiness and glory: partly to be apprehended by faith here, and fully and really to be enjoyed for ever, in the kingdom of heaven. For our Saviour Christ is made of God, to be unto us wisdom, and righteousness, and sanctification, and redemption. 1. Cor. 1.30. Ye are of him in Christ jesus (saith the Apostle) who of God is made unto us wisdom etc. That according as it is written, He that rejoiceth, let him rejoice in the Lord. In which respect also, he is called our life, and the hope of our glory. Colos. 1.27. and chap. 3. verse 4. When Christ who is our life shall appear, then shall ye also appear with him in glory.  
This making of our Saviour, to be a fit person, to these so great ends and purposes of Gods manifesting of his rich and glorious grace: began even by the most holy conception of his human nature, in the womb of the Virgin.  
Whence it is also, that (as the Apostle Peter teacheth us) God according to his godly power, hath given unto us all things, that pertain to life and to godliness, through the knowledge of him that hath called us unto glory and virtue. Whereby (or as we may read rather) in so much as, most great and precious promises are given unto us, that by them we should be partakers of the divine (or godly) nature, (that is, of the renewing of the Image of God in holiness and righteousness, as a fruit of this our spiritual communion with God, in and through our Lord jesus Christ) in that, (as it followeth in the Apostle) we flee the corruption that is in the world through lust.  
Read also to this purpose, john ch. 14. v. 16, etc. 26. and so forth. For these are those precious promises, which the Apostle Peter speaketh of: which are the cause also of these so great effects, 
The Duties.  according to that of the Apostle john 1. Epist. 1.3.4. and chap. 4.16.  
And all these have their foundation in the conception and incarnation of jesus Christ, the very true Son of God our Lord. Yet so, as the confirmation and ratifying thereof, hath a necessary and further reference, not only to his birth and life, but also even to his death: and thenceforth, to his sitting at the right hand of God the Father in his divine majesty and glory.  
O most blessed and happy time therefore, that ever, in Christ jesus, this only begotten Son of God, our human nature was thus gloriously united to the divine nature, by a most sacred bond, never thenceforth to be dissolved again: that he might for ever be Immanuel, God with us, and an everlasting redeemer and Saviour unto us.  
Thus much concerning the Comforts of faith, in respect of this Article.  
THe duties which ought to arise from the same Comforts, are in the next place, to be considered of us.  
Question. Which are they?  
Answer. First, we are to take diligent heed, that we do conceive nothing carnally or corruptly, but most purely and holily, of this conception of our Saviour: the which, though it was very natural in the effect, as touching the Virgin Marie, and the human nature of our Saviour: yet in the manner, it was most heavenly and divine, in respect of the holy Ghost.  
Secondly, it is our duty, to esteem most reverendly of it, blessing God always with most thankful hearts, for his great mercy in revealing this most secret and comfortable mystery unto us.  
Thirdly, it may justly admonish us, to humble ourselves, in the acknowledgement of our own natural, and sinful corruption, in the ordinary course of our conception.  
Fourthly, hereby we may learn, that without our Saviour Christ, our profane nature could by no means, have been perfectly sanctified to God.  
We may learn also from this consideration to believe in the holy Ghost, as in God our sanctifier: in so much as he had so divine a hand, in the chief means of our sanctification, and whole redemption.  
Finally, we may justly put ourselves in mind from hence, to sook for our sanctification, and all increases thereof, by using those means only, which the holy Ghost hath sanctified to that holy end and purpose.  
We may well do so indeed. But let us see some particular proofs, from point to point, 
Explication and proof.  in order.  
For the first point, that which we read, john. 3.6. may afford us a good proof, in that our Saviour himself saith, That which is borne of the spirit, is spirit. For seeing he speaketh so of our spiritual regeneration, it may much rather be affirmed, that his conceiving of our Saviour, was every way most spiritual, pure, and holy.  
For the second, we have Elizabeth for a notable example, in that she rejoiced at the conception of our Saviour, blessing the fruit of Mary's womb, and God for revealing it unto her, many months before it was borne. We have likewise the example of Marie herself, who praiseth God, and rejoiceth in her Saviour, while yet he was in her womb. And thus, from them, we may perceive, that we ought not to think, read, or hear of the conception of our Saviour, but it ought justly to be a matter of great joy, and thankfulness, even to this day, and for ever, so long as the world shall endure.  
Touching the third. It is an evident conviction of man's natural corruption: seeing our Saviour, who was to be pure from his conception, might not be conceived by human generation. For that which is borne of the flesh, is flesh: that is to say, it is corrupt and sinful, as our Saviour teacheth in the 3. chap. of john, the former part of the 6. verse before alleged.  
According to the fourth point, our Saviour is called our holiness, and so is made unto us, as it were by the hand of the holy Ghost; as we saw it plainly testified before. 1. Cor. 1.30. 
The danger of not believing this Article.   
For the fift point, read john, cha. 3. verse 3. and 5. Except a man he borne again of water, and of the spirit, he can neither see, nor enter into the kingdom of God. Read also 1. Pet. 1. verses 2. and 22. And 2. Thes. 2.12.  
For the last point, read forward in the 14. verse of the same chapter. And 1. Cor. ch. 12. verse 3. and 13. For the word and sacraments, are special means of our sanctification. Read also 1. joh. ch. 17. verse 17. Eph. 5.25, 26, 27. and Tit. 3.5.  
Having thus seen the ground of this Article, as also the meaning, the promise, comforts, and duties: the last thing to be considered, according to our order, is the danger of not believing in our Saviour Christ, conceived by the holy Ghost, and thereby taking the true nature of man, of the substance of the Virgin Marie.  
Question. WHat therefore is the danger of it?  
They that believe not in our Saviour Christ conceived, such manner of one as he was, Answer. and of necessity must be: can neither believe rightly in jesus Christ, either brought into the world, or living in the world, or going out of the same again: and consequently, can have no fruit or benefit by him.  
It is very true. The whole doctrine of faith, is so nearly knit and linked together, 
Explication and proof.  in all the parts of it, as links in a golden chain: that the latter is not perfect, and effectual to the believer, without the faith of the former, nor the former, but in respect of the latter. The divine nature profitteth us not to salvation, but by the human: nor the human, without the divine, as our Saviour himself saith, john, 6.53. and verses 61, 62, 63. The conception profiteth not, without the birth, nor the birth without the life, nor the life without the death, nor his death without his resurrection, nor all that he did upon earth, either before his resurrection, nor in the forty days after, without his ascension up to heaven. Neither doth his ascension, or sitting at the right hand of the Father, perfect our redemption and salvation, till he shall have executed and performed his last judgement. Read john, 16.7. I tell you the truth, (saith our Saviour) It is expedient for you, that I go away: for if I go not away, the Comforter will not come to you: but if I depart, I will send him to you. And verses 12, 13, etc. Read also Luke, 21.27, 28. and Rom. 8.23. Colos. 3.1, 2, 3, 4. Philip. 3.20, 21. and 1. Cor 15. verses 12, 13, 14. and so forth to the end of the chapter.  
In this respect also, it is said of the Church of our Saviour Christ, that they who were before his coming in the flesh, were not perfect without us, that have followed them after his coming. Neither shall we be perfect, till all shall be gathered into one fold. Heb. 11.39.40. john, 10.16.  
But touching the Article of faith, now in hand. For any to believe in the obedience and death of our Saviour, or in his resurrection, etc. without belief in his conception: it were, as if one would build, without a foundation. For so our Saviour Christ in regard of the conjunction of the human and divine nature, by this conception of the holy Ghost, is compared to the foundation of the Church: yea, to the whole and complete building, arising from thence, in an allusion to the holy temple of jerusalem. Hag. 2. ve. 3, 4, etc. Zech. 6.9, etc. 15. and Isai. 60.  
The foundation of this spiritual Temple, may be said to have been laid in the incarnation of our Saviour, by the conception of the holy Ghost. By his birth, and by the obedience of his life and death, the walls were as it were raised and set up, and by his resurrection, etc. the roof was laid over it, as it were, and fully finished. Heb. 9.1, etc. and verses 11, etc.  
Now though this house, (being well set forward in the building by God) was attempted to be pulled down, by such as were accounted in their time, chief & Master builders: yet in three days our Saviour built it up again: according as he had told them before, that he would joh. 2.19. Destroy this Temple, & in three days I will build it up again.  
The necessity therefore of belief, concerning the truth of this Article of the conception of our Saviour, is the cause why GOD hath so graciously revealed, and confirmed it, together with the other Article of his birth, etc. by the testimony, both of men, and women, and also of the Angels of heaven.  
Now therefore, that we may grow to an issue, in this point; we may justly affirm, that they do err in the very foundation of our salvation: whosoever do not believe in our Saviour Christ, according to the truth of this Article.  
For it is no Christ, with an airy body, or with a body from heaven conveyed into the womb of the Virgin, as some have vainly fancied, whereby we must be saved: but by that CHRIST, who is the seed of Abraham, and David, who took our true nature of the Virgin Mary, etc. as hath already been declared.  
Let us therefore very carefully, even as we tender our souls, avoid all erroneous and heretical opinions and fancies, swerving from the holy truth in this behalf. The which, that we may the better do, it shall not be amiss for us, to set down a brief collection of the manifold heresies, of sundry sorts of heretics, misled by the Devil from the truth of this Article: that by other men's dangers, we may learn to beware.  
First therefore, the heretics called Carpocratiani are to be utterly condemned, who affirmed that our Saviour Christ was conceived after the carnal manner of the conception of other men.  
Likewise, the Ebionites, Cerinthians, and Theodosians, who held that he was conceived by the coming together of joseph and Mary.  
These are directly contrary to the holy Scriptures, touching the conception of our Saviour by the holy Ghost.  
There have been divers other heretics, who have partly denied the truth of the human nature; and partly have perverted and overthrown the truth of the personal union of both the natures.  
Against the truth of the human nature.  
First the Valentinians, Secundians and Apollinaristes do deny that Christ took a body of Mary.  
The Tatians and Manichaans' deny Christ to be of the seed of David.  
The Ophites, Cerdonians, Marcionites, Apollites, Manichaans', and A●●artodochites, deny CHRIST, that was borne of the Virgin Mary, to be true man, etc.  
The Apellites say, that the body of Christ was compounded of the four Elements and of the Stars.  
The Armenij say, that the body, which was taken of Mary, was from the conception, such as could not suffer any pain.  
The Valentinians, and other heretics, would make Christ to have a heavenly and spiritual body, and not an earthly body, or like to the bodies of other men.  
The Arians, and Eunomian●, deny Christ to have taken a human soul, but only a body.  
The Apollinaristes, grant that Christ took indeed a soul with the body, but yet a vegetative soul only, and not a reasonable soul.  
Such are the wicked heresies, embraced of many, contrary to the verity of our Saviour Christ's human nature, both in body and soul.  
Now, against the truth of the personal union of the human nature with the divine, there are many like wicked and fantastical heresies.  
First, the Entychians, jacobites, and Armenij affirm that the human nature of Christ, was absorbed or swallowed up of the divine.  
The Nestorians, Seruetans, and Vbiquitarians, contend that the human nature is deified (that is, as they say) changed into the divine, 
The ground of the article.  and made equal unto it.  
The Timothians say, that there is a third thing, made of a certain mixture of two natures in Christ.  
This third thing, the Theodosians say, that it is mortal: but the Caians' say, it is immortal.  
The Manichaeans affirm that the Son of God; descended into the Son of Mary, at his Baptism.  
The Apollinaristes say, that the word of God itself, was changed into the flesh.  
The Theopaschites teach, that the divine nature did suffer in Christ.  
The Acephali and Severites, grant indeed, that both the divine nature, and also the human, do remain in Christ: but they say with all, that their proprieties are confounded, and not distinct.  
The Apollinariste● again, they say, that Christ in that he is man, hath no will of his own, because the human nature is, by their false doctrine, confounded and changed into the divine.  
The Monothelites say likewise, that there is one only will in Christ.  
And thus, we seeing, how many and how wicked and damnable heresies, are taken up and embraced, against the holy truth of this Article: it may and ought justly, to star us up, to be both very diligent to ground ourselves in the truth, and also to watch with great circumspection, that the Devil do never, by any of his wicked suggestions, or deceitful instruments, draw us away, in one respect or other, either on the right hand, or on the left. And to this end, let us all prey to God all ways, with great instance, that it may please him, of his infinite mercy, even for our Lord jesus Christ's sake, to teach, direct, preserve, and establish our hearts, in his holy truth. And so shall we be safe. Amen.   

Belief in God the Son, borne of the Virgin Marie.  
Question. LEt us now go forward. What followeth in the next place, in the Articles of our Christian Belief.  
Answer. It followeth, that we profess ourselves to believe, that our Saviour was borne of the Virgin Marie.  
Question. What ground of holy Scripture have you, for the proof and warrant of it?  
Answer. The holy History of it, together with the report of those things, which are adjoined to the further illustration of it, is contained in the 2. chap: of the Evangelist Luke, from the beginning of the chapter to the 20. verse.  
And in the last verse of the first chap: of the Evangelist Matthew. And in the ●●ch. from the beginning of it, to the 19 verse of the same.  

Explication and proof.  So then, we have two things to observe, concerning the Nativity and birth of our Saviour.  
First, the history of the Nativity itself, in respect of the most near circumstances of it.  
Secondly, those things which followed after it, for the more full manifestation and confirmation of the certainty of it.  
Let us therefore consider both of the one and also of the other of them.  
Question. And first, what doth the holy story teach us, concerning the Nativity, or birth itself?  
Answer. It reporteth these three things.  
First, the time when our Saviour was borne.  
Secondly, the place where.  
Thirdly, the manner how.  

Belief in God the Son who was borne of the Virgin Mary. Explication & proof.  Qus. What doth it teach us concerning the time of the birth?  
Ans. The holy Story teacheth us in the first place, that it was shortly after the birth of john the Baptist.  
It is true. For so may it plainly be gathered, by comparing of the latter part of the first chapter of Saint Luke, from the 57 verse, with the beginning of the second chapter. For immediately after that the Evangelist hath recorded the birth of john Baptist, and the memorable matters belonging thereunto: then he continueth the holy Story thus, in the first words of the 2. chap: And it came to pass in those days. etc. that is to say, the days shortly following the birth of john the Baptist. So that like as he had before annexed the History of the conception of our Saviour Christ succeeding the history of the conception of john, about sixth months after: so he doth now answereably note the birth of our Saviour, as following the birth of john, in the same proportion. And the rather are we so to understand the Evangelist Luke, because he doth observe the like course of proceeding afterward: treating of the Preaching of our Saviour, after the History of john's Preaching & the apprehension & death of our Saviour after the history, of the imprisonment and beheading of john. The which notation of the time, is agreeable to the holy Prophecy of Malachi, who forthwith under the name of Elijah: foretelling, that john the Baptist should be the forerunner of our Saviour, and that than our Saviour himself should follow shortly after: whereunto also the other Evangelists, as well as Luke, do agree as touching the successive Preaching of our Saviour, after the Preaching of john: though in the report of their successions, in conception and birth, Luke is alone.  
Thus than we see in the first place, the first note concerning the description of the time.  
Question. How doth the Evangelist note it else?  
Answer. He telleth us, that it was at such time, as Augustus Caesar was Emperor of Rome, a time of famous note in all the world. At the which time also, as he further recordeth, Cyrenius was the Governor of Syria, a thing well known to the jews, and other nations adjoined to the same.  
They are the very words of the Evangelist indeed. So that the time of the nativity of our Saviour, is described by such notes, as all both jews and Gentiles are plainly instructed, and certified of it as of a truth undoubtedly to be believed. And it standeth in certain record among other the famous and well known works of God, to the condemnation of all infidels, and atheists in the world, as a public testimony of the whole world against them, if so be they will not repent them of their grievous sins of unbelief and contradiction, and embrace the truth of God to their salvation.  
And this description of the time, is agreeable to the ancient prophecy of the Patriarch jaakob, Gen: 49.10. by whom God foretold that the sceptre (or tribe, 
Shebet.  for so the hebrewe word doth often signify in the books of the Prophet Moses) should not departed from juda, nor a lawgiver from between his feet, till Shilo (that is, until his Son, to wit, Christ that promised seed and great Lawgiver and King) should come. Yea even of that tribe of juda, to rule and govern all Israel, and the whole Church of God, both jews & Gentiles, for ever. As though jaacob should have said thus, albeit both distinction of tribe, and also the power of sceptre and government, shall be utterly taken away after the birth or coming of Christ in the flesh: for so the word Shilo (signifying the afterbirth) giveth to understand, the continent being put for the thing contained or lapped up in it: yet before this his coming, it shall not be altogether so, saith the holy Patriarch. And so it came to pass indeed.  
For unto the birth of our Saviour (as josephus writeth in his History of the jews) this tribe had the government of Sanhedrim, which was a senate of 72. persons, among whom no doubt, some were of the stock and family of King David. But Herod, not long after the birth of our Saviour, maliciously caused those that were then of this Senate, to be cruelly murdered. So that, though there continued a power of government, among them after this, yet it was with great limitation and restraint, as appeareth john. 18.31. Where they themselves profess, that they had no authority to put any man to death: and it did waste away more and more, until the Sceptre altogether ceased among them; yea and the distinction of the tribe also, by reason of that horrible destruction, which fell upon many hundred thousands of them, and therewithal, a miserable dispersion of those that were left alive. Thus the prophecy of the Patriarch jaakob, described the time of the birth of our Saviour, by the continuance of the tribe and sceptre till that day: insinuating therewithal, that thenceforth, they should not only decay, but also cease, according as it came to pass. Hitherto therefore concerning the time.  
Question. Let us now come to the second point: that is, concerning the place of our saviours birth. Where was that?  
Answer. At bethlehem in the tribe, or territory of juda.  

Explication & proof.  So writeth the Evangelist Luke in the 4. verse of his second chapter. And so also, writeth the Evangelist Matthew, in the first verse of his second chapter.  
It accordeth also with the prophesy of Micah, the Prophet in the 2. verse of his 5. chap. From whence it was likewise acknowledged, for a matter out of question, that Christ was to be borne there, by the appointment of God, the chief Priests and Scribes of the people themselves being judges: as we read Matth. 2. verses 4, 5, 6. though afterward, they proved the most malignant, and malicious adversaries that our Saviour Christ had.  
Question. But how came it to pass, that joseph and Marie dwelling in Nazaret, a place far removed from bethlehem, and so remaining till near upon the time of her deliverance: she should, this notwithstanding, be brought in bed, and delivered of her child at bethlehem?  
Answer. The Evangelist Luke showeth, that God by his divine providence brought it so to pass, in that near upon the same time, Augustus the Emperor of Rome, to whom judea was then subject and tributary, gave out his edict and commandment, that all the world should be taxed.  

Explication and proof.  The Evangelist Luke showeth, that it came so to pass indeed by reason of a general taxation of all the world by Augustus the Emperor: that is to say, of so much of the world, as was subject to the Empire of Rome, which no doubt was a very great part, if not the greater part of the whole world.  
And further also this we may easily conceive, that by virtue of the same edict, every one of any of the tribes of Israel, must personally appear, and be enroled and taxed in his own City. Whereupon joseph is constrained to go up from Nazaret, a City of Galilee, to bethlehem in judea, which was the native City of King David: there to be taxed, because he was of the house and lineage of David. And Marie also, goeth with joseph: whether taking the occasion to accompany her husband, that so she might visit her kindred with him: or minding to serve the holy providence of God, to the fulfilling of the holy prophecy of Micah, if happily by this occasion, God brought it to her mind: or rather was enforced to go through the straightness of the edict, specially touching those descended of the royal stock of King David.  
But howsoever it was, whether purposedly on Mary's part, or beside her purpose: this is certain, that the matter was so ordered by divine providence, as was answered: and namely by means of the emperors edict (neither joseph nor Marie of themselves intending this long journey) that the prophesy, touching the place of our saviours nativity, might be fulfilled, as was alleged before.  
Question. Now in the third place: What was the manner of our saviours birth?  
Answer. It was externally, every way very poor and base, answerable to the place itself: which was not jerusalem, nor any chief City above other, but poor bethlehem.  
And in this poor bethlehem, not any chief dwelling house, meet for man to lodge in: but in a stable, where Mary was thrust aside, because joseph could get no other room in the Inn, in that time of so special resort, and concourse of people, as it may seem.  
So indeed doth Saint Luke report it, in the same his second chap: verses, 4.5.6, 7. 
Explication and proof  Whereby it is evident, that our Saviour Christ, though the only right heir of all things, came into the world, in as poor a manner, as any the poorest child that was borne of woman; specially of any, of orderly and honest course of life, whosoever.  
The chamber of his birth, as we see, was no better than a stable: his cradle but a trough or manger, wherein cattle used to eat their provender. And I doubt not, but his swaddeling clouts, and all other furniture, was answerable to them. So little was our Saviour beholding to the world, for that entertainment, which it gave him for his first welcome into it.  
Thus far of the holy history of the birth itself, concerning the time, place, and manner of it; answerable to the holy prophecies, given forth by the holy Ghost, of the same. For even from his birth and so forth, he was in outward appearance, but as a root out of a dry ground, and having neither form nor beauty, like to any of the bravery of this world: as the Prophet Isaiah foretold, as we read in his holy prophesy, chap. 53. verse 2.  
Let us now proceed to those things, which are in the holy story adjoined to the most near circumstances of the birth, for the more full manifestation and confirmation of the certainty of it.  
Question. Which are they?  
Answer. They were these which follow.  
First the testimony of the holy Angels, to the Shepherds of bethlehem, the same day that our Saviour was borne: first by one Angel alone, who was by and by seconded by the acclamation of many Angels, whom the Evangelist termeth to be a multitude of heavenly soldiers; giving thereby to understand, that howsoever our Saviour was borne, as a child desolate upon earth, yet he was guarded with all the Angels of heaven.  
Secondly, the shepherds themselves were witnesses of the birth of our Saviour, thus testified by the holy Angels, so soon as they using great diligence, had found by experience and trial made, that all things were so, as the Angel had told them.  
Thirdly, the circumcision of our Saviour Christ, following 8. days after the birth, and the naming of him jesus, at the same time as the Angel had named him before he was conceived in the womb: they tend directly to the same end.  
Fourthly, hereunto also serveth the appearing of the Star, to the wise men of the East, and their coming to make inquiry of his birth at jerusalem, making no question but that he was undoubtedly borne: and thereupon also, the going of the star before them, not circular wise, but in a direct course, from jerusalem to bethlehem, where they found him: both according to the direction of the holy Scriptures, and also of the extraordinary star: and offered their gifts, in declaration of their spiritual homage unto him.  
Fiftly, that which is recorded concerning the presentation of our Saviour Christ according to the Law of Moses, together with the memorable things which fell out at the same: such as were the testimony of Simeon, and his holy prophesy, concerning our Saviour, in the Temple: and the testimony of Anna a holy prophetess, both in the Temple, and to all in the city: they were so many testimonies of his birth.  
Finally, the birth of our Saviour Christ is manifested and confirmed, by that which is recorded concerning the malice of Herod; in that he most wickedly, and treacherously, intended the destruction and murder of our Saviour, even from his birth. And in that, to the same end and purpose, he commanded a most cruel and barbarous infanticide, or murdering of all the young infants, that were male children in bethlehem, and all the places there about, from two years of age, and under: though all in vain, through the most watchful providence of God, who preserved our Saviour from this untimely death, that he might in due time, be a Saviour by death, to give us everlasting life.  
All these are indeed, very notable manifestations and confirmations, 
The meaning of the Article.  of the undoubted certainty of our Saviour Christ, as the words of the holy Evangelists themselves, do plainly declare.  
Concerning the first whereof, we read in the 2. chap: of Saint Luke from the 8. 
Explication and proof.  verse to the 15. in these words, And there were (saith the Evangelist) in the same country shepherds, abiding in the field, and keeping watch by night, because of their flock. And lo, the Angel of the Lord came upon them, etc.  
Concerning the second, it followeth in the same chapter, from the beginning of the 15. verse to the end of the twentieth, after this manner, And it came to pass, when the Angels were gone away from them into heaven, that the Shepherd's said one to another, let us go then unto Bethlehem, and see this thing that is come to pass, which the Lord hath showed unto us. So they came with haste, and found both Marie, and joseph, and the babe laid in the manger, etc.  
Concerning the third confirmation, it followeth still in the same chap: from the 21. verse thus. And when the eight days were accomplished, that they should circumcise the child, his name was then called JESUS, who was named of the Angel, before he was conceived in the womb.  
By the which circumcision, our Saviour made himself subject to the Law, and to stand bound to fulfil the righteousness of it for us. So that he did not only take our nature, but also set himself in our estate and condition, so far as might be without sin.  
Concerning the fourth confirmation, we read, Mat: ch. 2. from the beginning of the ch. to the 12. verse, when jesus then was borne, at bethlehem in judea, in the days of Herod the King behold (saith S. Matthew) there came wise men from the East to jerusalem, Saying, where is the King of the jews that is borne? For we have seen his Star in the East, and are come to worship him, etc.  
Concerning the fift, return again to the second chapter of Saint Luke, and read in your Bible, from the 22. verse to the 39, as it followeth thus. And when the days of her purification, after the Law of Moses were accomplished, they brought him to jerusalem, to present him to the Lord, etc. By the which his presentation, he was dedicated to God, to minister in holy things, on our behalf.  
And concerning the last confirmation, we read it thus testified by the Evangelist Mat: ch. 2. verses 16, 17, 18. Then Herod seeing that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem and in all the coasts thereof, from two year old and under, according to the time which he had diligently searched out of the wise men. Then was that fulfilled, which was spoken by the Prophet jeremiah, saying. In Rama was a voice heard, mourning and weeping, and great lamentation: Rachel weeping for her children and would not be comforted, because they were not.  
Thus we see, that we have a most sure and plentiful ground and stay, for the warranting of our belief, concerning the birth of our Saviour Christ, of the Virgin Mary.  
LEt us therefore go forward to the second point of our inquiry, concerning the meaning of the Article.  
Question. What may that be?  
Answer. The meaning of this Article is thus much, that the human nature of our Saviour Christ: being conceived by the holy Ghost, of the very substance of the Virgin Marie, as touching the flesh, and continuing to receive nourishment, and growth, in the womb of the Virgin, after the natural course and manner of the fruit of the womb, in all other women: yea continuing in the womb for so long a time, as women do go ordinarily with child; was also according to the same season, borne, and brought forth into that world, by the travel of the Virgin, after the same natural manner, that other children, are borne.  

Explication & proof.  This is the true meaning of it indeed. All things were as ordinary in the birth, as might be, concerning a child of so extraordinary conception. And yet, that also was as ordinary, as was meet & convenient that it should be without all unclean & sinful lust, yea even as touching the holy vir: who was in this respect, sanctified of God, above all other women. God would in the one, and in ●he other, 
The Promise  avoid all miraculous dealing, as much as might be, that our Saviour might not only take our very true nature, but also that we might know, and upon certain and clear knowledge, believe it to be so.  
To this very purpose it is, that in the ancient prophesy of the Patriarch jaakob (as was touched before) such a word is used, to signify the human nature of our Saviour, as properly noteth the afterbirth, which usually attendeth upon childbearing. Shilo, 1. secunda eius, id in quo innoluitur partus in utero existens. Metonymia rei continentis pro contenta ut inquit Trem.  
And that by this word Shilo, the Messiah or Christ is meant, all Interpreters, both jews and others, do consent, as the same Tremellius witnesseth.  
To this purpose also, mention is made of the opening of the womb according to that Law of God, touching the first borne, which should be presented to the Lord: Exod: 13.2. And so our Saviour was, as we saw before. Luke 2.23. Neither is the circumcision of our Saviour, nor the purification of the Virgin Mary, impertinent hereunto.  
And it is to very necessary purpose, that we should know these things to be so: to the end we might be every way assured of the truth of the human nature of our Saviour, against all heresies contradicting the same. For otherwise surely, they should never have been thus plainly, and particularly expressed, in the holy Scriptures, both of the Law and of the Gospel.  
Now it is time that we come to the Promise.  
Question. What promise therefore, have we, that our Saviour Christ should be thus borne, and brought forth into the world to us, and for our benefit?  
Answer. All the former promises, and prophecies, concerning the conception of our Saviour for us and our benefit; they are likewise promises that he should be borne for us, and our benefit; yea even for the greatest benefit that might possibly be procured unto us.  

Explication & proof.  It is true. It could not possibly be, that our Saviour should be conceived by the holy Ghost, in vain. His birth could by no means be hindered or defeated. And therefore the promise of this, may be said to be included in the promise of that.  
Question. But have we no special, or express promise, concerning the birth of our Saviour, that it should be to our benefit?  
Answer. Yes. The Lord did assure his Church of this singular mercy, by his holy Prophet Isaiah, long before it came to pass.  

Explication and proof.  This also is very true. For so we read in the 6. verse of his 9 chapter of his prophecy, where we find it thus written, unto us (that is, to our singular benefit and comfort) a child is borne, and unto us a Son is given, and the government is upon his shoulder, etc. Read also, Ier: 23. verses 5.6. Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and prosper, and he shall execute judgement and justice in the earth. In his days juda shall be saved, and Israel shall dwell safely: and this is the name whereby they shall call him, the Lord our righteousness. And again with some further amplification, chap: 33. verses 14, 15, 16. etc.  
To this purpose likewise, serve the prophecies already mentioned, concerning the time, the place, and the manner of his birth, etc. Wherefore of this no more now at this time.  
Question. WE hast to the Comforts of faith, which arise from the birth of our Saviour. Is it not a matter of very great and singular comfort?  
Answer. Yes verily. It both was, and is still, matter of great joy and comfort to the holy Angels: much more ought it to be so to us, and so is no doubt, to all true believing Christians.  

Explication and proof.  So indeed we read Luke, chap: 2. that the holy Angels rejoiced: that the Shepherds rejoiced: that Simeon and Anna rejoiced at the birth of our Saviour Christ. And so ought we all to rejoice, as having singular cause with them according to the speech of the Angel to the Shepherds, saying, Behold I bring you tidings of great joy, that shall be to all people. That is, that unto you is borne a Saviour, etc.  
But of the duties more afterward. 
The Comforts.  As touching the cause of joy and comfort, which we have hereby, we may conceive of it the rather, if we help ourselves by a comparison not unfit to be made in this cause. We know that great joy ariseth to a nation, when the King hath an heir apparent borne to the crown: by whom there is good hope, that the government shall not be derived to a stranger, whereby unnatural oppression and tyrannous government might easily take footing, etc. as we ourselves have lately very sensibly felt, to the unspeakable joy of our hearts, when after the doleful decease of our blessed Queen Elizabeth, our gracious King james hath succeeded, whose entrance upon his royal throne and sceptre among us, was right joyous to all right English hearts: but so much the more, because he bringeth with him, a young Prince, yea more than one, of a right princely seed. But the cause of joy which now we speak of concerning our Saviour Christ, is infinitely greater, not only to us, or any one nation, that should otherwise have perished under the tyranny of the Devil, sin, death, and Hell: but to all nations under heaven: seeing the deliverance and salvation of all people, dependeth upon our Saviour the only heir apparent of the most high possessor of heaven and earth for ever and ever.  
And seeing (as was said) the Angels of heaven were rejoiced by the birth of our Saviour, as is evident by their praising of God for it: as we have seen Luk. 2.13.14. and namely for our sake, who have the chief benefit of it: it followeth by good reason, that we ourselves, much rather have principal cause of most abundant rejoicing herein.  
Question. But in what respects, is the birth of our Saviour, a matter of so singular and incomparable rejoicing to us, and to all people?  
Answer. First, because hereby, the Lord our God, hath to the glory of his own name, most graciously and comfortably manifested his divine nature in the Person of his Son, so far as it is meet for the same to be manifested to us, here in this world.  
Secondly, because he hath manifested his most gracious and Fatherly good will toward all sorts of men in every nation of the whole world, whosoever shall thankfully embrace that life and immortality, which he hath brought to light, and offereth in his Son.  
Thirdly, because from hence ariseth unspeakable peace, to the conscience of all true believers both in the use of all present blessings, and also in the assured hope of the inheritance of all the blessings of the life to come: in that through him, we are adopted to be ioin●●eires with him.  
F nally, the birth of our Saviour is exceeding comfortable, because the world is as it were borne again, and renewed unto God in him: according as it is said, He is a light of the Gentiles, and the glory of his people Israel; as Simeon said of him, while yet he was new borne. Yea because after a long time of calamity, as it were of most gloomy dark and tempestous weather, he is as the rising of the Sun upon the world, wonderfully clearing the whole face and compass of it.  
So indeed we read from the 2. verse of the 9 chap: of the evangelical prophet Isaiah in that he prophesied thus, The people that walked in darkness have seen a ●reat light: they that did dwell in the land of the shadow of death, upon them hath the light shined etc. And the Apostle Paul saith, that in our Saviour Christ all things are become new. 2. Cor: 5.17. Read also, Malachi, chap: 4.2. He is the Son of righteousness, and health is under his wings.  
But that we may proceed in some order.  
Concerning the first branch of the answer, read, Heb: 1. verses 2, 3. This representation is much more gracious and comfortable, then was that sight of God's glory, wh●ch Moses might be partaker of, Exod. 33.20 etc.  
Concerning the second branch, read and consider the words of the holy Angel●, Luk. 2.14. Glory to God on high, in earth peace, and toward men, good will. And 1. john, ●. 5. ye know that he (that is the Son of God our Lord jesus Christ appeared, that he might take away our sins, and in him is no sin. And our Saviour himself in the Gospel of john, ch. 18.37. For this cause (saith he) am I borne, and for this cause came I into the world, that I should bear witness to the truth.  
And the Apostle Paul, 2. Tim. chap. 1. verse 10. Our holy calling to salvation, 
The Duties.  is made manifest by the appearing of our Saviour jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel.  
And here note also, that it is no small comfort to us the Gentiles, that (as it is evident in the Genealogy of our Saviour) he descended on the mother's side, from some of the Gentiles: as from Rahab, and Ruth, and not altogether from the jews.  
Neither is it to be neglected, that our Saviour did not only descend of the godly, but also of some wicked progenitors: that it might the more clearly appear, that no sin of ours, could either stain him, or hinder the sanctification, either of jew or Gentile, believing in him.  
Touching the third branch of the answer, add unto that parcel of the speech of the holy Angels alleged before, (In earth peace) the saying of the Apostle Paul, Rom. 8.17. If we be children, we are also heirs, of God, and heirs annexed with Christ, etc.  
To conclude, in all these respects, worthily doth the same Apostle determine it to be a most great and gracious mystery of godliness, that God is manifested in the flesh: and thereby hath declared the light of his countenance, most clearly toward his people. It is a joyous and comfortable thing, as we know, for any people to see the face of their earthly Prince, to look cheerfully upon them. But all the comfort, arising from the cheerful face of earthly Princes, is a small comfort, in comparison of that which the christian heart may take, from the light of God's countenance shining upon us, in the most sweet and amiable face of our Saviour Christ, in whom he hath adopted us to be children to himself, and heirs with our Saviour, as was said even now. We may likewise conclude this point from the practice of the Prophet Isaiah, who chap. 7 14. and chap. 9.6, 7. and chap. 11.1. repeateth this as a special comfort to the Church of God against all discouragements that may befall it. Behold (saith he) a Virgin shall conceive and bear a Son, etc. And again, For unto us a child is borne, etc. And yet again, But there shall come a rod forth of the stock of Ishai, etc.  
These comforts, have indeed a further respect, or rather prospect, as we may say, to our Saviour Christ, not only borne, but also dead & buried, and risen again, etc. Nevertheless, we cannot but derive them from his birth, seeing they have as it were their birth together with him.  
ANd thus from the Comforts, let us come to the Duties of faith, which ought to grow from the seeds of the same sown in our hearts by the preaching of the Gospel. Question. Which may, or rather, which ought these duties to be?  
Answer. They may be considered of us, as I have been taught, either more generally:  
Or— else somewhat more particularly.  
Be it so. How therefore in the first place may they be more generally considered?  
First we may, yea we ought to learn, from the example of the Virgin Mary, to keep in faithful memory, and diligently to ponder and weigh in our hearts, the nativity itself, with all those things, that are spoken and done, for the manifestation, confirmation, and illustration of the same.  
Secondly, according to the nature of the mystery of the birth and Person of him that is borne, and according to the blessed ends of his coming into the world, which are altogether most holy, spiritual, grave, and reverend: such also must be the nature and quality of all our joy and rejoicing concerning the same: that is to say, nothing carnal, wanton, or licentious, but altogether spiritual, holy, sober, and heavenly.  
And answerable to this kind and nature of our joy, must be all the fruits and effects of the same continually.  

Explication and proof.  It is very reasonable, and meet indeed, that they should be so. And out of all doubt, upon the due meditation and weighing of the birth, together with the most worthy things belonging thereunto: very excellent and holy effects will follow, through the blessing of God, even according to the working of his holy Spirit, in the hearts of those whom he hath made and propounded to be patterns and examples unto us herein, both Angels from heaven, and also men and women on earth, such as we have heard of before.  
It is our bounden duty therefore, even to the same ends, so to meditate, as we must never cease pondering & weighing of this part of the mystery of faith, until we have prevailed with our hearts, to draw them to reverence, & admire at the most high & holy wisdom, & mercy, & goodness of the lord our God, herein.  
And in this respect, as was said in the first part of the answer, the example of the Virgin Marie is notable, as well for meditation, as for the holy & heavenly fruits thereof. Luk, 2.19. Mary kept all those sayings, & pondered them in her heart, etc.  
But as touching the popish, that is to say, the superstitious manner, or the profane and carnal manner which always accompanieth superstition, in the remembrance & solemnisation of the nativity of our Saviour, by keeping of a good Christmas unto him, in inordinate and gluttonous belly cheer, with greater dispensation and licence to all kind or revel and disorder, then at any other time of the year; in dicing and carding, in masking and mumming, in setting up Lords of misrule, as they are rightly termed: it will upon due examination be found, to be a most absurd, & abominable kind of solemnising: even as far removed from the due celebration of the memorial of the holy birth of our Saviour, as it draweth more near to the profane & superstitious festivities, used at the birth days of the heathen; such as was the more private solemnity of Herod's birth day, when john Baptist lost his head, & the public feasts of Bacchus, in the which the reins were laid lose to drunkenness, and all other filthiness of the flesh.  
The right way of celebrating the remembrance of the birth of our Saviour, is clean contrary to this. 
The feast of the Lord are all of them called holy convocations, by his own holy ordinance. Levit. 23.1, 2, 3, 4. etc.  That is to say, It is not only, for a few days at one time or season of the year: but on every day throughout the whole year, and all the years of our lives, to be more and more careful, to deny all worldly lusts, and every practice of ungodliness: and to set our hearts to lead our lives as righteously, soberly, and godly as we may, by all good means and helps sanctified of God, attain unto. According to the notable instruction of the holy Apostle. Tit. 2.11, 12, etc. yea according to the teaching of the appearance of the grace & mercy of God itself, being duly weighed & thought upon.  
Read also Eph. 5 15, 16, etc. And Isai. ch. 2. verse 2, etc. And Psal. 12 2.1, 2.  
So that to speak generally and briefly in a word, the nativity and birth of our Saviour, duly considered of us, aught to set us continually a work, to mind our own new birth and all prosperous growth and proceeding in the same. 2. Cor. 5.17. Read also Gal. 4.19. And chapter 6.15.  
Neither may we, in this general consideration of duty, neglect to admonish ourselves, to have care to strengthen our faith, by the observation of the former prophecies, fulfilled in the birth of our Saviour, both in respect of the time, place, and manner of it, etc.  
Such than is the more general consideration of the duties.  
Question. Now, how may they be more particularly considered?  
Answer. By the consideration of the time of the birth of our Saviour, we may learn, that God is specially ready to relieve and secure his Church, with spiritual relief, at such time as it is outwardly in special distress: and therefore that we are never to be out of heart, but to comfort ourselves in the love of God's mercy.  
The consideration of the place, as also the manner of the birth, in that it was very poor and base, as touching all outward and worldly glory: it teacheth us, yea it sensibly representeth before our eyes, that our Saviour Christ came not into the world, to bring us earthly riches, but to make us rich in spiritual grace, nor to set us up in worldly honour, but to advance us to the glory of his heavenly kingdom: and therefore that it is our duty to mind and look for these things from him, and to esteem them to be riches and honour sufficient for us, although we should want the other.  
The same consideration teacheth us furthermore, that they are not to estimate and measure the love or displeasure of God, according either to abundance or want of outward things: but according to that shear testimony, which it giveth of itself, from the secret insinuation of the holy ghost, by whom God sheddeth the assurance of his love abroad in our hearts.  
Moreover, we may justly learn from the same, to bear all wants and disgrace in the world, humbly and patiently: and if worldly riches and honour increase to beware of priding ourselves in them: remembering that our Saviour wanted them, even from his coming into the world to his going out of the same.  
Finally, it may be an evident admonition & warning unto us, that we be not at any time offended or caused to stumble, by occasion of any outward poverty or debasement of the church of Christ, or of any true & faithful member, or members thereof, whatsoever they be.  
These indeed are very meet and convenient duties, or at the least a bounden dutifulness of the heart and mind, 
Explication & proof.  which will no doubt yield many singular duties, even in the outward actions of our lives.  
And that the Lord would have us learn, from the seasonable time of the birth of our Saviour, that he hath a special care to relieve his Church, against the special calamities thereof, and at such times as it is so feebled, that it is ready as it were to totter and fall: we may evidently perceive by that use, which the holy Ghost taught both the Virgin Marie, and Zacharie also to make, even in that respect. For so saith Marie in her thanksgiving. Luke, 1.54. He hath upholden Israel his servant, being mindful of his mercy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, he hath as one would say, taken his Church by the hand, to lift it up, being as it were ready to fall to the ground. And Zacharie verse 69. in his thanksgiving, saith likewise, to the praise of God, in respect of our Saviour, then shortly to appear. He hath raised up the horn of salvation unto us, in the house of his servant David, etc. He hath raisee it up (saith he) to wit, being at that time, as it were sunk down, or broken off, as it were to the very head. This therefore ought to encourage us to be of good comfort in the Lord, though it do for any time go hardly with the Church more generally, or with any of ourselves in particular: seeing God is ready in due time, even in trouble, to reach out his hand.  
Secondly, that the poor and base manner of the coming of our Saviour Christ into the world, altogether contrary to the glory and pride thereof, is a plain demonstration, that he came not in worldly respects, but to erect a spiritual kingdom, and to enrich and beautify his Church spiritually: it is of itself very clear. And so the Apostle Paul understandeth and interpreteth it 2. Cor. 8. verse 9 Ye know (saith he) the grace of our Lord jesus Christ, that he being rich, for your sakes became poor, that ye through his poverty might be made rich. This poverty and abasement, beginning thus to show itself at the birth, continued to the death: and therefore no part of it is to be excluded. Yea thus doth our Saviour himself afterward interpret the same, to the Apostles hand: in that he assuring his Disciples of a kingdom, yet telleth them plainly, that they must look for affliction here in this evil world. Luke, 12.32. And joh. 14.17. and ch. 16.33. Hence therefore it is plain, that duty requireth, that we do embrace our Saviour Christ for his own sake, and for the hope of good things by him in the life to come: and not for the love of any worldly thing here in this life, though godliness hath the promise of the things of his life also, so far as God shall see them to be good and profitable for us.  
Thirdly, that the same base and poor manner of the coming of our Saviour Christ into the world, aught to teach us, that we are to measure the love of God by outward riches, and worldly preferments, it is as clear as the light of the Sun. For whom did God, or whom could he possibly love as he loved his own only begotten Son, for whose sake alone, and not otherwise, can any find favour with him? And yet behold, he is borne in a stable, etc. Let no man therefore imagine, that he is so much the better before God, by how much he hath been more richly borne: yea, though he should have been borne after the manner of Prince's children, in never so costly and decked chambers, wrapped up in never so soft linen, laid down to sleep in never so easy a cradle, nourced up never so daintily, etc.  
This should be but a deceitful fancy. All are alike by nature, sinful & base creatures: and as all are brought to the same baptism, so do all stand in like need to be washed and cleansed from their sins, by the blood of Christ, etc. without which washing away of sin, the children of Princes, as well as of the meanest subjects: yea even Princes themselves, for all their great riches & stately pomp, shall be condemned from the glorious presence of the most high god.  
And therefore also, on the other side, no true christian ought to be discouraged, although they be poorly borne, nor any christian woman, though she be poorly brought in bed, as if her child were of less account before God, because of that. For do we not see that Marie was so? yea like enough more poorly, than the poorer sort of women are wont to be, and with less comfortable helpers, and in a less commodious and seemly place for such a business, as the poorest chamber in a base cottage. But what should we speak of Marie, thus poorly brought in bed, in comparison of the child itself, that was borne of her? For the matter is infinitely more admirable, in respect of him the natural Son of God, then of her by nature the daughter of Eve: yea it is not much admirable in respect of her, save only in regard of him.  
Fourthly, who shall not be ashamed to murmur at his wants: or on the other side to be proud, when he is in wealthy and honourable estate in the world, if he do with a right and well advised eye, look upon the birth of the Son of God: without whom it had been unpossible, but we must have been both borne in most extreme dishonour, & also have continued in misery for ever.  
Finally, how should we be justly offended at any outward baseness of the Church, or any true members thereof, if we do advisedly look to the outward baseness of the most glorious head, Prince and governor of them? Is it not meet that the Church here upon earth, which are as the members of the body, should be suitable to the head, such as it was while it remained here on the earth? It may suffice us, that we know it is glorious with in, though it be outwardly somewhath brown or black. Psal. 45.13. Cant. 1.4.5.  
Thus than we see, that many outward duties, from a great inward dutifulness of heart, do belong to the comfort of faith concerning the birth of our Saviour Christ duly weighed & considered: both more generally, & also more specially, as hath already been laid forth, in divers particulars, in such sort, as that which hath been hitherto observed, might seem to suffice.  
Nevertheless for the further clearing of so worthy a point, it shall not be superfluous for us (as I suppose) to endeavour to gather a further direction herein, from the examples and practice of those, to whom the birth of our Saviour was first manifested: and whom we know, to have been guided by the holy Ghost therein, as hath been observed at large, in the sermons made upon those parts of our text.  
Of these duties, I desire that you do as briefly as may be, make some rehearsal again, according to those examples, which God hath set before us, to the same end. Question. Which may they be?  
Answer. From the example of the holy Angels, we may justly learn, that in so much as they, to whom the incarnation & birth of our Saviour Christ did not so properly belong, did nevertheless, to the glorifying of God on our behalf, most earnest bless and praise the Lord: much rather ought we ourselves to do so; seeing for our sakes it was, that the Son of God thus humbled and abased himself.  
From the example of the Shepherds we are taught, that it is our duty, to use all diligence, both in seeking after the knowledge of our Saviour Christ borne into the world, and of the right ends and uses of his coming and abiding in it: and also in mutual exherting & encouraging one another thereunto. We may likewise learn from them, that according as we ourselves have learned & found out Christ jesus in his word, & by the instructions thereof: so it is our duty, as much as lieth in us, to make him known to all other.  
And further, both from the example of the Shepherds, and also of those which heard the things which they reported unto them concerning the birth of our Saviour: we may well learn, that it is our duty to esteem reverently of the same things, and of all other of like holy record, and to praise and glorify God therein.  
What the duty is, which the example of the vir: Marie teacheth us, it hath been answered before. Fron the example of the wisemen, who came out of the East a long journey to worship our Sa: Christ, we may profitably learn divers notable lessons of good christian duty.  
First, that we ought to esteem most highly and honourably of our blessed Saviour.  
Secondly, that we ought to refuse no labour, or cost, in our seeking to know him.  
Thirdly, that no fear of danger withhold us from diligent enquiring after him.  
Fourthly, that we be in no wise offended at the baseness of his coming into the world: but on the contrary, that we do rejoice in our Saviour so much the more, as in him, that thereby giveth us so much the more assurance, that we shallbe advanced, through his abasing of himself so low for us.  
Fiftly, that we use all good circumspection, that we give no furtherance, or advantage to the wicked, against our Saviour, or his Church and Gospel.  
Finally, that we do most willingly yield ourselves, and all that we have, to his most honourable service.  
From the example of Simeon, we learn likewise, that it is our duty to prefer the true knowledge of our Saviour Christ made man, and sent into the world, before all things in the whole world, yea before our own life and being in it. His doctrine also teacheth us, that not all in the world, but they only that do truly believe in him, and dutifully obey him, shallbe partakers of his appearing.  
Last of all, from the example of Anna, we are taught in like manner, that it is the duty of one as well as of another, of women as well as of men, with all readiness to acknowledge and confess, that our Saviour Christ, is verily & in truth come in the flesh.  

Explication & proof.  These things which are lightsome in themselves, have been more fully laid forth, for a help to our weakness, by the interpretation and opening of the text, in the Sermons made upon the same.  
First concerning the holy Angels, Luke 2.13.14. from these words, And straight way, there was with the Angela multitude of heavenly soldiers (that is, of other Angels, as it appeareth verse. 15.) praising God & saying: Glory be to God, etc. And touching our own duty: Read Isai: chapter 12.  
Secondly, concerning the Shepherds, as it followeth in the same ch. vers: 13.16.17.18.20. And it came to pass when the Angels (that is, the multitude of heavenly soldiers before mentioned) were gone away from them into heaven, that the Shepherds said one to another, Let us go then into Bethlehem, etc.  
thirdly, concerning those that heard the shepherds make report of the birth of our Saviour Christ, we read likewise in the same chap: verse 18. Of whom this is testified, that they did all wonder at the things which were reported by them. And verse 20. it is further testified concerning the Shepherds themselves, that they returned, glorifying and praising God, for all that they had heard and seen as it was spoken unto them.  
And concerning the blessed Virgin Marie, it is said, verse 19 That she kept and pondered all in her heart.  
Moreover, concerning the wise men, we read Matth: cha: 2. And not only of their reverend estimation of our Saviour, as the whole history showeth, but also of their great travel, as we read in the latter end of the first verse. Of their boldness, verse 2. Of their joyfulness, without all offence at the external baseness of our saviours birth: and of their homage and worship done unto him, verses 10.11. And last of all, of their circumspection and care to perform their faithful allegiance, verse 12.  
Concerning in the example of Simeon, we read Luke ch. 2. verses 28.29.30.31.32. He took our Saviour up in his arms, and praised God and said, Lord, now thou dost let thy servant departed in peace, according to thy word: for mine eyes have seen thy salvation, etc. Read also verses 34.35. Behold this child is appointed for the fall and rising of many in Israel.  
Finally, concerning the prophetess Anna, we read as it followeth in the same chapter, verse 36. There was a prophetess one Anna, etc. And verse. 38. She coming at the same instant upon them, confessed likewise the Lord, and spoke of him to all that looked for redemption in jerusalem.  
All which examples, no doubt, are recorded, 
The danger of not believing this Article.  not only for the discourse and explanation of the holy Story: but also for our instruction, and like imitation upon the same considerations, which moved them, both to think, speak, and do, as they did.  
THe duties therefore of faith, concerning this Article, being such as have been described: now in the last place of our inquiry, what is the danger of not believing in our Saviour Christ, the eternal Son of God, borne in due time, Question. very true man, of the Virgin Marie?  
The holy Apostle S. john teacheth, and very earnestly affirmeth, that every Spirit which confesseth not that jesus Christ is come in the flesh, Answer. is not of God, but that this is the Spirit of Antichrist.  
He doth so indeed, as we read in the 3. verse of the fourth chapter of his 1. 
Explication and proof.  Epistle. And there is very good and necessary reason, why he should teach so. For he that denieth the truth of the human nature of Christ, denieth the coming of Christ, yea and all the fruits and benefits, both of his birth, and also of his whole life, and death. And therein he is an open adversary to God, and his Christ, as the word Antichrist itself, given for the title of such, plainly showeth, according to the Greek language.  
And beside that, insomuch as it is a grace of the Spirit of God, to teach Christians to confess, that according to this Article of the Christian faith, jesus Christ is come in the flesh: as the Apostle saith in the former verse: it must needs be that all such as deny it, are of the Spirit of Antichrist, and be therein open adversaries to God, who hath sent his Son in the flesh, truly Conceived by the holy Ghost.  
Such Antichristes and adversaries both to God and his Son our Lord jesus Christ, were the Simonianites, Valentinians, Marcionites, Apollinaristes, and many other sorts of heretics, as they have been rehearsed before, in the Article of his Conception by the holy Ghost, with their several heresies, against the human nature of our Saviour. The belief of all which heretics, was no doubt, nothing better than an airy and vanishing belief, even a shadow and spectrum, of faith, and no true faith in deed: even answerable to that which they held, that our Saviour had no true body, but only an outward appearance of a body, and which as the Devil bewitched them to think, was but a spiritual or airy thing of some strange composition, & not like unto ours, etc.  
And thus by the goodness of God, we are come to an end of our inquiry, concerning the Article of the birth of our Saviour Christ, according to the propounded order of our course.  
Nevertheless, upon some good consideration, we will yet more particularly inquire (as in way of an appendix) why the name of the Virgin Marie is mentioned, in this Article of our belief.  
For it is very unskilfully, yea most wickedly, and blasphemously misconstrued by many, as though Marie herself, had been such a one, as had been conceived without sin, to the end that in respect of her own purity of nature, our Saviour might be borne, and brought forth of her, without all spot of sin. Whereupon also have followed these heretical conclusions: that she is to be esteemed for our Lady here on earth, and a Queen in heaven, & therefore to be pictured with a crown upon her head, & so painted in Church windows, &c: with an opinion that she hath power and authority to command her Son: and therefore is to be prayed unto, etc. But all these are false causes, coined in the deceivable shop of man's superstitious and idolatrous brain: to be utterly condemned and abhorred of all true Christians, as intolerable blasphemies against God, and most heinous injuries, done to the blessed virgin.  
Question. I ask therefore, what be the true causes or reasons, which may be believed to be such indeed?  
Answer. First, for the more full certainty, or perspicuity & plainness of the holy history itself.  
secondly, that our belief might be so much the more e●●a●e and unfolded, concerning the truth of the human nature of our Saviour.  
thirdly, that (as hath been said already) she might be had in memorial, for a notable example to us of believing in Christ, and of obeying his Gospel, and of blessing, praising, and magnifying the name of God, for our salvation, which is brought to light by the incarnation and manifestation of him.  

Explication & proof.  These are the true causes indeed, as may be discerned, by that which hath been set down before. For how can God be sufficiently praised, for this most gracious work of his? And what place is there left, for any doubting? seeing not only, according to the prophecy of Isaiah, it is testified, that the Mother of our Lord was a Virgin, notwithstanding the conception and birth of this child: but also seeing it is particularly described unto us, who that holy Virgin was, by her name, by the place of her dwelling, by her parentage, in that she was the daughter of Elie, by her husband, to whom she was first betrothed and afterward married, by her kindred in that Elizabeth the mother of john Baptist, was her Cousin, etc. Luke chap: 1.26. etc. and ch. 3.23.  
We cannot deny, but the Papists are ready to allege other causes: & namely because (as they teach) the blessed Virgin is to be honoured with a religious worship, as though the Angel should by his example & practice, teach us that we are usually to pray to her, & to praise her, saying, Hail Marry full of grace, etc.  
But it is more than absurd, that the extraordinary salutation of the Angel, fitted & appropriated to his present message, whereby he magnifieth the greatness of God's singular mercy, in vouchingsafe to appoint Marie to so honourable a service, as no creature was ever worthy to be used unto: it is more than absurd, I say, that it should be so superstitiously perverted, to an usual prayer, to be babbled out of the mouth of every child, and to be mumbled upon the beads of every ignorant sot, in words of a language unknown to the most of them that do so use it, and in a false translation and sense, by ●hose that have any understanding of them.  
But some will say, doth not the Vir: Mary herself, speaking by the holy Ghost, say, that all the nations of the earth shall call her blessed? It seemeth therefore that she prescribeth, or at the least prophesieth, that there should a certain religious honour be yielded unto her, Question. in the whole Church of God. May it not be thought so? It cannot be thought so, Answer. of any that do rightly understand the meaning of the holy Virgin. Why? Question. what was her meaning then?  
Answer. She understanding, by the salutation and speech of the Angel, what a singular blessing God of his free grace minded to bestow upon her, in that he appointed her to be the Mother of our Lord jesus Christ: yea she considering also & knowing by the Spirit of prophesy, that she should in this respect, be accounted to be blessed above other women, in the whole Church of God, from generation to generation: she doth from the same consideration, provoke her own heart, to be the more thankful unto God.  

Explication & proof.  It is very true. The blessed Virgin, doth in no wise take upon her to prescribe a law, which she knew well, she had no power to do. Neither could it agree with that holy modesty, which was in the virgin so to do. And if God had minded to set down such a law, as should have prescribed any religious worship, to be done to her, he would have commanded that by the mouth of any other, rather than by her own: The truth therefore is this, that she, from the most dutiful thankfulness of her heart, doth judge it very unreasonable, that she herself should be unthankful to God, when all other should be thankful. Nay rather, she considereth in her mind, that she herself ought to excel all other in thanksgiving, and all the days of her own age, to bless the Lord for so inestimable a blessing bestowed upon her: yea and to set down a memorial and monument of that praise, which God gave her grace, most dutifully to yield and ascribe unto him.  
We do (as ye well know) usually account those blessed and happy women, which bring forth such children, as prove good and profitable instruments, to glorify God in his Church. And it is a great blessing of God indeed.  

Belief in God the Son, who led a most holy & just life, full of temptations and sufferings.  Much more therefore, yea above comparison, 
The ground and history of it.  must we account the Virgin Marie, most blessed of God, in that she was preferred before all other women, to be the Mother of that Son of God, who was not only an instrument of God, in that he was man, but also the Divine author and fountain of salvation, and all blessing to the whole Church of God, in that being God, he assumed and took our human nature of the Virgin Mary, to the same end.  
And therefore also, to the end we may understand the thanksgiving of the blessed Virgin the better, and therewithal in what respects we are to esteem and call her blessed: we are to consider, that she is not only thankful to God, for that it pleased him to make her the Mother of our Saviour, but chiefly for that salvation, which he gave her grace to apprehend by faith in him, as the words of her own thanksgiving, do give us plainly to understand.  
And thus, I trust, we have simply the true reasons, why the name of the Virgin Marie is mentioned in our Creed, agreeable to that further declaration thereof, which we hau●●n the holy Scriptures.  
As for all popish fictions, like as they came into the Church, either by crafty conveyance, or else by violent intrusion, against the good leave of the word of God: so have we good leave, yea a straight commandment from the word, not only to leave them, but even with all the disgrace that may be, to thrust them out again, as it were by the head and shoulders. And God himself, of his infinite mercy, by his own scourge, vouchsafe to whip such intruders and deceivers, out of his holy Temple for ever, even for our Lord jesus Christ's sake. Amen.   

Belief in God the Son, who led a most holy and just life, full of temptations and sufferings.  
THis thus observed, in way of an appendix to the article of our saviours nativity and birth, of the Virgin Marie.  
Question. What followeth now in the Articles of our belief?  
Answer. It followeth, that the same our Saviour suffered under Pontius Pilate, was crucified, dead and buried.  
So it followeth in deed, immediately after the former words, Borne of the Virgin Marie.  

Explication.  Neverthelese, in so much as there are three special things to be known and believed of us, according as they are recorded in the holy Scriptures, betwixt the birth of our Saviour, and his sufferings under Pontius Pilate. To wit, 1. his education and life. 2. his doctrine, and thirdly his miracles: the which, the articles of our Belief, in so great shortness as was propounded in it, in regard of the common weakness of memory, could not in any commodious manner set down: it shall be therefore to good purpose, in this more large collection of the doctrine of faith, to inquire of them, before we come to his sufferings under Pontius Pilate.  
Whereunto, that we may the rather persuade our own hearts: Let us I pray you earnestly consider, that whereas the historical report of the lives of other men, of any special worth or note, in common account, are willingly read and observed, as it is meet they should: yea, and not only the report of the lives of the holy servants of God, but also of many among the heathen, such as Plutarch, and other learned writers have gathered together. Much more willing, yea above comparison more willing aught we to be, to read, hear, and continually to meditate of the most worthy and memorable life of our most blessed Saviour, the only true and perfect mirror of all virtue, as we shall by the grace of God, from point to point observe.  
There are indeed, many excellent things set down in the historical narration of the lives of some among the heathen, for their civil justice and liberality, for their bodily chastity and temperance, for their fortitude & stout courage in defence of the public weal, &c: but all were in them, but shadows of virtues, and no true and holy virtues indeed, if they be compared with the virtues, which God by his holy Spirit of sanctification, wrought in the hearts of many of his people.  
Nevertheless, albeit the lives of the holy servants of God, chiefly of them that are recorded in the holy Scriptures, be much more profitably to be read, & considered, than any of the heathen men: in so much as their virtues were in them, the fruits of the holy Ghost, as was said: and therefore the words, & works done in truth, and not for ostentations sake, or in any other sinister and fleshly respect, as were those of the heathen: yet their lives are not to be compared with the life of our Saviour. For in reading the lives of the best of them, we do meet with many unworthy and uncomfortable declinings, both on the right hand, and on the left, which may justly cause us to blush and be ashamed in beholding the corruption of our own wicked nature, represented before our eyes in them. But the life of our Saviour, from the beginning to the end, is without any the least blemish and stain.  
Let us therefore bend our minds, with the best attention that we may, to inquire after this most holy and righteous life of our Saviour. And the rather because whereas the virtues of other men are their own praise, &c: the virtues of our Saviour Christ, are not only his own praise, but also his merit and desert for us, in the sight of God: as shall be hereafter, more fully observed, in the due place thereof.  
In the mean while, we are to observe, concerning the education and life of our Saviour, that it is to be considered of us, by certain degrees, according to some commodious distinction of the years of his age: partly concerning the time, wherein he lived a private condition of life, and partly concerning the time, wherein he lived in a public estate or calling.  
And concerning the time of his private life, we are to consider of it, first of all from the time of his Presentation in the Temple, until about the fourth year of his age.  
For of his Circumcision, and of the Presentation itself, we have considered already, as more nearly appertaining to his Nativity and birth.  
secondly, we are to consider of it, from the fourth year to the twelfth of his age.  
thirdly, of that which is recorded concerning the twelfth year.  
fourthly, from the twelfth year, to the time that he was thirty years old: at what time his public estate and condition of life began.  
fiftly, from the thirtieth year to the time of his Passion, which was about the space of three years and a half, to be considered from the time of his baptism, under the note or mark as it were, of four several Passovers.  
And herein (when once we shall come unto it) we shall have occasion to consider, after what manner our Saviour was made known to the people, by the ministery of john the Baptist, who was, as the Lord said by the Prophet Isaiah, the voice of a Crier in the wilderness: by the voice of God the Father himself from heaven: by the descending of the holy Ghost, in the visible shape of a dove upon him: and last of all by the execution of his own most holy ministry: in preaching his heavenly doctrine, and in working his most mighty and gracious miracles. But of these also, more hereafter. It may suffice, for the present, that we have an inkling concerning the order, wherein we shall by God's good grace, proceed from point to point.  
NOw therefore in the first place, that we may begin from the time of the Presentation of our Saviour in the Temple, to the fourth year of his age. And therein of his transportation or carrying out of the land of Israel into Egypt: of his abode there: and of his return into Israel again, and also of that which fell out in the land of Israel in the mean time.  
Question. What proof of holy, Scripture have you, for the declaration of this part of his education and life?  
It is notably (though briefly) described in the second chapter of the Gospel, written by the Evangelist Matthew, from the 13. verse to the end of the chapter.  
Quest. It is so indeed. In which of the verses is his carrying into Egypt, and his abode there testified and described unto us, by the holy Evangelist?  
Answer. In the thirteen, fourteen, and fifteen.  
Rehearse the words of the Text.  
13 After their departure (that is, after the departure of the Wise men of the East country) Behold (saith the Evangelist) the Angel of the Lord appeareth to joseph in a dream, saying: Arise and take the Babe, and his Mother, and fly into Egypt, and be there till I bring thee word: for Herode will seek the Babe to destroy him.  
14. So he arose, and took the Babe and his Mother by night, & departed into Egypt.  
15 And was there unto the death of Herod, that it might be fulfilled which was spoken of the Lord by the Prophet, saying: Out of Egypt have I called my Son.  
In these words is contained indeed the holy history, both of the carrying of our Saviour into Egypt, 
Explication and proof.  and also of the recarrying, or bringing of him back again into the land of Israel, with some notation of that space of time wherein he was there. And all (as the holy Evangelist saith) that the prophesy which we find in Hosea the Prophet, chapter 11.1. might be fulfilled. For seeing God had determined to call our Saviour his Son out of Egypt, it must needs be, that he should be first sent into Egypt.  
And beside, we have in this Scripture, a further declaration of the cause of this transporting of our Saviour: which was, for that Herod maligning him, minded to destroy him in his infancy: we have also a declaration of the means and instrument, whereby God revealed the same, and gave direction and commandment to joseph and Marie, for the avoiding of his fury.  
Moreover, there followeth in the same 2. chapped: of S. Matthew, a like holy declaration of the return of our Saviour Christ out of Egypt, verses, 19.20. etc.  
But betwixt the connexion of this and the former part of the Story, there is inserted a narration of the lamentable event, which fell out in Israel, while our Saviour was in Egypt: wherein the deep dissembled, and most cruel malice of Herod against him, is notably discovered.  
Question. In which words of the text is this narration recorded?  
Answer. Verses 16.17. and 18. in these words.  
16 Then (saith the Evangelist) Herod, seeing that he was mocked of the Wise men, was exceeding wroth, and sent forth, and slew all the male-childrens that were in Bethlehem, and all the coasts thereof, from two year old and under, according to the time which he had diligently searched out of the Wise men.  
17 Then was that fulfilled which was spoken by the Prophet jeremias saying:  
18 In Rama was a voice heard, mourning and weeping, and great lamentation: Rachel weeping for her children, and would not be comforted, because they were not.  

Explication & proof.  Here, beside the singular providence of the Lord God our heavenly Father, in defeating the most crafty and bloody intent of Herod, against the life of our Saviour: in that he gave grace to the Wisemen to obey his commandment, & not to regard the dissembling request of the wicked Tyrant: we see also therein, his vigilant care in watching over our salvation, seeing he would by no means have his propitiatory death prevented. And further, concerning the Tyrant, his most dissembling & hypocritical pretence, is notoriously discovered and laid open before the whole world: according to the holy proverb: Hatred may be covered by deceit, but the malice thereof, shallbe discovered in the congregation. Prou: ch. 26. vers: 26. For being disappointed of his crafty designment, he falleth into a notorious rage, commanding & perpetrating such a savage, & more than inhuman massacre, or murdering of poor harmless infants, and tender babes & sucklings, as was never heard of, since the beginning of the world. For though in time of war, & in hot blood as they say, both men & women and children are not seldom put to the sword: yet that any in a time of peace, and in cold blood, as touching any cause of provocation given by poor infants, should rage's against them, and kill and slay them, were it not recorded in the holy Scriptures of God, it might have seemed incredible.  
And therefore no marvel, though the execution of it, be described by a strange kind of effect, in that it is said to have caused Rachel: having lain dead some thousands of years in the fields of that country, where it was done: after a sort to mourn and lament, without any admission of comfort.  
No doubt, the mothers of the children, represented under the person of Rachel: did most pitifully howl and lament, and wring the hands, etc. And thus (saith the Evangelist) must the prophesy of Ier: be fulfilled in a like doleful event, to that which he did more directly prophesy of, concerning the sorrowful captivity of Israel in Babylon: yet so as like singular joy was to follow upon it.  
It followeth now, that we come to the return of our Saviour out of Egypt, into the land of juda and Israel. In which verses of the text is that recorded?  
Question. In the nineteenth verse, and so forth to the end of the chapter.  
Answer. Let us hear the words, which are they?  
Question. 19 And when Herod was dead (saith the holy Evangelist) behold, an Angel of the Lord, Answer. appeared in a dream to joseph in Egypt.  
20 Saying, arise and take the Babe, & his Mother, and go into the land of Israel: for they are dead, which sought the Babes life.  
21 Then he rose up, and took the Babe, and his Mother, into the land of Israel.  
22 But when he heard that Archelaus did reign in judea, in stead of his father Herod, he was afraid to go thither: yet after he was warned of God in a dream, he turned aside into the parts of Galilee.  
23 And he went, and dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets (which was that he should be called a Nazarite.  
Here indeed, we have the return of our Saviour Christ, out of Egypt into Israel, 
Explication & proof.  plainly recorded unto us. And that according to the express commandment and direction of God, by the ministry of an holy Angel: with an encouragement also thereunto, in so much as Herod was dead.  
And hereby also the time of our saviours abode in Egypt, may be collected; insomuch as by the testimonies of such other histories, as may not justly be despised of us, our Saviour is said to be borne in the 33. year of Herodes reign, and that Herod died in the 37. year of the same. Whereupon it followeth, that the return of our Saviour out of Egypt, was about four years after the time that he was carried thither. Whereby also, we cannot but see, that the life of our Saviour, was very full of trouble, even from the birth, in carrying & recarrying, & in all the time of his exile (as it were) & the same also in an uncomfortable place among Idolaters, where joseph & his mother were unacquainted, etc.  
Moreover, we see in this Scripture, the obedience of joseph and Marie, in their staying so long, in this uncomfortable place, even till he had a commandment from the Lord for his return: like as Noah going into the Ark, at the commandment of God, stayed in it, till he had another commandment; that is, a like warrant to go out of it.  
Thus joseph attending upon God: mark also how he receiveth his further direction from him. For being in a great doubt, where he might settle himself best for the safety of the education of the child, God himself assigneth him the place most fit to that end. So good a thing is it, for us always to wait & attend upon the will of God, in the care of all things, which he committeth unto us from time to time.  
Now as touching the place which God appointed joseph, for the bringing up of our Saviour, the Evangelist showeth the reason why the place was appointed to that purpose: namely, that from the denomination of the place, our Saviour might be known to be that branch, which sprung up from the stock of king David, which is prophesied of, and foretold in the holy Scriptures.  
For in so much as, from the name of the city Nazareth where our Saviour was brought up, and lived, even till about the 30. year of his age, he was called a Nazarite, or a Nazarenite: well may it give us an occasion, yea direct us as it were by the finger, to that which is prophesied of him under the word Netzar, which in the hebrewe language signifieth a branch or sprought, to note, what a poor manner of coming he should have into this world at the first, even like to a sprought out of a stock, which seemed to be dead: yet so as he should mightily grow up and prosper, through the blessing of God, above all that the world should be aware of.  
There is indeed another reason alleged, concerning this denomination which we speak of: to wit, because our Saviour (as some think) should by the appointment of God, dwell in Nazareth, to the end he might, by that occasion, be known to be that chief and principal Nazarite, above all that ever were, most holily separated and set apart to any special service, as Samson was, judges. 13.3. etc. or john the Baptist, or any other.  
But the former reason seemeth to touch more nearly the point of the matter. For albeit in the scriptures of the old testament, the name of this city Nazareth, is not mentioned by this name, no nor yet at all, by any word coming near unto it, among those cities, which are rehearsed Iosh: 19.10. etc. to be in the lot of the tribe of Zabulon, where this city is situated: yet in the Hebr: writings of the ancient jews (as it is observed by sundry of our learned writers, this name of the city Nazareth, & also of the citizens thereof, are written with the letter Tsadi, as Notzera or Notzerath for the city, & Notzerim or Notzerijm for the citizens: & not with zain, as the word which noteth one separate to God, or a Nazarite according to the ceremonial prescript of Moses law, is always written in the old Test. And it is the more likely also, because it is certain, from this place of Matth: & many other places in the new Testament, that our Saviour hath this denomination from the city, and not from the rite of Nazaritisme. Matth: 21.11. Mark: 1.24. & Luke 4.34. john: ch. 19 ver: 19 Act. 10.38. Read this point most exactly discussed at large, by M. F. junius in his 8. Parallel.  
Hitherto of the education & life of our Saviour Christ, for that time, wherein he sucked the breasts of his Mother, after the manner of other babes & sucklings, according to that saying of the woman Luke 11.27. Blessed are the paps that gave thee suck: & thenceforth, until he was about four years old. And therewith all, of the place appointed by God himself for his further education, & leading of his life in subjection to his natural Parents, I mean to Marie his natural Mother, and to joseph his Father in Law, as we use to speak, until he came to the age of thirty years, as was said before.  
NOw it followeth, that we proceed from the fourth year, to consider of the education and life of our Saviour, till he came to be twelve years old.  
Question. What ground and warrant have you for this?  
Answer. The holy history hereof is continued by the Evangelist Luke, chap: 2. verse 40.  
Question. Which are the Evangelists words? rehearse them.  
Answer. And the child grew (saith he) and waxed strong in Spirit, and was filled with wisdom, and the grace of God was with him.  

Explication and proof.  Thus indeed, is the holy history to be continued, from that which was before rehearsed, out of the Gospel written by S. Matth. For howsoever in the former verse, that is in the 39 of the 2. ch. of S. Luke, it might seem, as if the return of our Saviour to Nazareth immediately after the Purification of the Virgin Marie his Mother, were there intended by the Evangelist: yet the light of the history itself, showeth plainly, that the carrying of our Saviour into Egypt, & his return back again into the land of juda and Israel, is to be interposed, and borrowed from the Evangelist Matth: as hath already been inserted.  
Now therefore, that we may proceed in the orderly course of the holy Story, as it is continued by S. Luke, we have the report of the education and life of our Saviour Christ, for the space of about 8. year.  
It is a very brief report in deed, but very full of right excellent and worthy matter: above that which might be said at any time, of any other child, concerning the like time of their childhood. Yea so, that even that which may seem to be most vulgar and common, 
Belief in God the Son, who was born of the Virgin Marie.  concerning the bodily and natural growth of our Saviour, which is concerning all children, to be accounted a blessing: yet concerning our Saviour, it ministereth a far more blessed consideration, in that it is most behoveful for us, and the whole Church of God, to be persuaded both of the truth of his human nature, and of his being in our very natural estate and condition in all things, sin only and always excepted. And beside it doth by so much the more, magnify the blessing of God in this respect, insomuch as no tossing to and fro, nor by means of diet, or any thing else, could hinder the same.  
But beside these observations belonging to the body, & bodily estate of our Saviour: there are three other things, of special note, testified & reported unto us.  
First more generally, that he waxed strong in Spirit.  
Secondly, that he was filled with wisdom.  
Thirdly, that the grace of God was with him.  
Here therefore let us pause a little while, to examine these memorable points.  
And first of all, it is meet, that we should thus conceive in our minds, that the most excellent things, which may be attributed to any child of greatest towardness, yea or to any men of years, for the praise of God's grace in them, are ascribed here to our Saviour Christ, while he was yet a child, in a most excellent degree and measure. For even to speak of men, though other of the servants of God adopted in Christ, the only natural Son, have been strengthened in the Spirit, of weak being made strong. Hebr. 11.34. filled with the holy Ghost and wisdom, as it is said of Stephen, and other, Act. 6.3.5. and that God was with them, as it is written that he was with Moses, with joshua, with David, etc. And though jeremy the Prophet, and john the Baptist, were sanctified to their ministery, even from the womb: yet none were ever so sanctified, and strengthened in the Spirit, so replenished with wisdom, and all grace, as our Saviour was, even in his young and tender years, yea even from the womb and in the womb, so far as was meet to the perfitting of every time of his age, and as might best agree to the present estate, and every occasion falling out therein.  
The reason of which perfection, always according to the increase & growth of years, yea of day after day, and of every moment one after another, was the union of the divine nature with the human, in one and the same Person, after a most near and unsearchable manner. And yet so, as God would plainly let us understand, even by these increases of wisdom and grace, that there was from the beginning of the union, a distinction of the human from the divine, which cannot admit any increase of wisdom or strength, or any other either bodily or spiritual, quality or grace.  
The use of all, is this among other things, to teach us to conceive most honourably of our Saviour, even from his childhood, and throughout the same, yea even from his infancy and birth: above all that reckoning, we may, or can possibly make of any the most honourable Persons, Princes children, or Kings themselves, the greatest in the whole world.  
NOw let us proceed to that which is set down for the declaration of his most excellent profiting in spiritual wisdom, and in all heavenly grace, at the twelfth year of his age.  
Question. Where is that part of the holy story set down unto us?  
Answer. It is set down in the same 2. ch. of St. Luke as it followeth from the 41. v●. to the 51.  
Question. Rehearse the words of the Evangelist. How doth he set them down?  
Answer. 41 Now (saith the Evangelist) his Parents went to jerusalem every year at the feast of the passover.  
42 And when he was twelve year old, and they were come up to jerusalem, after the custom at the feast.  
43 And h●d finished the days thereof, as they returned, the child jesus remained in jerusalem, and joseph knew not, nor his mother.  

Belief in God the Son who ●ed most holy and just life, full of temptations & sufferings.  44 But they supposing that he had been in the company, went a days journey, and sought him among their kinsfolk, and acquaintance.  
45 And when they found him not, they returned back to jerusalem, and sought him.  
46 And it came to pass, three days after, that they found him in the Temple, sitting in the midst of the Doctors, both hearing them and ask them questions.  
47 And all that heard him, were astonished at his understanding and answers.  
48 So when they saw him, they were amazed and his mother said, Son, why hast thou thus dealt with us? behold thy Father and I have sought thee with heavy hearts.  
46 Then said he unto them, How is it that ye sought me? knew ye not I must go about my father's business?  
50 But they understood not the word that he spoke unto them.  

Explication & proof.  In this text we see many things recorded concerning joseph and Marie, whereby both their godly care of worshipping God themselves, and also of performing the duty of godly Parents, in bringing up their child with religious education: wherein they are most memorable examples to all Parents to put them in mind of their duty, in that behalf.  
Yet, in so much as all that is recorded, doth principally respect our Saviour himself, who was more willing and ready, even from his youngest years of discretion, to practise every good and holy duty, than they were to move him vn●o it: we will therefore principally consider all things, as they do concern him.  
And first of all, among the admirable things, recorded in the words of our text, let us observe his most willing readiness to go up with his Parents to the Temple, according to the commandment of God, wherein he giveth straight charge, that every male should do so: yea even children, so soon as they might be sit to endure the travel of the journey according to the nearness or far removed distance of their dwelling places, from the Temple of jerusalem.  
Wherefore our Saviour most willingly taketh pains to go a great journey thither, with his Parents, at this twelfth year of his age. And as he went up to jerusalem at this feast, so no doubt he had ordinarily accompanied them to the Synagogue at home, from Sabbath to Sabbath. So that he is therein to be esteemed of us, in his childhood for a most notable example to all children, how they ought even from their first years, to settle their hearts to seek rightly to know God, and accordingly to worship and serve him: and to this end, obediently to hearken to the instructions and counsels of their godly Parents: and together with them gladly to frequent the house of God, the place of his public worship, and in the private houses of their Parents, to delight in reading of the word of God, and in conferring and talking of it, as we may perceive that our Saviour did, being yet but a child.  
And secondly, let us observe from the effect, the admirable profiting of our Saviour, under his domestical education and government: though it was not after the manner of Scholars set to school, or sent to the university, etc. but after the manner of the bringing up of the poorer sort, who if they be taught at all, are taught at the leisure of their Parents at home.  
For notwithstanding any defect in his education, through the poverty of his Parents, he did nevertheless so behave himself at the Temple in the exercise of conference and catechising, (which was even then in use among the Teachers of the word, an exercise allowed by God, and justified by our Saviour Christ in his joining with them therein, and also by his express testimony, in that he calleth it by the honourable name of his heavenly Father's business) that all the Doctors and so many as heard his most wise questions and answers, were astonished thereat, and for a declaration of their admiration at his wisdom, the Doctors take him up, and set him among themselves, as the Evangelist giveth plainly to understand.  
So that out of question, even in the learned Doctor's judgement, our Saviour cleared many things concerning the true doctrine of God, and the holy Prophecies concerning the Messias, etc. in such sort as was far above that which might be expected from a child of his years, and from such kind of education as he had: according to that which was afterward with a bad mind objected against him, as we read Matth. 13. the end of the chapter. Herein therefore, seemeth to be performed (at the least touching some excellent beginnings, 
Belief in God the Son, who was born ●y the Virgin Marie.  and as a hand sell of that which followeth) that which the Prophet Isaiah foretold ch. 50.4 The Lord God hath given me a tongue of the learned, that I should know to minister a word in time to him that is weary: he will raise me up in the morning: in the morning he will awaken mine ear to hear as the learned, etc. For no doubt, this singular measure of grace at this time of his age, which never diminished but grew continually, declareth plainly, that our Saviour was specially taught of God, even from the holy Ghost, immediately, rather than from any human instruction, whereof to speak simply, he stood in no need, as we and all other do from our childhood and thenceforth continually: save that in all things, he would humble himself to the using of the means, to the performance of all obedience, in our behalf, and to leave a most notable example to us, what we ought to do concerning the same.  
Thirdly, whereas it might be thought, that our Saviour should in this extraordinary action of his, through that zeal he bore to the glory of God his heavenly Father, something forget his duty to Marie his natural mother, and to joseph his reputed natural Father, (in which respect, Marie beginneth to charge him, and that with no small appearance of reason, because he put them to great grief of mind and travel of body, by reason of his conveying of himself from them) let us notwithstanding duly consider the matter, from the defence of our Saviour, and we shall find all things so cleared, that all the blame (if there were any due) belonged to his Parents, and not to him.  
For as our Saviour giveth plainly to understand, the duties to God, who is the heavenly Father of us all, but in special manner the Father of his natural Son; are in the seasons thereof to be always preferred before duty to earthly Parents. And chief when any have their special calling thereunto, as our Saviour had, above all other. The Levites, in respect of a special service they were commanded to perform unto god, were commended for this, that they neither knew Father nor mother: that is, they regarded nothing that might hinder their service: much more is our Saviour to be commended, in the like respect at this time.  
And now as touching joseph and Marie, our Saviour doth furthermore make it plain, by his most wise and dutiful defence, (which it was meet he should at this time make for himself) that the failing was in them altogether, and nothing at all in him. For what reason had they to think, that our Saviour, having been always a most dutiful child unto them, would at this time have withdrawn himself from them, for no other cause, then to have hasted homeward with the first of those that returned from jerusalem? Nay rather, what reason had they, but that they should have thought thus with themselves, upon the first missing of him: Surely he is now gone aside to some special purpose, to the glorifying of God before his departure out of the City: or it is sure, that if there be any holy exercise of religion in the Temple, he is gone thither, etc. Such no doubt ought their thoughts to have been, as our Saviour showeth plainly in these words of his holy defence, Knew ye not that I must be in my Father's business? as though he should put them in mind, that he had signified so much unto them before, though either they did not mark it, as they should have done, or else forgot it again, though they might easily have understood it from him.  
Finally, let us observe this notable history, the most holy and excellent disposition of our Saviour in this his childhood: in that according as his Parents, at the last well bethinking themselves, and going to seek him in the Temple, found him: there at the holy exercise of instruction or conference & catechism mentioned before. For no doubt the rare disposition of the child to all godliness, after they had well bethought themselves, caused them to think that it was most like they should find him there. O that children would learn from this most excellent example, to love their church as we use to speak, & the holy exercises of religion, & namely this of catechising, to be willing to be asked questions, & to learn to answer them, according to the doctrine of the holy Scriptures.  
But alas, if Parents now a days miss their children on the Lord's day, where shall they usually find them? In the Church at Sermons, think we. No but in the market places, playing or idly gazing, or if there be any other place of special disorder and vanity. The same may be said of servants, and many of elder years, yea even of some Parents themselves: (it is a shame to speak) who may sooner be found in the beerhouse, etc. then in the house of God.  
But of the duties more afterward.  
NOw in the last place, let us come to the latter part of the education and life of our Saviour Christ, under the government of joseph and Marie: that is, from the twelve year to the thirtieth. In what part of holy Scripture is that recorded unto us?  
It is briefly set down in the two last verses of the same 2. ch. of the Evangelist Luke: that is to say, in the 51. and 52. verses.  
Question. Rehearse the words, as they follow in the text. Which are they?  
Answer. 51 Then (saith Saint Luke) he went down with them, (that is with joseph & Marie) and came to Nazareth, and was subject unto them: and his mother kept all those sayings in her heart.  
52 And jesus increased in wisdom, and stature, and in favour with God and men.  

Explication & proof.  This also is a very short, but yet in the wisdom of God, a sufficient and full description of the life of our Saviour, so far as it is necessary for us to know, for the space of about 18. years; if that which is set down shall be duly weighed and considered of us. For by that which is said here, if it be laid to that which we have seen already, we may without any great or obscure difficulty conceive rightly, what manner of life he led: that is to say, a private and not as yet, nor for all the time mentioned, any public estate and condition of life: not a wealthy and delicious kind of life, but a poor and sober life: not an idle or easy life, but a diligent and painful life. Finally, a life in subjection and obedience to his poor Parents, and not the life of a Master of a family, to have commandment and government over any. Yea which is strange to speak of, and were it not testified by the holy Scriptures, incredible to be thought, (considering who he was) he led the life of an apprentice, or man of occupation, as we may say, working the Carpenter's work, and not a Students life, as was touched before. Matth. ch. 13. in the end, and as it may be further observed, from the Evangelist Mark. ch. 6. verses 2, 3. And john. 7.15.  
And let us further mark, that still this is not without cause repeated, that as our Saviour grew in years, so he grew both in bodily stature, and also in all wisdom and grace, until he came to the full stature and perfection of both: of the body, according to a natural course and proportion like to other men: of wisdom and grace, without measure, infinitely above all other men.  
Finally, let us well observe, that as the Evangelist doth plainly testify, so gracious was the whole conversation and behaviour of our Saviour, that all men were drawn to a singular love and liking of him: to wit, so many as had any grace, and true discretion, to perceive the excellency of his rare wisdom and all other virtues. The which were not excellent only in appearance before men, who are not seldom deceived in their judgement: but also even in the sight of God, who in all things, doth at all times, judge most true and righteous judgement. And therefore it is expressly testified by the Evangelist, that our Saviour increased in favour with God, as well as with men. That is, the favour of God did shine forth more and more brightly in the most gracious effects and fruits thereof toward him, in such sort that it did evidently appear to all that had eyes to see, that God did singularly love and delight in him: and that thereby also, all might be effectually moved, to have him in like singular regard.  
Such is the holy history of the most holy & humble life of our blessed Saviour, in his private state and condition of life, even from his infancy, every way admirable to all that shall duly understand and weigh the same: 
Belief in God the Son, who led a most holy & just life, full of temptations and sufferings.  in that so high an excellency should abase itself so low, and so obscurely: though it could not for all that, but it must needs break forth like as the Sun of the firmament doth, and in the darkest day casteth forth some light, through the thickest cloud thereof. Thus far of the private life of our Saviour.  
NOw let us likewise call to mind, and diligently consider the life of the same our Saviour, in his public estate and condition; that is, from the thirtieth year of his age to the very time of his Passion under Pontius Pilate.  
And first, let us consider his manifestation by the public testimony, and whole ministery of john Baptist: and then by the testimony of God the Father, and of the holy Ghost, at his holy Baptism: which was a public warrant and most divine testification from heaven, both of the most high person, and also of his calling to his most holy office appropriated thereunto. And last of all, let us consider of his own manifesting of himself, by the execution of the same his office, in his most effectual preaching, praying, working of miracles, etc. even to the last instant of his special sufferings, before the time of his death. All which may be distinguished, according to the several Passovers, from year to year, as was mentioned before.  
Let us therefore, as briefly, and as plainly as we can, seek to inform and establish our faith in these excellent points, from the testimonies of the holy Scriptures.  
And first of all, insomuch as the manifestation of our Saviour, by the ministery of john the Baptist cometh to be considered of us: let us inquire after it in this order.  
First, how he did it by his preaching of him being absent, as one specially appointed of God to go before him to prepare the way for him after that manner: that is by stirring up the hearts of the people, to a present expectation and desire after Christ, who was now to manifest himself. Secondly by the pointing of him out with his finger, being present among them, in such sort that they could not be ignorant who or which he was.  
And both of these, by an often repeated testimony and witness, the which he most plainly and constantly gave of him, so long as he lived: and that not only while he was at liberty, but also in the time of his imprisonment, even to his very martyrdom and death, by the unjust and bloody hand of Herod, the brother of Philip.  
All which things, that we may understand the better, and to the end they may be of the better credit and authority with us, concerning this special and most worthy ministery of john the Baptist thereunto.  
Question. What ground of holy Scripture have you to this purpose?  
Answer. We have both special prophecies of it, from the mouth of God that it should be so: and also the written history of the performance thereof, most notably described by the pen of the Evangelist Luke.  
We have so indeed. Wherefore let us in the first place, call to mind the prophecies: and then proceed to the history showing the fulfilling of them.  
Question. Which are those prophecies that you speak of?  
Answer. First the prophecy of Isaiah chap: 40. verses, 3, 4, 5. Then the prophecy of Malachi, chap: 3. in the beginning of the first verse. And 4. verses 5. and 6. which are the last words of the old Testament.  
Rehearse you the words of the Prophet Isaiah.  
Question. Which are they?  
Answer. 3. A voice crieth in the wilderness, (saith the Prophet) Prepare ye the way of the Lord, make strait in the des●rte, a path for our God.  
4. Every v●lley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be strait, and the rough places plain.  
5. And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.  
That this prophecy was given forth concerning john Baptist, the holy Evangelists do plainly confirm. Mat. chap: 3. Mark chap: 1. Luk. chap: 3. and john. chap: 1.  
Rehearse now likewise, the Prophecy of Malachi.  
Question. Which is that?  
Answer. In the beginning of the third chapter, thus we read.  
1. Behold (saith the Lord) I will send my messenger, and he shall prepare the way before me.  
5. And again in the two last verses of the 4. chap. thus it is written, Behold, I will send you Eliah the Prophet, before the coming of the great and fearful day of the Lord.  
6. And he shall turn the heart of the Fathers to the children, and the heart of the children to their Fathers, lest I come and smite the earth with cursing.  

Explication and proof.  That these Prophecies of Malachi, were likewise given forth concerning john Baptist: Read Luk: 1, 17. Mat: 11. verses 10.14. Luk. 7.27. and again, Mat: 17.9, 10, 11, 12, 13. And Mark: chap: 9, 11, 12.13. Where it is not only testified to be so, by the Evangelist; but also by the Angel of the Lord, and by our Saviour himself.  
Thus much concerning the Prophecies.  
The history, showing the accomplishment of these Prophecies, is next to be considered.  
And first, concerning the preparation and appointment of john Baptist, to this special ministery and service.  
Question. Where is this recorded?  
Answer. In the first chapter of the Gospel according to the Evangelist Luke, from the 5. verse to the end of the same chapter.  

Explication and proof.  In reading of these parts of this chapter: we cannot but conceive, from the accurate and exact report of the Evangelist: first, concerning the conception of john, and then concerning his birth, that he is honoured of God, as a Person, whom he will have to be of special note; even as one appointed from the womb, to a most notable and memorable service. For seeing he is the forerunner, and as it were the Herald, or Scepter-bearer before our Saviour, who ought to be of more high reputation with us, than any, yea then all earthly Princes: therefore it must needs follow, that we are to esteem of him, as of a more honourable officer, and accordingly of his office, to be more honourable than any of like place and standing, before any earthly Prince, or King of this world.  
Question. What therefore (in the first part of the chapter) are those things that the holy Evangelist recordeth concerning his conception, which may argue thus much unto us?  
Answer. First, he declareth both the time when, and also the place, whether God sent his holy and mighty Angel Gabriel from heaven; to give the knowledge of this gracious work of God, to Zacharie a godly Priest of the Law: whom God appointed to be the Father of this john the Baptist, by Elizabeth his wife, a like godly and ancient matron in Israel.  
Moreover, the holy Evangelist setteth down a full narration, of the whole comfortable message of the Angel: containing a description of the singular office, and ministery, whereunto it was the will of God, to sanctify this Son of Zacharie and Elizabeth, even from the womb.  
And furthermore, Saint Luke reporteth, that the Angel foretold, what rare and mighty effects should follow, upon the ministery of this child: and also how he directed Zachari● after what manner, God would have the child brought up, and nourished: to wit, after the manner of an holy Nazarite. The Evangelist showeth also, that in this respect, the Angel prescribeth Zacharie, by the commandment of God, to call this his Son, by the name of john, to signify thereby, the great grace and mercy of God, not only toward Zacharie and Elizabeth, but also to all Israel, in giving him such a child.  
These things indeed doth the holy Evangelist notably lay forth in the former part of the chapter, beginning at the 5. verse. and so forth to the 18.  

Explication & proof.  Neither is it to be neglected, that moreover and beside all the excellent things already mentioned, he declareth further, that in so much as Zacharie did not give credit to the gracious message of the Angel, but after a sort reasoned against the possibility of it, in that, incredulously he demanded a sign for the proof and confirmation of it unto him: he was therefore justly stricken with dumbnes, until the time that the child was borne, as we read from the 18. verse to the 26. Hitherto of the report which the Evangelist maketh, concerning the conception of john, in the former part of that chapter.  
Question. Now, what are those other things, which he recordeth in the latter part of the same chapter, even from the 57, verse, to the end thereof, concerning the birth of john: whereby it may yet further appear, that he was appointed of God to be a singular Person, for the execution of a most rare office and ministery?  
Answer. They are these that follow.  
First, the singular and unwonted joy of many, at his birth: according to the word of the Angel to Zacharie.  
Likewise, the joy of Zacharie himself, not only at his birth, because a child of so gracious a promise was given him; but also, because at the circumcision of the same child, his speech was restored unto him, and as it seemeth his hearing likewise; in so much as it is said, that in the time of his dumbnes, they made signs to know his mind, concerning the name of the child.  
Thirdly, the Evangelist Luke recordeth the excellent prophecy, and thanksgiving of Zacharias, whereby immediately after the restoring of his speech, he praiseth God, and foretelleth the near approaching of our Saviour Christ then shortly to follow: and the special office of his new born child, in that he was assured by the holy Ghost, against his former doubting, that according to the word of the Angel, he should be the Prophet of the most high, to go before the face of the Lord, to prepare his ways. And to give the knowledge of salvation, unto his people, by the remission of their sins: and so forth, as it followeth to the last verse of the chapter.  
Fourthly, the Evangelist reporteth the extraordinary education of the child by his parents, and his religious obedience to them, according to the commandment of God, both for diet, and apparel, avoiding all delicacy and niceness in them both: according also as the Evangelist Matt: testifieth, chap: 3. verse 4. And the Evangelist Mark chapter 1, 6. And our Saviour Christ, Matthew chapter 11. verse 8.  
Finally, Saint Luke reporteth the extraordinary growth of the child, in all spiritual graces, meet for the furnishing of him, to the execution of his great office, against the time thereof: as we read in the last verse of the first chapter.  
All these things, do evidently declare, that the sending of john the Baptist before our Saviour Christ was a very great, and memorable work of God.  

Explication & proof.  It must needs be acknowledged to be so indeed: unless we will shut our eyes, against the light of the clear spring of the day.  
The same also may be yet further manifest, by the special calling, whereby it pleased God to call him forth, so soon as the appointed time was come. Let us therefore come to that.  
Question. Where is this special calling forth of john, recorded unto us?  
In the first two verses of the third chapter of the Evangelist L●ke.  
It is so indeed. And it is very carefully set down, as a matter of worthy moment. For the time and season thereof, is expressed by a manifold description of the date, and as it were the period, or full point of it. Namely in the 15. year of Tiberi●s the Emperor of Rome, and then when Pontius Pilate was under him governor of judea, etc. Rehearse the words of the text.  
Question. How do you read them?  
Answer. 1. Now (saith the Evangelist in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being Governor of judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the country of Traconitis, and Lysanias the Tetrarch of Abilene.  
2. When Annas and Caiaphas were the high Priests, the word of God came unto john, the Son of Zacharias, in the wilderness.  

Explication & proof.  The word of God: that is, the commandment of God came unto john; to wit, to his hearing and knowledge, commanding and authorizing him from heaven, to Preach and Baptize in the name of jesus Christ, shortly to come after him. For, that this was the word of God, which came to john: it is evident, by that faithful obedience which he yielded to this word, in such an execution of his office, as not only Saint Luke, but also all other of the Evangelists, have diligently recorded the same, for the instruction of us, and the whole Church of Christ, in this behalf; whereunto also our Saviour himself giveth witness. Mat: 11.7. etc. chap: 21.25. and john 5.33.34.35.  
THus much observed, concerning the calling: let us proceed to the execution of his office, whereunto he was thus called forth.  
In the which, because john according to the most wise direction of the Spirit of God, proceeded by certain degrees; let us accordingly, follow him in his footsteps, as we shall find him to have gone before us.  
First therefore, we find that he began his ministery, by convincing the people of their own most sinful and damnable estate in themselves, that so he might bring them to earnest and speedy repentance; and cause them to see the necessity of God's mercy to their salvation, the which was now shortly in and by our Saviour, to be more openly, and plainly revealed, then yet it had been. And herein did john insist, until the time, that our Saviour was manifested at his Baptism.  
Secondly, he giveth a more direct, and often repeated witness of him, even to the very time, that Herod beheaded him. And this did john, partly when our Saviour was baptized: but much more, after his Baptism. And that again, partly while our Saviour was tempted in the wilderness: and partly, after his return. And then twice, by pointing of our Saviour out by the finger, at such time as he was present: but much more often, doth he testify of him, in his absence, labouring by all means to magnify and advance our Saviour, in the hearts of his people: most humbly abasing himself in comparison of our Saviour, that by no means, their hearts might be hindered from the embracing, and acknowledging of him, to their salvation.  
This being the course, which john hath tracked by his holy ministery: let us accordingly follow him.  
Question. And first, where is his more general and preparatory doctrine, accompanied with the Baptism of the Gospel, set down unto us.  
Answer. It followeth in the abovenamed third chapter of the Evangelist Luke, from the 3. verse to the 19 of the same chapter.  
There it is very notably, and most at large, set down indeed. In the reading whereof, specially if we call to mind the interpretation of it, as we have heard it in the ordinary course of Preaching upon it: it cannot be, but we must needs perceive, a wonderful spirit to have been in the servant of God: not only touching the Doctrine, but also in respect of his most zealous accommodating, and applying of it, to all sorts of people, as might be most fit, and effectual through the blessing of God, to the conversion of all that belonged to the Lord.  
Whereby also, we ourselves may justly be put in remembrance, how we ought to be prepared, and to prepare ourselves continually, to receive Christ into our hearts; yea, more and more fully, to entertain him to our own endless comfort and salvation. That is to say, we may hereby clearly perceive, that we must admit the terror of the threatenings of God, to chase away our security: that we must repent of our sins, deny all opinion of our own righteousness: and rest altogether, upon the free grace and mercy of God, revealed in our Saviour Christ to salvation, through his righteousness and redemption. Finally, that we must bring such fruits, as we may declare the truth of our repentance, and humiliation before God: every one of us, according to the duties of our several callings. For so doth john earnestly charge all those, to whom he preached publicly: and every one of them that sought any more private, or particular direction from him: as appeareth at large, by the testimony of the Evangelist Luke, in the chapter before alleged. The same doctrine of john Baptist, recorded more largely by Saint Luke, is more briefly contracted by Saint Mat: chap: 3. from the beginning of the chap: v: 1.2.7.8.9.10.11.12. And yet more briefly, Mark ch. 1.4.7.8. Read also john: ch. 1. verses 6.7.8. and Act: 10.37. and chap: 11.16. and chap: 13, 24: and chap: 19.4.  
Such is the more general, and preparatory doctrine of john, before the manifestation of our Saviour Christ at his Baptism. We come now, to his more particular and direct testimonies.  
And first, to that which he gave of him at his Baptism.  
Question. Where is that recorded?  
Answer. In the 13. and 14. verses, of the 3. chapter of S. Matthew, in these words. Then came jesus from Galilee, to jordan unto john, to be baptized of him.  
But john put him back, saying, I have need to be baptized of thee, and comest thou to me?  

Explication & proof.  This indeed is the first more particular testimony, which john gave to our Saviour: wherein, he acknowledgeth, as we see, his incomparable dignity.  
Let us proceed to the rest. The next of those testimonies, which we find recorded, were they which john gave of our Saviour, while he was tempted of the Devil in the wilderness, whether he was led away by the holy Ghost, immediately after his Baptism: as the Evangelists Mat: Mark and Luke, do expressly witness.  
Question. Now, there are two of this sort. Where is the first of them set down?  
Answer. It is set down in the first chapter of the Evangelist john, verse 15. after this manner, john (to wit, john the Baptist) bar● witness of him and cried saying, This was he of whom I said, He that cometh after me is preferred before me: for he was before me.  

Explication & proof  Here again, doth john the Baptist, give a notable testimony to the peerless excellency of our Saviour Christ; unto whom all flesh ought to direct, not so much the eye of their head, as the eye, and hand, of their mind and heart: that happily they may see, and enjoy the salvation of God, which is only to be found in him.  
And thus no doubt, was john earnest, all the time that our Saviour Christ was in the wilderness, even until the day before his return out of the wilderness, to the place where john continued his preaching, and baptizing: that is to say, in Bethabara beyond Iorden. john. 1. verse 18.  
Now as the Evangelist john showeth, in the very next verse: the day next before this return of our Saviour, john the Baptist gave an other most notable, and resolute testimony of him: by occasion of an inquisition, that passed upon him by certain Priests, who were of the pharisees, and that by the authority of a Council, held at jerusalem, to that end.  
Answer. Where is that notable testimony recorded?  
Ans. It followeth in the aforesaid first chapter of the Evangelist john, from the 19 verse to the 2●. verse of the same.  
Quest. Which are the words of the Evangelist?  
Ans. 19 Then (saith the Evangelist) this is the record of john, when the jews sent Priests and Levites from jerusalem to ask him, who art thou?  
20 And he confessed and denied not, but said plainly, I am not the Christ.  
21. And they asked him, what then? Art thou Elias? and he said, I am not. Art thou the Prophet? And he answered: No.  
22. Then said they unto him, what art thou, that we may give an answer to them that sent us?  
What sayest thou of thyself?  
23. He said, I am the voice of him that crieth in the wilderness, Make strait the way of the Lord, as saith the Prophet Esaias.  
24. No● they that were sent (as the Evangelist saith further) were of the pharisees.  
25. And they asked him, and said unto him, why baptizest thou then, if thou be not the Christ, neither E●ias nor the Prophet?  
2●. john answered them, saying, I baptise with water: but there is one among you, whom ye know not.  
27. He it is which cometh after me, who is preferred before me, whose shoo-la●chet I am not worthy to unloose.  

Explication & proof.  This verily is a notable testimony indeed, most resolute and wise concerning himself, for the justifying of his own office and calling; and most dutiful, and honourable, concerning our Saviour Christ.  
This testimony is so much the rather to be embraced of us, because it was given upon so imperious & dangerous an examination. So that we may perceive hereby, that john was in no doubt, either of the truth which he had taught, or of the office which he executed: neither that he feared any danger, whatsoever might grow unto him thereby. He was not as a reed shaken with the wind, timorous and mutable, but a most valiant, faithful and constant servant of God. And such aught every one of us to be, in the profession of the name and truth of our Saviour Christ, if ever we should be called into question for it.  
To this end and purpose, all the testimonies, which john gave unto our Saviour Christ and his truth, are of exceeding good use, for the confirmation of our faith. And even for the same cause, let us hold on our course to gather the rest.  
Of the which, the next that do follow, are those wherein john the Baptist did point out our Saviour Christ with the finger. And of these also, there are two recorded. Question. Which was the first of them?  
Answer. It was that which followeth in the Evangelist john, from the 29. verse of his first chapter to the 35. of the same.  
Question. Rehearse the text. Which are the Evangelists words?  

Answer.  29. The next day (saith the Evangelist) john seethe jesus coming unto him, and he saith, Behold the Lamb of God, which taketh away the sin of the world.  
30. This is he of whom I said, After me cometh a man, which is preferred before me: for he was before me.  
31. And I knew him not: but because he should be declared to Israel, therefore am I come, Baptizing with water.  
32. So (as the Evangelist addeth) john did bear record, saying, I saw the spirit come down from heaven like a dove, and it abode upon him.  
33. And I knew him not: but he that sent me to Baptize with water, he said unto me, upon whom thou shalt see the spirit come down, and tarry still on him, that is he, who Baptizeth with the holy Ghost.  
34. And I saw and bare record, that this is the Son of God.  

E●●●●●ation and proof.  In this testimony, john the Baptist doth not only give witness to the most high excellency of the Person of our Saviour, as he did before: but also to the most sweet and comfortable fruits and effects of his most holy office: that is, remission of sins, and sanctification of life, through the blood of Christ.  
This is the first testimony, given by john, of our Saviour, when he was at the same time present, and in the view of the people.  
The second followeth, which was of like sort; but not so public, as the other. And it followeth in the next verses after the former text: to wit, in the 35. and 36. verses of the first chapter of john.  
Question. Which are the words?  
Answer. 35. The next day (saith the Evangelist) john stood again, and two of his Disciples.  
36. And he beheld jesus walking by and he said, Behold the lamb of God.  

Explication and proof.  This then, as we see, is the second testimony, which john gave to our Saviour, in his presence. The use of which so particular and personal testimonies, as we may call them, give us thus much to understand: that the very true Christ must be truly and particularly known, and discerned from all other, of every one that shall be saved by him.  
The which blessed effect, God gave to the present speech of john, to his two Disciples. For as it followeth in the next verse, etc. The two Disciples, to wit Andrew, Simon Peter's brother, and another not named by the Evangelist, upon that testimony of john Baptist, follow our Saviour, and become his faithful Disciples.  
NOw after these testimonies, given by john in the presence of our Saviour; there follow other given in his absence, according to the usual course of his most holy and zealous ministery, wherein he was most constant and painful. A particular example whereof, the Evangelist john setteth down, in the 3. chapter from the 23. verse to the end of the chapter. The which testimony, as the Evangelist doth furthermore observe, was given by john Baptist at Enon, besides Salim, where he baptised, because there was much water. And he gave it also for the further instruction and admonition of his Disciples, who were not yet persuaded by his former and often repeated testimonies. So hard a thing is it, to settle in the heart, true faith in the true Christ.  
Let us therefore, for our further help, harken to this testimony of john also.  
Question. What are his words? specially from the 28. verse. Rehearse the text.  
Answer. 28. Ye yourselves (saith john Baptist to his own Disciples (are my witnesses, that I said, I am not the Christ, but that I am sent before him.  
29. He that hath the bride, is the bridegroom: but the friend of the bridegroom, who standeth & heareth him, rejoiceth greatly, because of the bridegrooms voice. This my joy therefore is fulfilled.  
30. He must increase, but I must decrease. He that is come from on high, is above all, etc.  

Explication and proof.  john we see, is always like himself: a most excellent pattern, and precedent, to be imitated and followed, of all faithful Preachers of the Gospel, in their Preaching: to wit, that their care ought to be altogether, to make Christ known to the people, that they may truly believe in him, and above all, to rejoice in him: and not to rest in any vain admiration of the great learning, or zeal, or any other gift, or gifts, of their preachers.  
And hence also, may all hearers receive an excellent instruction how to hear, and whom they ought to hear, and receive; namely, those that Preach Christ, and not themselves. Considering, that this is the scope and aiming point, of all both hearing and preaching: yea and of reading, conferring, and meditating, and whatsoever beside.  
I cannot speak now, of this testimony, as it deserveth: for that were to make many Sermons of it again, as we have done heretofore: It may suffice now, that we do briefly call to mind, and think more fully of the rest by ourselves, as God shall give us remembrance and a fit opportunity to the same.  
Only let us not forget, that this was the last recorded testimony, which john gave of our Saviour, in the time of his liberty: and that also, not long before he was cast into prison, as we have an inkling given us, in the 24. verse of this 3. chap: of the Evangelist john, which now we speak of.  
The last recorded testimony, is now only behind: to wit, that which this excellent Minister of God, gave of our Saviour Christ, while he was unjustly imprisoned by Herod, that tyrannous and foxlike Tetrarch, as our Saviour himself did afterward term him.  
Question. Where is this last testimony recorded?  
Answer. It is recorded in the 11. chapter of Saint Matthew, verses 2.3. And in the 7. chap. of Saint Luke, verses 19 and 20.  

Explication and proof.  In these places, both the Evangelists alleged, do indeed record, that john being in prison, sent two of his Disciples to our Sa●●● to know whether he were the Christ that should come, or whether they should look for another, or no. But how may this be accounted a witness, Question. given of our Saviour Christ: and for a confirmation that he is the true Christ: when as it may seem rather, to be a recalling, or recanting of all his former ministery and testification, into question and doubt?  
Answer. That john was in no doubt at all himself, but remained the same man in prison, that he was before in the time of his liberty: our Saviour Christ doth plainly confirm, as it followeth in the same places of holy Scripture.  

Explication and proof.  Our Saviour doth so indeed. For as he saith, even to prevent this doubt, john was no reed shaken with the wind, but a Prophet, yea greater than a Prophet, etc.  
These words make it plain, that john sent his Disciples to our Saviour, with such a message, not for that he himself was in any the least doubt of it: but for their confirmation whom he sent, and for the confirmation of many other, from that answer, which our Saviour should give.  
This doubtless, was the holy and wise purpose of john, in this practice of his. And he taketh a very fit occasion given him unto it, by that report which his Disciples brought unto him, of the great works which our Saviour wrought.  
And beside, what more excellent way might he have taken, being shut up himself, then to direct his Disciples, to use their liberty in making resort to him, by whom only all true liberty, redemption, and salvation, is to be found: and who alone was able to put them out of all doubt, and to establish them in the true faith?  
Thus therefore, ●he holy devise of john, in sending his Disciples to our Saviour: was not of doubtfulness in himself, but to deliver them from their doubting.  
In which respect, it is worthy to be marked of us, how our Saviour did most excellently fit his answer: and how God also, by his divine providence, so disposed, that at the very time, when john's Disciples came to our Saviour: they found him working many and great miracles. Luke. 4.7.21. Then the which, nothing could be more available to persuade them of that truth, whereof they were in doubt: according to that which we read, john, 10.41.42. Many resorted to our Saviour, and said, john did no miracle: but all things that john spoke of this man, were true. And many believed in him there.  
And thus, we have by the grace of God, collected & gathered together, the manifold testimonies of john the Baptist: tending all to the manifestation of our Saviour Christ, at the time of his entrance into his public estate, and condition of life. The fruit also whereof, was mentioned even now: in that they acknowledging all things to be true, which john spoke of our Saviour, they believed in him, and were no doubt thereby induced so to do, as were many thousands more.  
From this whole discourse, concerning john the Baptist, and his ministry, we may justly conclude now (as was affirmed at the first) as well from the prophecies which went before of him, as by the history showing the accomplishment thereof: that he was in special manner, ordained and prepared, sanctified furnished and authorised by God himself, to be a most notable & honourable instrument of his, to this excellent end and purpose, that he might be a special witness of the coming of the true Messiah, our Lord and Saviour, into the world: according to that which we read in the Evangelist john, ch. 1. verses 6, 7, 8. who writeth thus of him.  
There was a man (saith he) sent from God, whose name was john. The same came for a witness to bear witness of the light, (that is, of Christ) that all men through him might believe. He was not that light, but he was sent to bear witness of the light.  
So that now there remaineth nothing to be said further of john, in this our exercise: but that he, who was so famous and faithful a witness, to and of our Saviour Christ in his life time, was honoured of God, with the crown of martyrdom by his death: in that he died a most constant, & holy witness, both of the justice of the law, in that special reproof of Herod, for the which he was put to death, and also of the righteousness of faith in Christ, to whom he sent his Disciples, as unto the only true Messias and Saviour, not long before the same his death. Read Matth. 11.2, etc. And somewhat more fully Mark. 6.14, etc.  
But touching ourselves, and all other, this addition we may make, and truly affirm, that in so much as God hath sent so singular a witness, to the appearance of his Son: whosoever do not believe in that Christ, to whom john the Baptist gave testimony, cannot possibly believe in the true Christ.  
And not only so, but this also may we truly affirm, that whosoever will not be careful, more and more to confirm and strengthen their faith in the true Christ, from the same testimony of john the Baptist, they do neglect a fundamental prop and stay thereof: as may be evident, both by the diligent record of it, by every one of the Evangelists, as we have seen: and also by the often repetition thereof in the sermons and speeches of the Apostles, as we may read Act. 10.37. and ch. 11.16. and ch. 13.24.25. and ch. 19.4. Yea so, that ch. 1. verses 21.22. when an Apostle was to be chosen in the room of judas; such a one only, is prescribed to be eligible, and as we may say, capable of the holy office of Apostleship, as had been acquainted with john's ministry.  
To God therefore, be all singular praise, and honour, and glory, from us, and his whole Church, for this so excellent a witness and Martyr of his, and of our Lord jesus Christ. And he vouchsafe also, to give us the right use of this so worthy a testimony, among other of his holy Prophets, and of the Apostles of our Saviour Christ, that our weak and doubtful hearts, may be more and more established in the faith of the same our only true and alone Saviour: to whom with the Father, and the holy Ghost, be all honour and glory now and for ever. Amen.  
ANd thus, from the discovery and manifestation of our Saviour Christ, at the time of his entering upon his public estate and condition of life: we come to inquire of this most excellent part, and remainder of the same his life: as of that whereunto all the former discourse, and preparatory, ministery of john the Baptist, tended. For albeit, every part of the life of our Saviour (as hath been already declared) is reverendly, and religiously, to be regarded of us, even from the time that he was first put into swaddling clothes: yet most of all, is the latter part, to be chiefly pondered and weighed, as that wherein, he executed and performed in special manner, all the parts of his most holy office of his Kingdom, Prophetship, and Priesthood: according to that which our Saviour, near the time of his death, said to Pilate, john, 18.37. For this cause am I borne, and for this cause came I into the world, that I should bear witness unto the truth.  
Now in this part of our iniquity containing many things, we must proceed, as it were by certain degrees, or steps, in as plain an order, as God shall give us grace to attain unto. And that also to the further establishing of our faith: while we do thoroughly behold that faithful record, which is set before us, concerning his own most gracious manifesting of himself, by his own preaching, and working of miraculous works, and by his familiar and daily conversation among his people, from passover to passover, and through the whole course of the years, one after another; even from his baptism, to the time of his chief passion, and death, a few days only excepted, by reason of his special tentation in the wilderness, immediately after his Baptism.  
This Baptism of our Saviour, and those days of his Tentation, do minister vn●o us, two things necessarily to be considered, before we come to the preaching of ou● Saviour, Question. etc. What may these two things be?  
Answer. The first, is the most high and honourable external calling of our Saviour Christ, to the execution of his most high and excellent office.  
The second thing, is his most difficult and hard entrance thereunto.  
Question. It is true that you say. But, where are these things testified and recorded unto us?  
Answer. The first is set down in the end of the 3. ch. of the Evangelist Matthew, verses 16, 17.  
The second is written in the 4. ch. of the same Evangelist, from the beginning of the chapter, to the 12. verse of the same.  

Explication and proof.  The same things are likewise recorded by the Evangelist Luke. The first in the 3. ch verses 21, 22. And the 2. in the 4. ch from the beginning to the 14. verse. And more briefly by the Evangelist Mark, chapter 1, verses 9, 10, 11, 12, 13.  
Rehearse now the words of the Evangelist Matthew concerning the first thing: to wit, the honourable external calling of our Saviour Christ, to the execution of his most holy & high office. Question. What are the words of the Evangelist?  
Answer. 10 jesus (saith he) when he was baptised, came straight out of the water. And lo, the heavens were opened unto him, and he (that is, john) saw the Spirit of God descending like a Dove, and lighting upon him.  
17 And lo, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased.  

Explication & proof.  The Evangelist Luke (as was alleged before ch. 3.21.) expresseth further, that our Saviour Christ, after he was baptised, did pray, and that then the heavens were opened: the Lord thereby giveth plainly to understand, that his prayer was effectual with him, even to the opening of heaven, for the benefit of sinful men.  
And the Evangelist john, for a further interpretation of the words of Saint Matthew, witnesseth expressly, that john the Baptist, saw the Spirit come down from heaven which the prayer of our Saviour had opened.  
Thus then, our Saviour Christ, being appointed a most high office, above all that might agree to any creature, whether man or Angel, answerable to the most high excellency of his Person: he hath likewise a most honourable and high calling, by a most high and heavenly testimony given of him. For to whom, or of whom, did God ever speak thus from heaven, This is my beloved Son, etc. Neither can these words possibly agree to any creature, but only to our Saviour Christ, in such sense as God speaketh them of him, as being his only begotten and natural Son, and as one, in whom he is well pleased, not by grace and favour only, but even for perfect worthiness. Ye● so pleased, as for his sake, he was willing to be reconciled to most unworthy sinners.  
The like may be said, concerning the descending of the holy Ghost, in a bodily shape visibly upon him. For never did he, nor never will he descend so upon any. Neither ever was, or shall be any, so  with all grace without measure, as our Saviour was; whereof this descension of the holy Ghost, was a visible and public testimony and confirmation, according to that of john Baptist, in the Gospel of john the Evangelist, ch. 3.34. God giveth him not the Spirit by mea●ure.  
Now the end, why our Saviour was thus proclaimed to be the Son of God, and declared to be thus replenished with all heavenly grace: is for that all may know, that they stand bound to hear him, as it was said likewise from heaven at his transfiguration, Matth. 17.5. though not so publicly, as it was at his baptism. But this hearing of the Son of God, is not only to yield him audience while he speaketh: but also with attention of the care, to yield all obedience of the heart, and life, to his most holy and heavenly doctrine.  
Thus much therefore, concerning his external calling.  
IT followeth next, that you do likewise rehearse, that which is recorded, concerning that most difficult and hard entrance, which, as was said in the second place, our Saviour had unto the execution of the offices and duties of his calling.  
Question. Where find you any record of this?  
Answer. This (as was alleged) is that which is written by the Evangelist Matthew, in the former part of his fourth chapter, from the first verse, to the 12. concerning the leading of our Saviour aside into the wilderness: yea concerning his driving thither, as the Evangelist Mark writeth, (to wit, by the mighty motion and earnest instigation of that Spirit, which was immediately descended upon him) to the end he might in that solitary and most uncomfortable place, among the wild Beasts, encounter with the temptations of the Devil, who had full leave and liberty permitted unto him so to do.  

Explication & proof.  So indeed doth the Evangelist Mark, in these points, make the matter more plain, than the other Evangelists do, ch. 1. verses 12.13.  
And this verily, was a very hard, and uncomfortable entrance (if any thing might be hard and uncomfortable at the first onset) that he should be driven from all society of men, to be without all food, and without commodious lodging, and that among wild savage beasts: and most of all, that the most unwelcome Devil, should have free access to molest his holy mind, with wicked suggestions and temptations, and to have power over his body, to carry it f●●m place to place, to the troubling of his senses, and perverting of his mind, if by any means, he might possibly have prevailed against him.  
We would have thought, that our Saviour being so solemnly proclaimed, to be the Son of God, and the great Prophet of the Church; should forthwith, have gone forth to declare his mighty grace, and power, both in word and deed above Moses, and all that ever were. But behold, the matter is strangely carried, if it be weighed, in the uneven balance of human reason. Nevertheless, so it seemed good to the divine wisdom of God, even at the first, to humble his own Son, by such a strange trial. Yea and thus would our Saviour, the Son of God, humble and abase himself, that by his entrance, or rather even in his preparation to his most holy office in our behalf; it might appear unto us, that we could not by him be brought to glory, but he must be every way humbled for us.  
And yet again, this humiliation, was not without glory, in that as Moses was sustained 40. days and 40. nights in the mount without food, so was our Saviour: in that the wild and savage beasts durst not approach to hurt him: but most of all, in that, though the Devil himself, was le● lose as it were, to have his full scope, to use all his serpentine subtlety and craft, to tempt our Saviour, as he had done Adam in the garden of Eden, and that with as much disadvantage to our Saviour, as might be: yet he could not, in the least jot prevail against him, but contrariwise, was altogether foiled. Whereat, as the holy Angels were rejoiced, and ministered to our Saviour: so ought we to rejoice at this beginning of his holy victory.  
But touching this encounter of our Saviour Christ with the Devil, to the end, we may consider of it to our profit, in some order: two things are of most worthy observation.  
F●●st, what the most dangerous temptations of the Devil were, to the end we may take our warning to watch against them.  
Secondly, by what means our Saviour overcame them, that we may learn from him, what course we are to take, as it were under his conduct, that we also may overcome. For as he would not simply, and by an absolute power, overcome the devil, by restraining him from tempting, but by resisting and rejecting of his temptations, framed as cunningly as might be: so must not we look, to be freed from the temptations of Satan: but we must arm ourselves to resist them, in a wise and lawful course, that so by striving through the power of the grace of our Saviour Christ, we may at the last, though with much a do, happily overcome.  
Let us therefore stay awhile, to consider of these points, most worthy our observation, as was said even now.  
And first, which were the temptations of the Devil, such as he assaulted our Saviour withal; Question. and are for our admonition and warning against them, mentioned by the holy Evangelists?  
Answer. The first tentation was unto distrust in the fatherly providence of God: yea to the discrediting of that express word, and testimony, which God the Father gave from heaven, of our Saviour, that he is his Son.  
The second was to the contrary presumption, and tempting of God, without warrant of his word.  
The third was to ambition, and covetous desire after the riches, and vainglory of the world: and for the love thereof, to the worship and service of the Devil, in stead of the true God.  
Let us hear the text, and so shall all things be the more clear and manifest unto us. Question. How read you? What are the Evangelists words?  
Answer. The Evangelist Matthew reporteth the history thus from the beginning of his 4. chapter.  
1 Then (saith he) jesus was led aside of the Spirit, into the wilderness, to be tempted of the Devil.  
2 And when he had fasted forty days and forty nights, he was afterward hungry.  
3 Then came to him the tempter, and said, If thou be the Son of God, command that these stones be made bread.  

Deut. 8.3.  4 But he answering, said, It is written, Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.  
5 Then the Devil took him up into the holy City, and set him on a pinnacle of the Temple.  

Psal. 9●. 11.  6 And said unto him, If thou be the Son of God, cast thyself down: for it is written, that he will give his Angels charge over thee, and with their hands they shall ●●ft thee up ●est at any time, thou shouldest dash thy foot against a stone.  

Deut. 6.16.  7 jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.  
8 Again the Devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them.  
9 And said unto him, All these will I give thee, if thou wilt fall down & worship me.  

Deut. 6.13. & chap. 10.20.  10 Then said jesus unto him, Avoid Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  
11 Then the Devil left him: and behold, the Angels came and ministered unto him.  

Explication & proof.  Here we see the temptations of the Devil, which were mentioned before, plainly laid before us, and the answers of our Saviour to the same. We read them recorded likewise, by the Evangelist Luke, chap: 4. verse, 1. etc. to the 14. as was noted before: though in a diverse disposing of the temptations, he rehearsing the last of Matthew, in the second place. But we will follow Matthew his order, without any prejudice to Luke, knowing that they do not so much stand upon the order, where it is not necessary, as upon the things themselves: which they always faithfully report, and wherein, they do in this history, jointly accord.  
In this their joint report, beside the temptations themselves, their are diverse circumstances, or rules, profitably to be observed, as you have been taught, the which serve well, to the discovering of the devils notable craft▪ and malice practised in them.  
Question. Which are the circumstances?  
Answer. First, we are given to understand, that the Devil is ready, chiefly to assault those that are in special callings, and are most like to be the special instruments of God, to overthrow his kingdom.  
The second circumstance is, that he watcheth to take the most dangerous occasion and opportunity thereunto, that may be.  
The third is, that he tempteth to contraries: that is, when he seethe that he cannot prevail, to turn aside on the left hand, he will labour to draw us aside, on the right hand.  
Moreover, when he cannot prevail upon special occasions: then he fleeth to those, which do commonly most earnestly affect all flesh.  
Finally, we must consider, that the temptations of the Devil, are not bare and naked motives, as if a young child should wantonly move his mother, to give him some thing which she knoweth to be very hurtful to him: but he cometh with strong delusions, if they may be admitted: and he is armed with fiery darts, which will mightily and dangerously pierce, except the parties assaulted, be defended, as it were, by armour of proof.  

Explication and proof.  The circumstances, or rules, and observations, are evident by the practice of the Devil, in that course which he took in tempting our Saviour, as we see it after a sort, before our eyes.  
For first of all, in so much as he assalteth our Saviour Christ, the Son of God, with all the craft he can, and without all dread or shame, &c: who may look to escape his wicked and dangerous assaults? Let therefore both King and Prince, ministers of the word, and every good Christian, look diligently to themselves, and stand watchfully upon their guard. And so much the more, ought every one to do it, by how much his fall may be the greater, and more hurtful, not only to himself, but also to many other.  
Secondly, that the Devil doth most narrowly watch the occasion, it is plain likewise, in that he tempteth not our Saviour Christ, to make proof, whether he were the Son of God, by trying whether he could turn a stone into bread, vnt●ll our Saviour was very hungry.  
This which he did at this time, in his dealing with our Saviour, in observing the occasion: is his usual practice, with every of us, and all other. And it is so much the more dangerous, in respect of us, because he hath the advantage against us, by one sin to make way for another. For when a man is in his angry mood, then doth he tempt him or rather push him forward, to use reproachful speeches, etc. When a man hath intemperatelie filled himself with dainty meats, and strong drinks, apt to provoke lust; then he tempts to fornication, etc. When a man is in want, he tempteth to distrust in the providence of God. And if he be discontented, & give place to murmuring: then doth he tempt him further, to speak, etc. He taketh the advantage against us in all things, both from the excess of natural corruption, to this or that evil; and also from the weakness of grace, toward this or that good duty.  
Thirdly, as he attempted to deal with our Saviour, so doth he usually with all other: that is, to draw them aside on the right hand, if he cannot on the left. And seeing he doth so usually prevail, as he hath had experience, from the beginning of the world, to this day, in that he hath drawn thousands to be prodigal, when he hath not found them to be pliable to be covetously sparing: & others again, to be miserably sparing & covetous, when they were not so apt t● prodigal and wasteful expenses: yea, seeing he hath prevailed so strangely with many, that of covetous, he hath made them prodigal, & other again, of prodigal, covetous: of Atheists, hypocrites: & contrariwise, of hypocrites atheists, etc. by a change of one sin for another. It is therefore the less marvel, that he doth in this wise set upon our Saviour Christ, in hope at the least, that peradventure, he might prevail to pervert him, one way or other, as he had prevailed with Adam and Eve in the beginning.  
But the Deceiver is here deceived, and altogether frustrated of his hope, to the great glory of God, and to the singular rejoicing of our hearts: in that we have in the conquest of our Saviour, the assured hope of our victory, and prevailing against him.  
fourthly, the Devil is so expert, that when he wanteth special occasions, yet he is never destitute of matter to work upon: seeing he hath always at hand, the common and continual corrupt disposition of man's nature, howsoever he was disappointed in our Saviour. For he knoweth well, that self-love, and the love of this world, with ambition, and pride, etc. are naturally, borne and bred in every man: Yea so, as that which is bred in the bone, will hardly out of the flesh, as the common proverb is. Every man is desirous of worldly riches, and preferment, etc. In these respects therefore the Devil never wanteth work: though he have not always those special occasions, which he hopeth for, and taketh hold of, whensoever they come in his way.  
Finally, that the Devil is no weak and trifling Tempter, after the manner of a wanton child, etc. it is evident from that we read, 2. Thes: 2.9.10.11. etc. 2. Tim: 2.26. and Revel: 12.9. For he is mighty against the wicked, yea sometime against the poor children of God: though we see no powerful effect, against our Saviour: blessed be God for it.  
Such therefore, were the temptations of the Devil, against our Saviour: the which also, are his daily temptations, and the very manner of his tempting: which he doth most cunningly practise, with new devised plots and stratagems against us all. For this we must understand, that the temptations mentioned by the Evangelists, are not all, wherewith the Devil assaulted our Saviour, in the tentation of forty days. Neither did he leave our Saviour, but only for a season, when those days were ended: as Saint Luke certifieth us, cha: 4.13. Only these few are mentioned, which it concerneth us specially to know: and that from those instances, we might be made wary and watchful against these, and all other like unto them, whatsoever we shall be tempted unto, contrary to the holy will and commandment of God: as it is our duty, and doth stand us most necessarily upon, to watch always most earnestly against them.  
Now therefore, from the temptations themselves, and the circumstances, or rules, for the discerning of the crafty trade of the Devil therein: let us come to see, how our Saviour did repel, and beat back the temptations offered unto him. For this also, is very behooveful to practise, after the example of our Saviour himself: to the end, we may through his grace, overcome.  
Question. What course therefore, did our Saviour take, to repel the temptations of the Devil?  
Answer. By the right use, and application of the holy Scriptures (the which are rightly termed the Sword of the spirit) our Saviour did cut asunder, and utterly frustrate all the devils temptations: though he had every way, most subtly contrived them, and that even under colourable abuse of the holy Scripture itself.  

Explication and proof.  Herein therefore, let us for our imitation, observe this excellent wisdom of our Saviour: that we rightly understanding the holy scriptures, may rightly use them, to the discovering, and repelling of the devils abusing of them. By cleaving to the truth of the scriptures, let us reject all his forgery and lies, which he shall go about to countenance, and impudently to face out by them. For so we see plainly, that out Saviour did. As for example, whereas in the first tentation, the Devil sought as cunningly as he could, to discredit the word, and testimony of God the Father, uttered in his most solemn proclaiming of him, to be his Son: our Saviour doth contrariwise, uphold the truth of the word of God, by the word: that is, the truth of the word lately uttered, by the word long before written. Yea for answer of all the temptations, he saith. It is written. It is written. It is written. Wherefore, for the answering of temptations, if we will t●ke the speeding course, we must not betake ourselves to revelations from heaven, nor to carnal and earthly reasonings, wherein the Devil will easily go beyond us: but to the written word of God, which God hath established, for a most sure and infallible refuge, and direction unto us.  
And hereby, it may evidently appear, how necessary a duty it is, for every Christian, even to his own safety, and as the only preservative against his utter overthrow, yea against his eternal destruction: to be well acquainted, and stored with the word of God, that we may thereby discern aright, which are the temptations of the Devil. For otherwise it is an easy matter for him, to delude us, when the Devil shall tempt us to steal: if we have not the 8. commandment in a readiness to reply against him, and say in our hearts, and in the fear of God. It is written. Thou shalt not steal. Nothing else, shallbe a ●●fficient counterpoison against the tentation. And the same is true, concerning all the rest: when any of us shall be temp●ed to uncleanness, to revenge, to contempt of our governors, to profaneness, to swearing, to idolatry. etc. Assuredly of we have not the word written in our hearts, to allege, It is written in the book of God, Thou shalt not commit adultery, Vengeance is mine, Honour thy Father, and thy mother, &c: there is no sufficient help, for resistance, but we shall fall down like wounded men before the Devil.  
Finally, seeing as was said before, the Devil is continual in temptation, (though God will not suffer him to be always alike vehement and pressing) therefore let us be continually in our watch & ward against him: & especially then, when any prick in the flesh, the messenger of Satan, as the Apostle Paul speaketh, shall be near at hand, soliciting us, as it were, to any special sin, either secret, or open, of the flesh, or of the Spirit, of what sort so ever it be.  
And always, let us have in mind, this encouragement, which the Lord, himself giveth us to understand, by his Apostle james, that if we resist the Devil, he shalt fly from us. chapter 4.7. The ground of which comfort, is this, that our Saviour Christ hath vanquished the Devil on our behalf: as is most clear, by this history of his temptations.  
Thus much therefore, concerning the hard entrance, or preparation of our blessed Saviour, unto the execution of his most holy and happy public ministery for us, according to the will of God, and according to his own voluntary good will toward us: that hereby it might appear, even from the beginning, that the Devil must be vanquished by him, or else we could not be saved, but must abide for ever, most miserable and slavish vassals unto him, and so to lie eternally under die wrath of God, together with him.  
LEt us now go on, and see how our Saviour Christ doth publicly execute his most gracious and high office and ministery, whereunto he was thus most sufficiently called, and every way fitted and prepared.  
We will consider of this public ministery of his, from the more near beginnings, both for doctrine, and also for miracles: and so forth to the further proceeding of it.  
The which beginnings, though they may seem to have been in weakness, at the first, as the Sun in the rising: yet they shallbe found to gather strength, as it were with a swift course, of the wings thereof, and wax brighter & brighter, until the high noon of the day.  
Question. First therefore, what ground of holy Scripture have you, for the declaration of the beginnings of the doctrine of our Saviour, which is that whereof we are first to inquire?  
Answer We have these beginnings, faithfully set down and recorded, in the first chapter of the Evangelist john, as it followeth after that, where we left, concerning john the Baptistes pointing out of our Saviour with the finger, from the 37. verse, to the end of the chapter. Let us hear the words of the Evangelist. Question. Read, or rehearse them, out of your book. How doth the holy Evangelist record, & report these things unto us?  
37 It followeth thus. Answer. And the two Disciples heard him (that is, they heard) john the Baptist their Master) speak (that is, using these words, concerning our Saviour, being then in their sight) Behold the Lamb of God, and they followed jesus.  
38 Then jesus turned about, and saw them follow, and he said unto them, What seek ye? And they said unto him, Rabbi (which is to say by interpretation, Master) where dwellest thou?  
39 He said unto them, Come and see: They came, and saw where he dwelled, and abode with him that day: for it was about the tenth hour.  
40 Andrew, Simon Peter's brother, was one of the two, which had heard it of john, and that followed him.  
41 The same found his brother Simon first, and said unto him, we have found the Messias, which is by interpretation, the Christ.  
●2 And he brought him to jesus. And jesus beheld him, and said, Thou art Simon the son of jona: thou shalt be called Cephas, which is by interpretation, a stone.  
43 The day following, jesus would go into Galilee, and found Philippe, and said unto him, Follow me.  
44 Now Philippe was of Bethsaida, the city of Andrew and Peter.  
45 Philip found Nathanael, and said unto him, We have found him of whom Moses did write in the Law, and the Prophets, jesus of Nazareth the son of joseph.  
46 Then Nathanael said unto him, Can there any good thing come out of Nazareth? Philip said unto him, Come and see.  
47 jesus saw Nathanael coming unto him, and said of him, Behold indeed an Israelite, in whom is no guile.  
48 Nathanael said unto him, Whence knewest thou me? jesus answered and said unto him; Before that Philip called thee, when thou wast under the fig tree, I saw thee.  
49 Nathanael answered, and said unto him, Rabbi thou art the Son of God, thou art the King of Israel.  
50 jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.  
51. And he said unto him, Verily, Verily, I say unto you, hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the Son of man..  

Explication & proof.  Here are the beginnings of the doctrine of our Saviour Christ, very faithfully recorded unto us: small indeed in outward appearance, but great and mighty, and most gracious in effect; as they will appear to all that shall duly consider them.  
They have been, by preaching, laid open to you at large, as you know. Now we can but cursorilie call to mind, a brief sum of these excellent things.  
And first, concerning the entertainment which our Saviour gave to Andrew, & his companion, whether it was john the Evangelist, (who useth to conceal his own name) or any other: it was kind indeed, but very simple and plain, in these words, Come and see. Nevertheless, this is wonderful, that these two, tarrying with our Saviour but one night, should see & hear those things from him, whereby they were for ever confirmed, to believe the testimony, which john the Baptist gave of him, to be undoubtedly true: namely, that he was, as he had said the day before, the Lamb of God. Yea, they were so persuaded, that they do not only believe themselves: but they are careful also, to bring others to Christ, that they might likewise believe. For Andrew finding Peter his brother, he reporteth to him with great joy, that they had found the Christ, or anointed of God: and in this persuasion, he did lead his brother unto him. Our Saviour, by telling Peter his name, as soon as he came unto him, & whose son he was, and what was his natural timorousness, in the profession of the name of God, though otherwise of courage enough, and too much: and likewise prophesying further, or rather of his divine grace, promising him the gift of true spiritual fortitude: our Saviour doth hereby, work the like effect in Peter's heart.  
The next day, as we see, it followeth in the text, our Saviour going into Galilee, and finding Philip a stranger to him, in respect of human knowledge or acquaintance, and only saying to him, Follow thou me: forthwith Philip most willingly followed him, and became his Disciple, & believed in some measure, though (yet in much imperfection) that our Saviour Christ was he of whom Moses wrote in the law. And his heart was in like manne● so rejoiced than meeting Nathanael, he leaveth him not, till he have brought him to our Sa: Christ.  
Hereupon, our Saviour so entertaineth Nathanael, that he perceiveth by that speech which he used to him at his first coming, that he knew the very inward & secret disposition of his heart, which God had wrought in him by his holy spirit. And therewithal he perceiveth also, that while he was yet out of the view of the natural eye of our Saviour, he was nevertheless, in the sight of his divine providence. For our Saviour telleth him plainly, that he saw him under the fig tree. The which things, so wrought in the heart of Philip, that by the grace which our Saviour gave him: he was brought immediately to believe, that he was the Son of God, the king of Israel. And thereupon, our Saviour promiseth, (as we have seen in the end of the chapter) that both Nathanael, and the rest, thus apprehending some smaller beginnings of faith, should in time to come, see greater things, for their further confirmation. For this he meaneth, by the opening of the heaven, and the Angels of God ascending and descending upon the Son of man..  
These were the first beginnings, even as it were the seed time of the holy, doctrine of our Saviour: whereby he began to manifest, and make himself known, though yet somewhat more privately.  
The which beginnings, though they were small in outward show (as was said) yet they were so mighty and effectual, that our Saviour is acknowledged of his disciples, though very Novices as one may say, to be in respect of his Person, the Son of God: and in regard of his office, the Messiah or anointed of God, the Prophet of whom Moses wrote, & the very true King of Israel: according to the Promise, which God had made to the seed of David. For so no doubt Nathanael meant.  
LEt us now, from the beginnings of the doctrine, proceed to consider likewise, what manner of beginning our Saviour made, concerning his Miracles: which served for the confirmation of the same his doctrine, & also of the truth of his divine Person, and likewise of his most holy office annexed thereunto, as will hereafter better appear.  
Question. What therefore, was the beginning of his working of Miracles? Where are they recorded unto us?  
Answer. The record hereof, followeth from the beginning of the 2. chapter of the same Evangelist S. John to the 12. verse of the same.  
Question. Let us here the words of the Evangelist. How do you read?  
Answer. 1 His words are these. And the third day, there was marriage in Cana (a town of Galilee, and the Mother of jesus was there.  
2. And jesus was called also, and his Disciples unto the marriage.  
3 Now when the wine failed, the Mother of jesus said unto him, they have no wine.  
4 jesus said unto her, Woman what have I to do with thee? mine hour is not yet come.  
5 His Mother said unto the servants, Whatsoever he saith unto you, do it.  
6 And there were set there, six waterpottes of stone, after the manner of the purifying of the jews, containing two or three firkins a piece.  
7 And jesus said unto them, Fill the pots with water. Then they filled them up to the brim.  
8 Then he said unto them, Draw out now, and bear unto the governor of the feast So they bore it.  
9 Now when the governor of the feast, had tasted the water which was made wine, (for be knew not whence it was: but the servants which drew the water knew) the governor of the feast, called the Bridegroom.  
10 And he said unto him, All men at the beginning set forth good wine, and when men have well drunk, then that which is worse: but thou hast kept back the good wine until now.  
11 This beginning of miracles did jesus (saith the Evangelist john) in Cana of Galilee, and showed forth his glory: and his Disciples believed in him.  
Explication. Here we have, as it is plainly testified, a very notable and right gracious beginning, of the miraculous works of our Saviour: to the making of his divine Person known, by this effect of his divine power, like as before he showed some tokens of his Prophetical Spirit.  
NOw if you go forward, to read where you left: that is, from the beginning of the 12. verse, to the end of the chapped: we shall see the same things, yet more e clearly, and more publicly, manifested and confirmed unto us.  
For our Saviour Christ by his Divine power, & Regal authority, came into the Temple of jerusalem, as the Sovereign Lo●●, into his own house, according to the prophesy of Malachi, chap: 3.1. & reform the abuses thereof.  
And besides that, the holy Evangelist testifieth, that our Saviour, did both know the thoughts and intents of his adversaries, even from the first peeping out of their malice against him: and also the false hearts of all hypocrites, who made a show of beginning to believe, and of bearing hearty good will toward him, when as they did neither of them from any, either soundness of judgement, or truth in affection.  
Read the text attentively, and you shall easily perceive it to be so.  
Question. How doth the holy Evangelist continue the historical narration thereof?  
Answer. 12 It followeth thus. After that (saith the Evangelist) he went down to Capernaum, He and his Mother, and his Brethren, and his Disciples, but they continued not long there.  
13 For the jews passover was at hand. Therefore jesus went up to jerusalem.  
14 And he found in the Temple, those that sold Oxen and sheep, and doves, and changers of mone● sitting there.  
15 Then he made a scourge of small cords, and drove them all out of the Temple, etc. And ver●es, 23.24.25.  
23 Now (as the Evangelist writeth further) when he was at jerusalem, at the Passeover in the ●east, many believed in his name, when they saw his Miracles which he aid.  
24 But jesus did not commit himself unto them, because he knew them all.  
25 And he had no need, that any should testify of man, for he knew what was in man.  

Explication.  May we not see plainly now, even by the reading of the text, as was said, that our Saviour cometh into the Temple, with all authority, as the sovereign Lord, into his own house, etc.  
And do we not see likewise, how he plainly espieth and discerneth at the very first, both the hidden malice of his adversaries, & also the hypocrisy and dissimulation of his hollow hearted friends?  
These things are very evident, to every one that hath an eye of judgment to see withal.  
And thus we see plainly, the beginnings of our Saviour his manifesting of himself to be the Messiah: both by his doctrine, and also by his Miracles, from the end of the forty days temptation, to the end of the first passover, next after that he was baptised.  
And herewithal, we may perceive likewise, in what manner of conversation our Saviour carried himself, among the people of God: to wit, with singular uprightness toward all, with great gentleness toward those that show themselves teachable, and with as great authority and Majesty, to the reproof of the rest: according to the testimony of this same Evangelist. john ch. 1.14. The word was made fl●sh, and dwelled among us, and we saw the glory thereof, as the glory of the only begotten Son of God, full of grace and truth.  
But ●t would ●e very long to prosecute all things, concerning the orderly, and successive proceed of the life, doctrine, and miracles of our Saviour Christ This we e ●o make a full Commentary, and not to use any convenient expedition in our propounded course of Catechizing.  
We will therefore henceforth, 
The meaning of it.  only inquire briefly of the life of our Saviour, in a general consideration: and after the heads or chief points of his doctrine, and after the kinds of his Miracles, in some plain and familiar order, pointing to the places, where we may read them fully.  
Question. In the first place therefore, what are you taught to believe, concerning the life of our Saviour, in a general consideration of it.  
The holy Scriptures teach me, and every Christian to believe, yea they do plainly describe, Answer. and lay before our eyes as it were, that the life of our Saviour Christ, was a perfect mirror of all true virtue and godliness.  
And namely, that he was in all holy duties, both to God and man, upright and entire, diligent, and painful, faithful, constant, and unweariable, even from the first time that he had any discretion, to the end of his life: notwithstanding all temptations, and afflictions, whatsoever he met withal.  

Explication & proof.  It is true. The life of our Saviour, as it standeth recorded in the holy Gospel: but much more plentifully, as he led it: is a most perfect mirror of all true holiness and righteousness, in every part of it: according to that which we have already seen concerning the whole private estate of it: he therein increasing more and more, in wisdom, and grace, before God and men, we have seen it also, in the beginning of his leading of it, most worthily, in his public estate.  
The proceedings of it, were answerable to the beginnings, so that in nothing, it was wanting. For herein was it fulfilled, which is written, that he was full of grace and truth. john 1.14. God gave him not the Spirit by measure. chap: 3.34. And that in him are hidden all the treasures of wisdom & knowledge. Coloss: chapped: 2. verse 3.  
For his zeal of the glory of God, read Ioh: 2.17. The zeal of thy house hath eaten me up. And chapped: 4.31. etc. He preferred the doing of the will of his Father before the taking of his meat, though he were very hungry.  
For his hatred against sin read Mark 3.5. See his earnest rebukes, and threats against obstinate sinners, Matth: 11.20. etc. and chapped: 18.6.7.8.9. and chapped: 23.  
For his pity and compassion, over poor penitent sinners, read Matth: 9.36. and chapped: 11.28. Come unto me all ye that are weary, &. and chapter 18. He came to seek up the lost sheep. And again, He was so tender, that he would not quench the smoking flax, nor break the bruised reed.  
And for his compassion, over the outward necessities of men: read Matt: ch. 14 verse 14. and ch. 15.32. I have compassion on this multitude.  
For his humility, read again Matth 11. verse 29 and john 13. He washed his Disciples feet. He was more ready to serve, then to be served. Suffer little children to come to me, saith our Saviour. Mark: 10.  
The particulars of the obedience and righteousness of our Saviour are infinite: according to all the commandments, as hath been more fully set down, at the end of every commandment, in the former part of the Treasury, to show, that our Saviour hath fulfilled the law for us, above that we can stand to rehearse now.  
Only let us see some proofs, for the virtues expressed in the answer: seeing they contain the grounds of all the rest. For in so much as he was, in all things upright and entire, diligent, and painful, faithful and constant, without any weariness and fainting: what might be further required of him?  
First therefore, for his uprightness, read, 1. Pet: 2.22. There was no guile in his mouth. No, nor in his heart neither. He would by no means exceed the limits and bounds of his calling: as Luke 12. v. 14. who (saith our Saviour) made me a divider of inheritance? He refused to be a civil King or ruler, etc.  
Concerning his great diligence and pains-taking, and that also constantly and unweariably: consider it in his Preaching, Matth: 4.23. chap: 9, 35. and chap: 26, 55. Luke 4.43, 44, cha: 8.1. ch. 13, 22, and ch. 22, 53. Heb: 3, 1, 2. etc. It is thus often mentioned, 
The ground and history of it.  because it is a matter very worthy to be diligently observed.  
Consider the like diligence, and painfulness of our Saviour, without weariness in prayer. Luke 6. the whole night in renewing of his supplications. And usually, and very often, by himself, Mark, 1.35. Luke 9.18. chapped: 11.1. Matth: 14.23. Mark. 6.46.  
And that no discouragement could daunt our Saviour, or cease his most holy course: no though he was requited with all evil dealing, it is many ways evident. The people's attempting, to throw him down headlong, from the top of an hill, could not do it. Lu: 4.29. Their lying in wait to entrap him in his speech, Matt: 22.15. & Luk. 11.53.54. Their attempting to stone him, could not do it. john: 8.59. & ch. 10.21. The most blasphemous reproaches, which they and their rulers, raised up against him, could not do it. Math: 11.19. and ch. 12.24. No other grievance, or undutiful dealing of the part of any, could do it, as it is notably testified in the holy Gospel.  
If we would have any further proof, of the most perfect constancy of our Saviour: hi● death was the full sealing up, and confirming of all, as we shall see further, when we come to inquire of ●t. And in the mean while, we may take a taste, from his most resolute settel●ng and preparing of himself, to the enduring of it Matt: 16.23. & 26.53.54. and Lu: 12.49.50.51.52.53.  
Question. But now that we may proceed to the rest of those things, which are to be observed, concerning the life of our Saviour. Have we any promise recorded in the holy scripture, that our Saviour should be thus holy, and righteous, in the perfect obedience of life, as well as that he should be perfectly holy by Conception and birth, to our benefit?  
Answer. Yea, God made a promise of it to his Church, as it is evident, Isa. ch. 11. 2●: v: 1.2. etc. And ch: ●0. 8. & ch: 53.9. Likewise Ier: 23.6. They shall call him the Lord our righteousness.  
These Prophecies have indeed, the nature of promises, & were given for●h no doubt, 
Explication. & proof.  by the commandment of God, for an assured testimony, that he should be such a one, as he was by the holy Prophets, described to be.  
Hereunto also, tend those allegorical, and pathetical love-descriptions of our Saviour Christ, by the Church, in the Song of Songs, where he is set forth, to be most comely and beautiful, from the top to the toe: yea altogether delectable, matchless, and incomparable.  
And thus the Promise being comfortable of itself, may well draw us to a further consideration of the comforts, that faith findeth in the perfect holiness, and righteousness of our Saviour Christ.  
Question. What may these be?  
Answer. All do rest in this one: in so much as hereby we are assured, that he hath fulfilled the law for us: and that he is a fit Person to stand betwixt God and us, and to offer up that only propitiatory sacrifice, which is available to take away our sins, and to reconcile us for ever to God.  

Explication and proof.  All resteth in this indeed. For insomuch as he was to die for our sins, it w●s necessary that he should live without sin. And so it is testified of him, that he knew no sin. Otherwise, he could not have taken away our sins. But now, that we know, he was perfectly righteous, even that holy and righteous one, so appointed and approved of God; there is nothing wanting, that we can desire more, to the comfort of our consciences, in this behalf.  
Now therefore, what duty belongeth hereunto?  
Question. The holy Scriptures do teach us, in this respect, that our Saviour Christ hath not only fulfilled the perfect righteousness of the law for us: 
Answer  but also that he hath therewithal given us an example, how we ourselves, and all Christians, aught, trusting in his grace, to endeavour more and more, to serve and obey God, our heavenly Father, in all righteousness, and true holiness, all the days of our lives.  
The holy Scriptures do teach us so much indeed, 
The danger of not believing.  according to that which we read, john, chap. 13. verses 12, 13, etc. 1. Cor. 11.1. Ephes. 5.2. and 1. Pet. 2.12.  
And it standeth with all good and holy reason, that it should be so. For seeing our Saviour humbled himself to walk in all good duty both to God and toward all men, neither refused the duty belonging to every age, nor the labour of his hands in a poor estate: yea though he was the Son of God: who can, without shame and blushing, go about to draw his neck out of the yoke. Nay, who can but acknowledge, that it is his bounden duty, after the example of our Saviour Christ, to endeavour after all uprightness, and integrity, after all diligence and painfulness, after all faithfulness and constancy, in the discharge of the duties of our callings, wherein the Lord hath set us.  
Question. TO conclude this point. Is there any danger, in not knowing, nor believing the perfect holiness and righteousness of the life of our Saviour, as well as the holiness of his nature? and in not endeavouring to obey God, according to his example in all things, wherein it is meet for us, to be imitators and followers of him?  
Answer. They that do not know and believe this, cannot believe in our Saviour Christ, as in a meet and sufficient Person, to be a mediator to satisfy God's justice for our sins, and to make an everlasting reconciliation, and atonement with his divine Majesty for us.  

Explication & proof.  It is very true. Neither can any such, reap any profit, or benefit by his death. This therefore, is carefully to be avoided, as a very great danger, and as rock that would cause shipwreck of faith. For if our Saviour Christ had been a sinner himself, (which God forbidden we should once think, though his adversaries did so blaspheme, as our Saviour himself complaineth, Matt. 11.19.) how should we have any comfort, that he satisfied for our sins, and not rather for his own? But for the removing of this so dangerous and uncomfortable a doubt, he doth elsewhere very earnestly reply against all these, and all such slanderous calumniations, to justify the righteousness of his life. And namely, john ch. 8. verse 28. I do nothing of myself, etc. and verse 29. I do always those things that please my Father. And verse 48. Which of you can rebuke me of sin? And whereas they fear not to blaspheme most wickedly, and to say, that he had a Devil: our Saviour answered them, I have not a Devil: but I honour my Father, and ye have dishonoured me. And I seek not mine own praise: but there is one that seeketh it and judgeth. And verse 55. I know God, and keep his word. And ch. 10.32. When the jews went about to stone our Saviour: Many good works (saith he) have I showed you, from my Father: for which of these works do ye stone me? As though he should say, If ye will needs stone me, it must be for well doing, and not for any evil, which ye can justly charge me with. And he proceedeth further, to justify himself against their reply, in the same place. Read also ch. 12.49.50. and ch. 14.31.  
Hitherto of the life of our Saviour. Only this reserved, that we are hereafter, to inquire more fully, of the last part and conclusion of it: wherein, the perfection of all his most holy virtues, do most brightly show themselves, as than we shall by the grace of God, make it very plain, from the holy history thereof.   


Belief in God the Son, who taught a most holy and perfect doctrine.  Belief in God the Son, who taught a most holy and perfect Doctrine.  
IN the mean season, his doctrine is next to be considered of us.  
Question. How are we to believe in our Saviour, in respect of that?  
Answer. We are to believe that our Saviour Christ, taught a most perfect doctrine; containing both the grounds, and also the sealing up, or ratification of the whole truth of God, necessary to be believed and obeyed of us, and the whole Church, for our direction in the way of salvation, even to the end of the world.  

Explication and proof.  It is very true. For in this respect, as we have already seen, we are to believe in our Saviour, as in the great Prophet sent of God, whom all stand most strictly bound to hear and obey. Act. 3.22.23. Heb. chap. 1. verses 1.2. and ch 1●. 25.  
And that our Saviour, hath taught a most perfect doctrine, we may easily show it in way of induction, by collecting of the beads or chief points thereof, set down in the holy history of the Gospel, written of him. And that also, so exactly and perfectly from his own sacred mouth, may justly and as it were upon a sure ground and foundation build our faith thereon. For whereas the whole doctrine of God, is comprehended either in the law, or the Gospel: our Saviour hath taught all things most perfectly, concerning both of them.  
And first concerning the Law, that is to say, the moral law, which hath a perpetual use and authority in the Church: though the ceremonies, and many political ordinances of the law are ceased by our saviours coming.  
First, he teacheth the perpetuity of it, and therewith also, the perfection of it, to all such ends, as God appointed it unto: in so much as, If any shall break the least of the commandments, and teach men so our Saviour affirmeth, that he shall be least in the kingdom of God. Matth. 5.17.18, 19, 20. Read also ch. 19.16, etc. Where he telleth the rich young man, that this law of God, is a perfect rule of man's life. Thou knowest the commandments (saith he) Thou shalt not commit adultery, etc. Luke, chap. 18. verse 18, etc. Read also chap. 10.28. and ch. 16. verses ●9, 31.  
Secondly, our Saviour distributeth the law most perfectly, according to the several contents of either table: under the name of the first and second Commandment. Matth. chap. 22. verses 36, 37, 38, 39 The first and the great Commandment (saith our Saviour) is this, Thou shalt love the Lord thy God, with all thy heart, etc. And the second (as he saith further) is like unto this, to wit, Thou shalt love thy neighbour as thyself. On these two Commandments hangeth the whole law and the Prophets: saith our Saviour, the Prince of all Prophets, and he by whose spirit they spoke and wrote all that is written of them. Read also Mark. chap. 12. verses 28. and 24. And after this (saith the Evangelist there) no man durst ask him any question: to wit, with any vain confidence, or bold conceit, that they might put him to silence. For they were convicted in their consciences, of his most perfect knowledge, according to that testimony which the expounder of the law, gave to this his answer, made unto him.  
Thirdly, as in the same place he maketh it clear who is the true God, even the God of Israel, one only God: so Luke, chap. 10.29, 30, etc. 37. he doth by a notable parable declare, whom God in his law, would have us account to be our neighbour. And Matth. 5.43, etc. It hath been said, Thou shalt love thy neighbour, and hate thine enemies. But (saith our Saviour) I say unto you, love your enemies, etc. Where he includeth them, under the word neighbour, against that former blind distinction. Read also ch. 7.12.  
Fourthly, our Saviour Christ doth most purely, and faithfully clear the right interpretation, and scope of the law, against the corrupt and defective glosses, wherewith the Scribes and pharisees had obscured, and perverted the same. This he doth by giving particular instances, in divers of the commandments: the sense whereof, they had curtailed, as one may say: as we read, Matth. 5. verses 22, 23, etc. In which words he giveth instance concerning the 6. Commandment. And verses 27.28, etc. concerning the 7. Commandment. And verses 33.34, etc. concerning the third commandment. And again, concerning the same, chap. 23.16, etc. And against cruelty, forbidden in the 6. Commandment.  
Likewise also, at another time, concerning the seventh Commandment. ch. 19.3, etc.  
Moreover, concerning the 5. Commandment, chap. 15.3, 4, 5, 6, etc. Yea and generally against their tradition, verse 11. showing that the heart is principally to be cleansed, or else all is to no purpose. And again concerning the 5. Commandment, ch. 22.18, etc.  
Yea, in that one most notable, and large Sermon of our Saviour upon the mountain, recorded in the 5, 6, and 7, chapters of matthew: if we shall mark it well: it will appear, that he speaketh of all the principal duties, commanded in the whole decalogue, or ten Commandments of the moral Law: though not in the order of the Commandments, which was not necessary.  
And concerning the 4. Commandment, very often doth our Saviour Christ both by doctrine, and also by practice, clear the right use of it; and so delivereth it from all pharisaical and superstitious abuse. Matth. 12.1, etc. Luke, 4.16, etc. And chap. 6.1, etc. And chap. 13.10, etc. And john, chap. 5.9, etc. and verses 16, 17, etc. and chap, 7, 19, 20, 21, 22, 23, 24. Did not Moses give you a law? etc.  
The sumne of all, concerning the interpretation, which our Saviour giveth of the Law, is this, that the whole Law, and every commandment thereof, both pertaining to God, and also to man, doth not only bind the outward man, as the hand and tongue, etc. to obedience: but even the most inward and hidden man of the heart, touching the most secret thoughts, motions, and intents thereof. So that, not only by the prescription of the Law of God, are good actions to be done, but it is also required by the same Law, that they be done in the right manner: without all hypocrisy, without vain glory, without bitterness, without flattery, without envy, without desire of revenge, etc. Yea, and on the contrary, in all uprightness of heart, and with a good conscience, from faith and love unfeigned: even to our enemies, as in the sight of God, in pure zeal of his glory, etc. to the end that all our actions may be pleasing unto God.  
In this wise, doth our Saviour make it clear, how the law of God is rightly to be understood and interpreted, against the corrupt glosses of the pharisees. Neither is there any special virtue, commanded by God, in his holy Law, which our Saviour doth not earnestly commend, and exhort unto: nor any vice of special note, which he doth not zealously reprove, and dehort from; as also from the inward thought and motions thereof.  
And to this purpose, according to his special kind of teaching, he doth very elegantly, and plainly, sit many notable similitudes and parables. As for example, by the parable of a certain Lender, who had two debtors, Luke, 7.39, etc. he reproveth the rash and unadvised judgement of a Pharisee. By a parable of the Ploughman, looking back, he reproveth lightness and inconstancy, chap. ●. 62. By the parable of a certain rich man, he reproveth covetousness & trust in riches, ch. 12.15, etc. Likewise 16.13. by a parable of one that should take upon him to serve two Masters, he reproveth the same, and showeth the impossibility of it. And chap. 13.6, etc. by a parable of a barren figtree, he reproveth all unfrutfulnes, in those which do profess the name of God: as also that heinous abuse, which all such do make of God's long sufferance, and patience toward them. And ch. 16. verse 19, etc. by a parable of the rich man and Lazarus he doth reprove, and condemn unmercifulness, in all rich men. And ch. 18.9, etc. he doth by a parable of the Pharisee, and Publican, reprove and condemn likewise, the proud opinion of justification, by man's own works.  
Contrariwise, by a parable of guests bidden to a wedding, he teacheth and exhorteth to humility, ch. 14.7, etc. And likewise by a parable of a Master and his servant, ch. 17.7, etc. To continuance and watchfulness in good duties, our Saviour moveth and persuadeth, by a parable of men waiting to light their Master's home, in the night from a marriage feast, ch. 12.35, 36, 37, 38. And again, ver. 39, 40, etc. by a parable of the Master of a family, who watcheth against the coming of a thief.  
By the parable of a certain wary and provident Steward, he commandeth and exhorteth all christians, to mercifulness and liberality to the poor, ch. 16.1, etc. And ch. 12.58.59. he exhorteth to speedy reconciliation, from a similitude of one, that hath gotten out an attachment for his debtor, and hath already done him the arrest, etc.  
These are part of the parables, whereby our Saviour Christ hath partly given admonition and warning, against vice: and partly, hath exhorted to godliness and virtue. We have alleged them out of the Evangelist Luke, because he is most plentiful in this kind of record.  
Yet we must in no wise think, that our Saviour exhorteth thus, to the duties of holiness and righteousness, commanded in the law: as though any might obtain righteousness thereby, to their justification before God: (for that is contrary to his express doctrine, according to that parable of the unprofitable servant, Luk. 17.10.) but only to declare our thankfulness to God, for his free grace, and mercy toward us, by all good fruits of obedience, so far forth, as by his grace, we may attain unto.  
As touching our justification before God, our Saviour teacheth us plainly, that Moses the immediate giver of the Law from the hand of God, and all the holy Prophets, who were the faithful interpreters thereof, do in that respect, direct all to look unto our Saviour Christ himself: according to that of our Saviour, john, 5.46. Had ye believed Moses, ye would have believed me, for he wrote of me, etc. And verse 39 he saith more generally of the holy Scriptures, They testify of me. And Luke, ch. 24.44. All things must be fulfilled, which are written of me in the law of Moses, and in the Prophets, and in the Psalms. Read also john, 3.14, 15. and ch. 8.24.  
Thus much therefore, for a taste of the most excellent, and perfect doctrine of our Saviour Christ, concerning the law of God.  
We come now to give a like taste, of his most holy and perfect doctrine, concerning the Gospel.  
And herein, first more generally, concerning Faith and Repentance: and then more particularly, concerning every Article.  
Secondly, concerning Prayer.  
Thirdly, concerning the Sacraments.  
Fourthly, concerning the external ecclesiastical government of his Church. For if we shall see plain and full grounds for these things, in the doctrine of our Saviour: we shall have sufficient ground to believe and acknowledge, the perfection of his doctrine, such as is recorded in the history of his Gospel.  
First therefore, more generally concerning Faith: our Saviour Christ doth notably describe the nature of Faith: and therewithal teacheth also, the necessity of it, in so much as without faith none can be saved, no more than a man can be nourished without bodily food. john 3.18. and chap: 6. 3●. etc. in a large disputation with the jews, by a comparison taken from Manna, and under the tropical speeches of eating his fleshy, and drinking of his blood.  
Secondly, he teacheth the excellency of faith, as of that grace, which is specially well pleasing unto God, john chap: 6. verse 29. This is the work of God (saith our Saviour) that ye believe in him whom he hath sent. And chap: 3, 14.15.16.17. the excellency of it is noted, in that this grace alone apprehendeth salvation. And chap: 7, 50. Thy faith hath saved thee. Moreover it is through saith that our p●ai●rs are available with God Mark: 11.24, And ch. 9, 23. To him that believeth (saith our Saviour) all things are possible.  
Thirdly, ●o the end he might the rather stir up all to a careful seeking after this g●ace and to continuance and abiding in it: he telleth us that it is rare, and shall be found nothing so common, as men in outward profession, do make show of it Luke chap: 18.8.  
The doctrine of our Saviour concerning Repentance is, first, that it is a grace, arising from the apprehension of God's comfortable grace, and mercy, through our Saviour Christ, as it may appear, Matth: 4, 17, Amend your lives (saith he) for the kingdom of God is at hand. Wherein also our Saviour giveth to understand, that it is a necessary grace, as it were the pathway to the kingdom of heaven. And Luke 13.3.5. Except ye repent, ye shall all perish. Wherefore, as our Saviour teacheth further, it was a special end of his coming, to call sinners ●o repentance. Mat: 9.13. And chap: 18.11. etc. where he layeth it forth, by a parable of the Shepherd, who is exceedingly careful, to seek up his sheep, which he hath l●st. In which respect also, our Saviour preferreth most grievous sinners, repenting them of their sins, before the goodliest hypocrites, that are in the world, as we read Mat: chap: 21. verse 28, etc. where our Saviour layeth in forth, in the parable of the two sons. And chap: 25.10.11.12.13. by the parable of the five foolish Virgins. He preferreth them also, before all secure and negligent ●●●de●bles: such as we spoke of before from the Evangelist Mat: chap: 22.12. In the which part of the parable, our Saviour seemeth to allude to some such custom, among the jews, as is among us in giving bridelaces or bride-gloves, or some other thing, whereby the guests of the bridegroom are for the time, known from other.  
Finally, for the encouragement of sinners to repentance, our Saviour teacheth, by many parables, one after another, how singularly well pleasing it is unto God, that Sinners should repent: and how ready he is, to accept of such as do so. Luke chapped: 15. from the beginning to the end of the same. Yet with this condition, that it be in truth, and that there be no general relapse, and falling away to sin again: because then all is lost, yea a more wo●full estate attendeth all such; as our Saviour admonisheth, and warneth us, Matth: 12.41.42.43.44 45.  
Thus far concerning the doctrine of Faith more generally, and also concerning repentance, arising from, and with the same, as our Saviour taught it.  
We come to his doctrine, concerning the several Articles of our Faith, or Belief.  
And first concerning the unity of the Godhead, he teacheth plainly, that there is one only God: as we read: Mark, chapped: 12.29. Whereupon as it followeth, verse 32. Well Master (saith the Scribe) thou hast said the truth, that there is one God, and that there is none but he. Our Saviour Christ teacheth also, this one only God, is all only goodness, so that none is good but he, as touching both the original, and also the perfection of goodness. Matth: chapped: 19.17. and Luke 18. verse. 19  
He teacheth also, that this one only true GOD, is of a Spiritual nature, infinite, invisible, and incomprehensible: and that therefore he requireth, that such as worship him, should perform it in spirit and truth, john ch. 4. verse 24 God is a spirit, etc. Let this suffice for a taste of the most excellent doctrine of our Saviour Christ concerning the Unity of the Godhead.  
Let us proceed to his doctrine, touching the dictinction of Persons, the Father the Son, and the holy Ghost. And first, that our Saviour distinguisheth the Persons in the Deity or Godhead, it is evident, in that he saith, that he came from the Father john: 6.29. and chap: 10.36. And likewise, in that he saith, that the holy Ghost proceedeth, and is sent both from the Father, and the Son, john chap: 1●. 26. and chap: 15.26. and chap: 16.7. But most plainly in the form of Baptizing into the name of the Father, and also of the Son, and of the holy Ghost, instituted by the divine authority of our Saviour himselve, Mat: ●8 ●9.  
Now let us briefly observe his doctrine, concerning every person distinctly.  
And first, concerning the Father, he teacheth that he is the almighty God, john: 10.29. My Father is greater than all, etc.  
That he is a Father, most properly, in respect of our Saviour himself, he teacheth plainly, john: 5.28. For he said, that God was his own Father: yea and that also, with an equality of Person, a● the jews did truly, though not obediently understand him, as it is evident in that place.  
Yet he doth not teach, that God is so his natural Father only, but that he is a Father to all the elect through him, by adoption and grace: according to that, I●hn. chap: 20.17. I ascend to my Father, and to your Father: and to my God, and your God. And as he doth likewise call him our Father, in many other places of the Gospel: and namely, where he teach h us, and all Christians, together with these, which were his choice Disciples at that time, to pray to God, as to our heavenly Father, Mat: 5. 45.4●. a●d ch 6. verses 9.14, 15.  
Our Saviour teacheth us also, that God the Father, is the maker of heaven and earth. Mat: 19 4. For in that he alleged Moses, as a true and faithful historiographer, in one point of the Creation, he confirmeth the whole history thereof, as it is recorded by the same Prophet.  
He teacheth also, that God the Father, is the most wise and provident ruler and gouenour over all; yea so that, a sparrow falleth not to the ground, nor one hair from the heads of God's children, without his Fatherly providence. Mat: 10.29.30. The which most holy, and comfortable doctrine, he doth most earnestly teach and affirm, in the 6. chap: of the same Gospel. Read also, chap: 7. verse 11. and chap: 26, 53. The Angels are under his Father's government. Yea the calling, and salvation, and whole government of the Church, is in his Father's hand, Mat: chap: 11. 2●.26. The same is likewise evident, from his most divine and heavenly prayer. john: chap: 17.  
Thus much for a hand●●ll of ●he doctrine of our Saviour, concerning the first Person of the holy Trinity, God the Father.  
Secondly, touching himself, the second Person of the holy Trinity, he teacheth first, concerning his Person, that he, who was from all eternity, very God, and in't at respect equal with the Father, as we saw even now: is also, ever sin●e his incarnation very man, and so in one Person both God, and man. Yea our Saviour taught this so plainly, that as true believers were confirmed by it, to believe in him accordingly. john: chapter 16 29 30. so the unbelieving, and contradicting jews stumbled at it more and more: john 5.28. as was also alleged a little before, as we may read further, chap: 10.33. But for the further confirmation, that this doctrine was taught by our Saviour, read ch. 14.7. etc. in the same Evangelist: and chap: 10.30. I and my Father are one.  
Moreover, for the proof of his divine providence, and government, together with his Father over all things, both natural in the world, and namely touching the bodies of men: and also over all spiritual things in the Church of God, and specially concerning men's souls, we read his plain doctrine generally affirmed. john, 5, 17, My Father worketh hitherto, and I work: And verse 19 20 etc. Then answered jesus, and said unto them, verily, verily, I say unto you, The Son can do nothing of himself, save that which he seethe the Father do, for whatsoever things he doth, the same doth the Son also. For the Father loveth the Son, and showeth him all things, etc.  
And now touching his office, he taught with like plainness, while he was here on earth, that he was the Messiah and anointed of God. Luke 4.17, etc. 21. And john 4, 25.26. He said to the woman of Samaria, I who speak unto thee, am he. And chap: 6.27. he affirmeth to the same end, that God the Father hath sealed him. And ch. 8.12. and ch. 12.35.36. and again, verse 46. I am the light of the world, etc.  
Concerning his Priesthood, and the sacrifice thereof, in that he was to offer up himself, to the death of the cross, our Saviour foretold it, that it should so come to pass: and also what should be the mighty and wonderful effect of it; in that by the virtue thereof he would draw all men to himself: that is, so many as were given him of God, for whom he died, etc. john 12.23.24. and verses 32.33. But of this more, when we come to the doctrine of his death.  
Now concerning his kingdom, he professed plainly, that it is not of this world: that is, after the manner of the earthly and transitory kingdoms thereof, john 18. ●6 And therefore it was, that he frustrated the vain attempt of the people, at such time as they would have made him their king: chap: 6. 1●. And therefore also, even then when it pleased him to make some declaration of his kingly authority concerning his spiritual sovereignty over his Church: to wit, when as he road to jerusalem, to reform the abuses of his Temple the second t●me, he did it in a manner altogether unlike to the stateliness and pomp of ●iuill Kings and Princes: that is to say, he did as much come short of their pomp in worldly show, as he exceeded them in spiritual majesty and power, a● t●e most strange effect thereof declared Mat: 21. verses 1.2.3. etc. 17. And Luke cha●: 19 verse 27, etc.  
And answerable to this profession, and practise of our Saviour, concerning his kingdom, was his usual description of it. The which we will now henceforth briefly touch.  
To this purpose, he useth many very notable parables and similitudes: the which sort of parables, the Evangelist Matthew doth most fully record unto us. And therefore we will take them from his hand especially, as we did another sort of them before, concerning the doctrine of the Law, from the report of the Euange ist Luke, who is most plentiful in that respect.  
First therefore, to begin with all, we have even in one chapter, to wit, the 13. of Saint Matthew, the record of seven diverse parables, used by our Saviour, to lay forth the nature, or estate of his kingdom thereby: and to show what manner of one it is to be here upon the earth.  
Among all which, the first is of seed sown in four sorts of grounds: of the which one sort only brought forth increase. Wherein our Saviour admonished his Disciples, and in them all other, that it is not enough for any, to hear the word preached, which is the Sceptre of his kingdom, unless we do hear it with honest and dutiful hearts, and with care and conscience to practise and obey it: According to that use which Saint Luke noteth from the words of our Saviour himself, chap: 8 18. And by this parable also our Saviour preventeth that offence, which might otherwise have arisen, when the vnprofitab●●●e● of many hearers of his word, should be observed: as though he should 〈◊〉 s●id, do not look that all will submit themselves to my word and doctrine. The state of my kingdom here in this world, shall be such, as I have descr●●e● v●to you in this parable, Mat: chap: 13. verse 3. and so forth to the 23. vers●● the same.  
An● secondly, he saith to the same end, and therewithal to stir up all (whom he calleth the children of the kingdom) to watchfulness: that his kingdom is like to a man which sowed good seed in his field, But while men slept, there came his enemy and sowed tears among the wheat, etc. Mat: 13, 24, etc. 31. whereby our Saviour giveth plainly to understand, as he himself afterward interpreteth, as we read in the same chapter, verses 36, 37, etc. to 44. that th● Devil will use his instruments, even men of perverse minds, such as are heretics and others, to sow false and erroneous doctrine: and accordingly, that he himself will do what he can by his wicked suggestions, to pervert the lives of many professors, and by all means to hinder the good success of the Gospel, and of the blessed kingdom of our Saviour here in this world, where the Devil also hath his kingdom. We must not therefore look for a perfect estate of the Church here. That is reserved till the end of the world, when our Saviour shall come again to judge the same.  
Nevertheless, for the comfort of all that shall submit themselves to our Saviour, as dutiful and obedient subjects in his kingdom, he showeth by a third parable of the grain of mustard seed, that howsoever the spiritual graces and gifts of the kingdom, may seem every small and weak in the beginning, yet they shall grow and prosper with mighty increases, through his divine and secret blessing, as it followeth verses. 31.32.  
To the same end tendeth the fourth parable of the leaven verse, 33. unless we may extend the meaning of our Saviour in them both, to express not only the mighty and secret work of his grace, in every member or true subject of his kingdom, for the present: but also the spreading of his Gospel, far and near, from time to time notwithstanding all resistances whatsoever.  
The fift parable is of the treasure hidden in the field, verse 44. And the sixth is of the precious pierce, verses 45, 46. both of them, tending to set forth the excellency of the kingdom of our Saviour, above all worldly riches whatsoever, whether we respect the glory of it in the life to come, or the present graces thereof, while we live here.  
And herewithal our Saviour admonisheth, that his kingdom is diligently to be sought after, of all those that would find it indeed, seeing it is a thing hidden: yea that no cost of diligence and labour, nor of goods, or life be spared, to the obtaining of it, seeing it is most precious above all things in this transitory and base world.  
In the seventh parable, our Saviour compareth his kingdom to a drawenet, which catcheth both good and bad fish, verse, 47.48.49.50, the end and use of which parable is like to that which was set down concerning the tears sown among wheat: lest that any should be offended and so caused, either through pride, or of unjust scruple to forsake the outward society of the church, when they should see many wicked persons to be found therein: but rather to be so much the more careful, to look to their own standing, and to yield so much the more diligence, every one in his place, wisely and with all discreet patience to hinder the overflowings of iniquity. These are the seven parables contained in one chapter, namely in the 13. of the Evangelist Matthew. All of them expressing, as was said, the estate of the kingdom of our Saviour here in this world: far otherwise then we of ourselves would have conceived of it: had not he stored us with this his excellent and manifold instruction.  
Unto these seven, we may add two other, recorded by the Evangelist Mark, chap: 4.21. etc. and verse 26. etc. The one of a candle, to signify that all things in the kingdom of our Saviour Christ shall be made manifest, and therefore that every one is to beware of hypocrisy and of negligent profession of the Gospel: according to that of Saint Luke chap: 8.18. Take heed therefore how ye hear, etc.  
The other is of corn, which groweth in the field, above that the owner can discern, how it groweth at every instant thereof: to signify the secret blessing of the kingdom of our Saviour, in the hearts of the true subjects thereof. For so is the kingdom of God (saith our Saviour) as if a man should cast seed in the ground, And should sleep and rise up night and day, and the seed should spring and grow up, he not knowing how, etc.  
Yea, many other parables, doth our Saviour use, to express the estate of the same his kingdom here in every other respect. As for example, he useth the parable of the King, calling his servants to an account, to declare both the mercy and justice thereof. Matth: 18.23. etc. The kingdom of heaven (saith our Saviour) is likened to a certain King, who would take account of his servants.  
Likewise he useth the parable of the house holder hiring labourers into his vineyard. Matth: chap: 20.1.2 etc. to give to understand, that no man is of better reckoning with God, for their long continuance, under the profession of the Gospel, specially if they presume of any merit or worthiness above others in that respect: but rather according to his diligence & faithfulness in the labour of Christianity, and according to that humble trust which he hath in the free grace and mercy of God. And to this end he concludeth the parable with this sentence, The last shall be first, and the first shall be last: for many are called, but few chosen.  
Moreover, by another parable, of the vineyard let out to unfaithful husbandmen, our Saviour describeth the rejection of the jews, for their treacherous st●●-bournes and cruelty against h●m: and on the otherside, the calling of the Gentiles, through the free grace and mercy of God, Mat: chap: 21, verse. 33 etc.  
And chap: 22, 1, etc. he doth to the same end use another parable concerning the marriage of the King's Son, and the contempt thereof, by the first bidden guests which w●re the jews: and also by the example of that special rudes by, tha● thrust in himself, without his marriage garment.  
And ch●p: 25. verse 1. etc. by the parable of the five wise, and five foolish Virgins, our Saviour doth likewise admonish us to take heed, that we do not securely rest in an outward profession of the Gospel, without inward truth of the heart, which is a thing abhorred of God.  
And verses, 14. and 15. of the same chapter, by the parable of the talents, which a certain Master going into a far country, delivered to his servants, etc. Our Saviour teacheth plainly, that he will look to have all the spiritual gifts and graces of his kingdom, to be industriously employed in every man's calling, and according to the diverse measure of them, specially in the calling of the ministery of the Gospel, to all those profitable ends wherefore he hath given them. Or otherwise, that fearful vengeance is to be looked for, from his hands, against every unprofitable servant.  
Such was the doctrine of our Saviour, concerning his spiritual kingdom here on earth, the which he calleth the kingdom of heaven, because it is from heaven by the special ordinance of God: likewise, because the government of it is most spiritual and heavenly: and also because it prepareth and fitteth all the elect of God, who as we saw before are called the children of the kingdom, to be partakers of heavenly glory.  
No● let us proceed, according to the order of the articles of our belief.  
The next doctrine therefore, of our Saviour is that which concerneth his own conception and birth. Of the which he saith thus before Pilate. For this cause am I borne, and for this cause came I into the world, that I should bear witness of the truth.  
Next to the birth of our Saviour, are his sufferings. Of the which he did very oftentimes foretell his Disciples, to the end they might be the less troublesome or uncomfortable to them, when they should fall upon him: as Luke ch. 9, 44 45 And Mat: 17.12.13. & verses 22.23. And Mark. 9.12. And more particularly he foretold his betraying, as we read, john chap: 13, v. 18. etc. The which our Saviour did, as he saith in the same place, to the establishing of their faith, when it should come to pass. Of his crucifying, he spoke likewise beforehand, john ch. 12.32.33.  

Belief in God the Son, who wrought most miraculous and equine works.  Of his burial, by occasion of that costly ointment which Mary powered on him. Mat: 26.12. john, 12.7.  
Of his continuance in the grave, answerable to the type of jonas, abiding so long in the Whale's belly, Mat: 12.39.40.  
Of his resurrection also, he usually spoke, adding the prediction thereof, to the foretelling of his sufferings, to mitigate the discomfort of that part of his speech: as john 2.19.20.21. Mat. 16, 2. ch. 17.9. and verses 22.23. And ch. 20.17.18.19. This thing (as the Evangelist Mark saith) our Saviour spoke plainly. And ch. 10.32.43.34. And all this, according to the former prophecies, of the holy Prophets, as the evangelist Luke observeth. And that also in a merciful regard of his Disciples, lest they should be over whelmed, & confounded with excessive sorrow; as we may perceive plainly john, ch. 14.1. etc. and ch. 15. and ch. 16. and by his most sweet and divine prayer in the whole 17. chapter.  
Our Saviour being risen again, as he had often said that he would: he than foretold his ascension, to Marie Magdalene, john, 20, 17. I ascend to my Father, etc.  
That he should sit at the right hand of God, and come again to judge the world, our Saviour boldly professed before the chief Priest, Mat: chap: 26. verse 64. Hereafter (saith our Saviour) shall ye see the Son of man sitting at the right hand of the powers God, and come in the clouds of heaven. Moreover, touching his coming again to judgement, he had spoken before that time, john 5.22. and verses 27.28.29. But yet more fully and plainly, Mat: 25.31. etc. The precedent signs of which time of his coming, our Saviour hath also declared, Matth: 24. And before this, chap: 13.39. etc. in the parable of the tars. And again, verses, 49, 50. in the parable of the drawenet.  
We are come now to the doctrine of our Saviour, concerning the holy Ghost. Of whom he speaketh most comfortably, as of the only comforter of all the Elect, distinct in Person from the Father and the Son, and yet one with them both, every where present, of equal power and dignity with them, etc. john chapters 14. and 15. and 16. Which also our Saviour maketh very plain in that form of Baptism which he instituted after his resurrection. Mat: 28.19.  
Concerning the catholic Church, the doctrine of our Saviour is this, that it consisteth both of jews, and Gentiles, and that he himself is the only universal Pastor and shepherd thereof, john 10. verses 14, 16. Read also Luk. 13.28.29.30.  
Touching the Communion of Saints: and first in respect of their union with himself, and so by him among their own selves, our Saviour teacheth it plainly, john ch. 15 1, 2, 3 4, 5. etc. And ch, 17.22. etc.  
What his doctrine is, touching the forgiveness of sins, and namely that there is mercy with God to forgive them, and what course we are to take, that we may attain to the comfortable assurance thereof: we read, Mat: 6. v. 12.14. and chap: 9.6. and chap: 18.21.22.27. and Luke 7.48. and chap: 15.1.2.3, etc. and verse. 20. etc.  
Concerning the resurrection of the dead, we read that our Saviour doth confirm it, john. 5.28.29. and Mat: chap: 22. verse 23. etc. where he confuteth the heresy of the Sadduces against this article.  
Likewise, he assureth all that shall believe in him, of everlasting life, not only in those places now last alleged, but in many other not easily to be numbered.  
And thus we see, that the doctrine of our Saviour is entire and perfect, concerning all the articles and grounds of our Christian belief.  
As for prayer, it is familiarly known to every one of us, that he taught us a most perfit rule and direction of it, as we find it recorded, Matth: chap: 6.9. etc. and Luke chapter 11.2. etc. And again, Matth: chapter. 7. verse 7. 
Belief in God the Son, who taught a most holy and perfect doctrine.  etc. we read how our Saviour encourageth all faithful Christians to this duty, as to a special fruit and exercise of faith. Read also, john 14. verses 13, 14. and chap: 16, 26, 27. Likewise Luke, chap: 11.5. etc. Moreover, ch. 18.1, 2, 3, 4, 5, 6, 7, 8. he exhorteth to constancy in prayer without fainting.  
Likewise, as our Saviour was the ordainer of the Sacraments, both of Baptism and the Lords supper; so he hath with the institution of them, plainly set down the doctrine and instruction, concerning the right manner of the administration, and also the ends and uses, whereunto he hath appointed the same, Mat: chap: 26. verse 26, etc. and chap: 28.18.19.20.  
Last of all, concerning the external government of the Church of God, such as he would have to be in perpetual use, for the well ordering thereof, tha● offences might be avoided, and all disorders rebuked and censured: we have the express grounds of it, delivered and taught by our Saviour, Mat: ch. 16.19. And ch. 18. verses 19.16.17.18.19.20. Read also john ch. 20. verses 22, 23. But of these things more afterward.  
In the mean season, it may suffice us, that from this brief collection, and survey of the doctrine of our Saviour Christ, we see that he hath set it down, most holily and perfectly in all points: and therefore, that he is worthy to be acknowledged, and believed in, as being a most faithful Prophet, yea greater than any Prophet, yea even as in the author of all holy doctrine together with the Father and the holy Ghost, to guide us in the perfect way to his everlasting and glorious kingdom.  
It is true, that the whole body of the holy Scriptures, is the only entire doctrine of our Saviour Christ, by what instruments soever the same was spoken or penned. For they both spoke, and also wrote, as he directed them by his holy Spirit. But in this our present discourse, we have spoken only of that his doctrine, which he uttered by his own most holy and sacred mouth, while he abode here upon the earth.  
Question. NOw therefore, that (this discourse being ended) we may go forward. Did God ever make any promise to us, and his Church, that our Saviour Christ should be so perfect a Teacher unto it?  
Answer. Yea. For in this respect, the Lord by his holy Prophet Isaiah, long before the coming of our Saviour, calleth him wonderful, and Counsellor— as one that should in most excellent manner, declare the high counsels of God, to his Church and people, Isaiah, chap: 9.6.  
He declareth also, that our Saviour should, to the same end, be endued with the manifold, and most excellent gifts and graces of the holy Spirit of God, in that he was to come in the nature of man, chap: 11, 2.3.4.5.  
Likewise he declareth further, that he should have the tongue of the learned, & know to minister a word in due time, to him that is weary, chap: 50.4.  
Finally he prophesieth, that by his knowledge he should justify many, ch. 53.11.  

Explication  These prophecies, uttered and set down, in the name of the Lord, do contain evident promises from the Lord. For as our Saviour testifieth, All things must be fulfilled that were written of him. Luke 22.37.  
And touching the special manner of his teaching by parables, as we have observed, and set them down before, that was therein fulfilled which was prophesied, Ps. 78. I will open my mouth in parables, etc. according to the testimony of the Evangelist Mat: ch. 13.34.35. And accordingly, are we to hearken to the same his special kind of teaching, with special reverence agreeable to the exhortation and example of holy Psalmist, Ps. 49.1.2.3. Hear this all ye people, etc. I will incline mine ear to a parable. etc. But of the duties more afterward.  
THe comfort of the doctrine is first to be considered.  
Question. What is that?  
Answer. It is even the same, which was declared to the comfort of faith, concerning the spiritual anointing of our Saviour Christ to be a most high and perfect Prophet unto us.  
It is the same indeed. That is to say, it is a very great and singular comfort, 
The Duty  that we have so perfect a doctrine, delivered unto us by our blessed Saviour, that we may safely and undoubtedly rest in it, as in the very truth indeed: yea as in the whole truth of God, which it behoveth us to know. For as the doctrine of Moses, and all other the Prophets, which were before our Saviour, pointed on still to look toward our Saviour then to come, so our, Saviour being come, the Evangelists and Apostles point us back to him, and to that doctrine which he preached and taught himself, and which he commanded them (as they acknowledge) to preach in his name, as the only true doctrine of God. And so doth our Saviour himself profess, saying, john 7.16. My doctrine is not mine, (to wit, in such sense as the malignant sort took it) but his that sent me. That is, no otherwise mine, but as it is his also. And then it followeth, If any man (saith our Saviour) will do his will, he shall know of the Doctrine whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. And ch. 8.31.32. If ye continue in my word ma●ke that he calleth it his own word, speaking to the teachable & believing jews) ye are verily my Disciples. And ye shall know the truth, & the truth shall make ye free.  
And for all other, whosoever they be, which teach not this doctrine of our Saviour, they are false Prophets: they have not entered in by the door, but they have climbed up some other way, and show themselves to be thieve, & robbers come in to spoil, and not feed & cherish the flock john: 10.1. etc. So that we may boldly reject all other doctrines of Antichrist, and of every strange teacher, whatsoever agreeth not with the most holy doctrine of our Saviour. We may boldly say to all such, both Pope and Prelate, popish Priest, and Seminary jesuit, Depart from me ye workers of iniquity, Psal: 6.8. For so will our Saviour say to them at the last day, Mat: 7, 23.  
Thus ●herfore, it is a singular comfort, & bringeth unspeakable peace to our consciences, that we have so perfect a doctrine, delivered unto us: according as our Saviour admonished his Disciples, Mat: 13, 16, 17, saying, Blessed are your eyes, for they see; and your ears for they hear. For verily I say unto you, that many Prophet●, and righteous men, have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them.  
THe comfort being thus great, the duty ought to be as great in all thankfulness to God, ●nd our men gracious Savi: to be blessed & praised for ever. What therefore is our duty, Question. whereby we are to declare our thankfulness to God, and the same our blessed Saviour in this behalf?  
Answer. This likewise t● the same which was observed before, to be our duty in regard of his most holy and perfect prophesy. That is to say, it is our most bounden duty, with all readiness, ●●●gently ●o learn the doctrine & in all faithfulness constantly to obey it ourselves: and as much as l eth in us to instruct others also therein, and to call upon them for like dut●full obedience.  

Explication and proof.  Such indeed is our most bounden duty, according to that saying of Peter, Ioh: ch. 6. v. 6●. Master to whom shall we go▪ Thou hast the words of eternal life, and we believe and know that thou art the Christ the Son of the living God. Here also call again to mind the saying of our Saviour himself, john 7.17. & ch. 8.31.32. alleged before in the comfort. Where, as we then saw, our Saviour requireth obedience, yea even entire & constant obedience, at the hands and hearts of all those, that would attain to the most sweet and constant comfort of his most holy and perfect doctrine.  
Thus much therefore concerning the Comfort and duty.  
Question. NOw for the conclusion of this part of our inquiry, concerning the doctrine of our Saviour Christ: What is the danger of not believing, and of not obeying it, as a most holy and perfect doctrine?  
Answer. Whosoever do not believe, nor obey the doctrine of our Saviour Christ, as a most holy and perfect doctrine; they cannot possibly, either truly know, or rightly believe, and obey our Saviour himself.  
Nay on the contrary, they are in the very beaten high way, 
The danger of not believing and obeying it.  to be drawn and carried aside to hearken to all false doctrine and lies: and so to become the vassals of the Devil and Antichrist that great false Prophet, or of some other Master heretic: in stead that th●y ought to be the only teachable scholars, and obedient servants of the Lord jesus Christ, our heavenly Teacher and Master.  
It is very true. And the danger is most woeful, yea rather it is presently an evil in itself most miserable: 
Explication and proof.  and therefore with all care, to be most earnestly shunned. For even hence it was, that all obstinate jews, fell away from God, and are lest even to this day, in their damnable unbelief, and most blasphemous contradictions to our Saviour and his doctrine. To whom our Saviour himself said, while he taught among them, Because I tell ye the truth, ye believe me not. Which of you can rebuke me of sin? And if I say the truth, why do ye not believe me? He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God john, chap. 8.45, 46, 47. And yet again, chap. 10.26. Ye believe not, for ye are not of my sheep as I said unto you. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life.  
And chap. 12.14, etc. If any man hear my words and believe not, I judge him not. For I came not to judge the world, but to save the world. He that refuseth me, and receiveth not my words, hath one that judgeth him, the word that I have spoken, it shall judge him at the last day.  
We may evidently see therefore, that the neglect of hearing and obeying the doctrine of our Saviour Christ is very dangerous: yea so dangerous, that it maketh way to all false and erroneous doctrine, as was answered: according as our Saviour doth give plainly to understand, john, chap. 5. verse 43. Where he saith thus, I am come in my Father's name, and ye receive me not: if another shall come in his own name, him will ye receive. And so it came to pass, with these disobedient jews.  
This also made way, for that false Prophet Mahomet, to be received among the Turks. And likewise, hence it is, that the Antichrist of Rome, hath so mightily prevailed with his devoted Papists, that they dare receive nothing for truth, unless he and his Prelates allow it: and that on the other side, they doubt not credulously to receive any thing for truth, which is authorised by them, be it never so contrary to the truth and doctrine of our Saviour Christ.  
The same neglect, hath betrayed a number, and made them as a prey to the lying allegories and heretical speculations of H. N. and to be incorporated into his schismatical Family of false and counterfeit love, as if his doctrine did now in this last day, perfect and accomplish the doctrine of our Saviour: and as if he did in the stead of our Saviour, execute the last and general judgement here on earth. So greatly doth the wicked heretic blaspheme.  
Let us therefore, in the fear of God, take warning from the woeful examples of these and all other Apostates and backe-sliders from the true doctrine of our Saviour, that we do in no wise, neglect to embrace and love it, and to hold it so fast, that we never suffer ourselves to be removed from it. That henceforth (as the Apostle Paul admonisheth, Ephes. chap. 4 verses 14, 15.) We be no more children, wavering and carried about with every wind of doctrine, by the deceit of men, and with craftiness whereby they lie in wait to deceive. But let us follow the truth in love, & in all things grow up into him, who is the head, that is, Christ, etc. For otherwise, as the same Apostle writeth 2. Thess. chap. 2. verses 10, 11, 12. the danger which we speak of, is at hand, yea to eternal damnation.  
Thus much therefore it was necessary, that we should add to all other things concerning the doctrine of our Saviour, for our instruction and admonition's sake, 
Belief in God the Son, who wrought most miraculous and divine works.  lest we should by any means neglect it, 
The ground and history of it.  to the hazard of our salvation, whereunto this doctrine only, and no other is able to make us wise. God therefore of his infinite mercy, even for our saviours sake, give us grace with all holy care to attend unto it.   

Belief in God the Son, who wrought most miraculous and divine works.  
THe miraculous works of our Saviour, are next to be considered of us.  
What therefore are we to believe concerning them?  
Question. We are to believe, that the miracles which our Saviour Christ wrought, Answer. are perfect declarations and confirmations, that he both was, and is for ever, the Son of God, the only true Messiah, and Saviour of the world: and also, that the doctrine which he taught, was and so is still, and shall remain to the end, the very true doctrine of the kingdom of God, and even the power of God to salvation, to all that do, or shall hereafter truly believe.  

Explication & proof.  It is true that you say. For so the Evangelist john teacheth, chap. 2.11. The very beginnings of the miracles of our Saviour, showed forth his glory: and his Disciples (as the Evangelist saith) believed in him. That is, they were better confirmed in their faith thereby.  
This glory of our Saviour, thus beginning to break forth, by the beginnings of his miracles: did shine out more and more brightly, in the proceed thereof. It was no doubt, part of that glory, which the Apostles saw: according to the testimony of the same Evangelist john, ch. 1.14. We saw his glory, etc.  
Yea our Saviour himself teacheth us, that these were the ends, wherefore he wrought his great works, as the same Evangelist witnesseth further, in sundry place● of the Gospel written by him. As chap. 5.36. I have greater witness (saith our Saviour) than the witness of john, for the works which the Father hath given me to finish, even the same works which I do, bear witness of me, that the Father sent me. And chap. 1●. verses 24, 25 The jews (saith the Evangelist) came round about (our Saviour) and said unto him, How long dost thou make us doubt? If thou be the Christ, tell v● plainly. jesus answered them, I told ye, and ye believe not: the works that I do in my Father's name, they bear witness of me. And therefore he blameth them the rather, for their unbelief. And yet more earnestly, verses 37, 38. saying, If I do not the works of my Father, believe me not, yet believe the works, that ye may know and believe that the Father is in me and I in him.  
And chap. 11. verse 4. This sickness (saith our Saviour, speaking of Lazarus the brother of Marie and Martha) it is not unto death, but for the glory of God, that the Son of God might be glorified thereby. And verses 41, 42. After that our Saviour had made his prayer to God, that he would show his glory in raising of Lazarus from death to life: I know (saith our Saviour to God his Father) that thou hearest me always, but because of the people that stand by, I said it, that they may believe that thou hast sent me.  
And chap. 14. verse 11. Believe me (saith our Saviour to Philippe) that I am in the Father, and the Father in me: at the least believe me for the very works sake. Read also chap. 20. verses 30, 31. Many other signs did jesus (saith the Evangelist) in the presence of his Disciples, which are not written in this book. But these things are written, that ye might believe that jesus is the Christ the Son of God, and that in believing, ye might have life through his name.  
This often repetition, showeth that the miraculous works of our Saviour Christ, were of very notable and necessary use, to the manifesting and proving of himself to be the Christ, and that ●is doctrine was the true doctrine of God: and all this for a help to the weakness of his people.  
Now as these were the ends, which our Saviour propounded to himself, in the working of his miracles: so through the blessing of God, they attained to the same blessed ends and effects in the hearts of the children of God. As for example, the place first alleged, chap. 2. verse 11. argueth that it was so. For the Disciples seeing that miracle: are said to believe in our Saviour. And chap. 4. verse 35. That Ruler, whose son our Saviour delivered from a deadly fever, was confirmed thereby to believe in him, (yea and as the Evangelist testifieth) all his household with him. And chap. 6. verse 14. They which had seen the miraculous feeding of multitudes of people with so few loaves & fishes, said, This is of a truth the Prophet, that should come into the world.  
Likewise chap. 9 verse 17. The blind man to whom our Saviour gave sight, was induced by the miracle, wrought on him, to begin to believe in our Saviour, that he was a Prophet. And verses 35, 36, 37. after that the jews had excommunicated him, for this his profession: our Saviour the● finding him, and saying unto him, Dost thou believe in the Son of God? He answered and said, Who is he Lord that I may believe in him? Whereupon, so soon as our Saviour answered him, Both thou hast seen him, and he it is that talketh with thee: the man was confirmed to believe in him, and said Lord I believe, and worshipped him.  
And chap. 1●. verse 15. I was glad for your sakes (saith our Saviour, speaking of the death of Lazarus) that I was not there, that ye may believe: but let us go unto him. And verse 45. Many of the jews (saith the Evangelist) seeing the things which jesus did, and namely this, that he had raised Lazarus from the dead, they were moved thereby to believe in him. And whereas (as it followeth in the text) that some of the people went away to the pharisees, and told them what things jesus had done. Then (as the Evangelist showeth further) the high Priests and the pharisees gathered a Council, and said, What shall we do? For this man doth many miracles. If we let him alone, all men will believe in him, etc. verses 46, 47, 48.  
And in the next chapter, verses 10, 11. The high Priests consulted that they might put Lazarus to death also, because that for his sake, many of the jews went away, and believed in him. And verses 17.18.19. The people that was with him, did bear witness that he called Lazarus out of the grave, and raised him from the dead. Therefore met him the people also, because they heard that he had done this miracle. Whereupon (as it followeth in the Evangelist) the pharisees said among themselves, Perceive ye not how ye prevail nothing? Behold the world goeth after him.  
Yea these wicked adversaries themselves, howsoever, through obdurate malice, they would not be brought to believe in our Saviour: yet were they convicted in their consciences, to acknowledge among themselves, that he could not have done such works as he wrought, unless he had been a Teacher sent of God; and unless God had been with him: as Nicodemus a fellow Ruler, and one conversant among them, did before this time, bewray to our Saviour: as we read john, chap. 3. verse 2. Rabbi (saith he) we know (that is, we pharisees know) that thou art a Teacher sent from God: for no man could do these miracles which thou dost, unless God were with him. Read also Act. 2 22. Ye men of Israel, hear these words. jesus of Nazaret, a man approved of God among ye, with great works, and wonders, and signs, which God did by him, in the midst of you, as ye yourselves also know.  
Finally, the works of our Saviour Christ, were so wonderful, that (as the Evangelist Luke reporteth) all were amazed at the mighty power of God, declared by them, chap. 9.43. And chap. 7.16. Fear (saith he) came on all people, and they glorified God, saying, A great Prophet is raised up among us, and God hath visited his people. 
The ground and history of them  And this rumour (as he reporteth further) went forth throughout all judea, and through all the region round about. At what time also, as it followeth in the same chapter, verses 18, 19, etc. the answer of our Saviour to the Disciples of john Baptist, showeth plainly that such as have been already declared, are the uses and ends, why he wrought so many miraculous works. For thus he said unto them, Go your ways, and show to john what ye have seen and heard: that the blind do see, the halt do go, the lepers are cleansed, the deaf here, the dead rise again, and the poor receive the Gospel. And blessed is he that shall not be offended in me. As if our Saviour had said, These things are sufficient confirmations, that I am the true Messiah, and that no other is to be waited for: as john well knoweth, and hath already most faithfully and plentifully testified unto you, though you and many other, are yet offended in me, and have not received his testimony. Read also Matth. 14.33. They that were in the Ship, when our Saviour stilled the tempestuous Sea, worshipped him saying, of a truth thou art the Son of God. And Mark 1, 27. by occasion of casting out of an unclean Spirit, out of a man of Capernaum, the people were amazed so, that (as the Evangelist saith) they demanded one of another, saying, what thing is this? what new doctrine is this? For he commandeth the soul spirits with authority, and they obey him.  
Thus than it is evident, that as our Saviour intended, by his miraculous works, to make himself known to be the Christ, the Son of God, and the true Prophet sent of him, etc. so they had the same effect, in the hearts of many of those, among whom he wrought them, who observed his divine power therein.  
But for our more full instruction in this point: I will ask you this one question.  
Question. Was not the doctrine and testimony of our Saviour, of sufficient credit in itself, to make him known to be the Son of God, and the true Messiah: and so consequently, that his doctrine is the true doctrine of eternal life? Was it not, I say, of itself sufficient, but he must also work great and strange works, for the proof thereof?  
Answer. There is no doubt to be made, but that the doctrine, and testimony of our Saviour Christ, was fully worthy, and aught to have been sufficient, in, and of itself alone, to these ends.  
Nevertheless, for a help to our weakness, and for the more clear manifestation of his divine glory, as was said, it pleased him of his special goodness and mercy, to make this addition of his miraculous works.  

Explication & proof.  So it was indeed, as the former testimonies have given us plainly to understand. And namely, john cha. 11. verse 15. Whence we may well remember here again, that our Saviour professed, that he was glad of the occasion which he had to work that great work of his, in raising Lazarus from the dead, to the end his Disciples might thereby be confirmed to believe in him. And he useth the like words again, verses 41, 42. to show his like gracious desire, that the weakness of the people, might be helped by their beholding of the miracle. To this end also, may the consideration of that reproof well serve, which our Saviour giveth the people, for not attending to the right use and end of his miracles, john, 6.26. Matt. 16.8, 9, etc. and Mark. chap. 6, 25.  
And thus the good and merciful affection of our Saviour, is clearly manifested unto us.  
But that his doctrine and testimony, aught of itself to have been of sufficient authority: it is plain by that other reproof which our Saviour giveth, in respect of them that looked too much after miracles, john, chap. 2.48. saying, Except ye see signs and wonders ye will not believe. Of which sort were those mentioned after this, cha. 6.30. Who over boldly asked our Saviour, What sign showest thou, that we may see and believe thee? What dost thou work? And again, Matth: 12.38. Master, we would see a sign of thee. To whom our Saviour answereth, in the verse following, An evil and adulterous generation seeketh a sign, but no sign shallbe given unto it, save only the sign of the Prophet jonas. And again chap 16. verses 1.2.3.4.  
On the other side, it is set down to the praise of the work of God's grace, in the Samaritans, who believed our Saviour for his words sake, though he wrought no miracles among them: but only heard the woman say, that he had told her all things that she had done, as we read, Ioh: 4 40. Whereupon they desired our Saviour to tarry with them. The which when he had yielded unto, for two days, Many more (saith the Evangelist) believed because of his own word. And they said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.  
Moreover, many were brought to faith and repentance, by the preaching of john the Baptist, though he wrought no miracle, Matth: 21, 32. john 10.41. Much rather ought our Saviour to have been believed, for his own sake, although God would have so appointed, that he should have wrought no such great works as he did. Thus much for the confirmation of the former answer.  
But yet one question more, for the further clearing of this matter.  
Be it granted, that the miracles, which our Saviour wrought, were necessary for those, who at that time were the beholders of them, to the end they might be confirmed by them to believe in him: Question. are they likewise as necessary for us?  
Answer As the working of them was necessary to help the weakness of the faith of them, that then lived, and might see and behold them with their bodily eyes: so it is necessary for us, that live at this day, to read, hear, and meditate upon the same miraculous works of our Saviour, to the same ends, whereunto the beholding of them was necessary for those that lived then.  

Explication & proof.  They are so indeed. And even for this purpose is it, that God of his great mercy, tendering our weakness, which is now as great as theirs was then: hath caused them to be faithfully set down in the holy Gospel, for a perpetual memorial of them: according to that notable testimony of john, the holy Evangelist, and Apostle of our Lord jesus Christ, chap: 20. verses 30.31.  
Read also Luke, chap: 24.19. and Acts chapped: 1. verse 1. For whereas, not only the words and doctrine of our Saviour, but also his works, were of necessary use, to be known, for the confirmation of Faith, to the end of the world: by the manifesting of the glory of the Son of God: the holy Evangelists, as we see, were careful, according to the commandment of God, to record them both. That thus it might come to pass; that as they were blessed, which saw them, & believed, as our Saviour said to all his disciples, Matt. 13.16.17. so they also might be blessed, that should at any time believe (even by the faithful testimony of the Evangelist) though they never saw with their bodily eyes, as our Saviour said more particularly to Thomas, john ●0. 29. in these words, Because thou hast seen me, thou believest: blessed are they that have not seen, and have believed.  
These things being so, according as we have already taken a view, of the doctrine of our Saviour, (which usually he preached, before he wrought his miraculous works, because his doctrine was, as it were, the life of them, as they again were a kind of underpropping of the doctrine, in regard of the weakness of the people) so let us make some like collection of the miracles, hoping that this also, shallbe a labour profitable unto us. And whereas we cannot in this our exercise, stand to treat of every one at large, let us at the least, gather together the divers sorts and kinds of them, in some familiar order, fit for some help to our memory, that so our faith may therewithal, be the rather succoured and helped, answerable to the use and end of our saviours working of them.  
This therefore we will by the grace of God, do in this order following.  
First, we will make the beginning of our rehearsal, according to that beginning, which our Saviour made of his Miracles: concerning the water, and those other creatures, which do belong to the same.  
secondly, we will gather together those Miracles, which he wrought, concerning the earth, and the fruits thereof.  
thirdly those, which concern the persons of mankind.  
Of the first sort were these next following.  
First, touching the water itself, our Saviour, as we know, at the marriage feast in Cana of Galilee, alleged before, turned water into wine. john, chap: 2. vers. 6. etc.  
Likewise he made the waters  and firm, fit to be walked upon, as if it had been firm land, wheresover he was to set his foot, chapped: 6. verse 19 of the same Evangelist. At which time also he caused Peter to walk on the Sea. And when by reason of a mighty gale of wind, Peter fainting in faith, began to sink, our Saviour by his divine power, saved him from drowning. And forth with also, stilled the blustering wind, & troublesome waves of the Sea, by his word and commandment. And the ship also, was by and by, at the land, whether they went, as we read in the 21. verse. And likewise Matt: 14. verse 24. And again at another tune as we read, Luke 8.22.23.24.25. And yet again Matth: 8.26.27. Our Saviour rebuked both the winds and the Sea, and they obeyed him. Thus therefore, it is evident, that our Saviour hath power by Sea, as well as by land, as it followeth to be considered further: according to that Revel: 10.1.2.3. where he is described, to stand with one foot in the Sea, & with another on the earth. Thus much therefore concerning the water itself.  
Now secondly, as touching the fishes of the sea, our Saviour declared his power over them, by causing an exceeding great draft to come into the net of Simon Peter, Luke chapped: 5. verse 6. And that also, at such a season, as he and his company, had traveled all the night, and could get nothing. The like to this our Saviour did likewise after his Resurrection, john 21.6. Moreover Matth: ch. 17. verse, 27. he caused a fish to come to Peter's angle, yea & that fish among all other, which had a piece of coin of twenty pence in the mouth of it, to pay that polle-money which was at that time demanded.  
Such were the Miracles which our Saviour wrought concerning the waters, and the creatures belonging unto them. Whereunto we may well add, the miraculous augmentation, and increasing of those two fishes, in the distribution of them, whereof we read, Matt: ch. 14. verse. 17. &c: and likewise of those few little fishes, chapped: 15. verse 34. &c: to the feeding of multitudes of people. But herewithal, he did to the same end, increase the virtue and substance of the five loaves, at the first time, so that there was left of the fragments, twelve baskets full: that is, more at the last, by a great deal, than was at the first. And at the second time also, he so increased the seven loaves, that after four thousand men, beside many women and little children we● fully sufficed, there remained seven baskets full.  
ANd thus, with the end of the first sort of our saviours miracles, concerning the waters, we having made an entrance into the second sort, which is, concerning the earth, and the fruits thereof: let us now proceed to the collection of them.  
Among the which, we may reckon that for one, that our Saviour made clay, contrary to the nature of it, medicinable, to the restoring of sight to a man that was borne blind. john. ch. 9 verses 2.3.4.5.6.7.  
And on the contrary, Mark chapped: 11. verses. 12.13.14. And verses, 20.21. we read, that our Saviour cursing a fig tree, it lost forthwith, the natural force and life of it, and so withered away, and never after bare any fruit.  
These, and if there be any like to them, they are of this second sort of the Miracles.  
We come to the third sort of our saviours Miracles, which it pleased him to work, for the benefit of the People of mankind. The which as they were most in number, so were they more gracious than the rest, to declare thereby, that special good will and pitiful compassion which our Lord and Saviour jesus Christ hath over us, above any other of his creatures. Let us therefore make our collection of them also, with a mind to stir up ourselves thereby, to be in special manner thankful to our Saviour for the same. And first, let us gather together them that respect the bodies of men: and secondly them that respect their souls.  
Touching men's bodies, some miracles which our Saviour wrought, were concerning their outward parts, and some were more inward.  
The outward also, were either concerning particular members, or the whole body.  
Such as concerned the outward parts, or members of the body: (that we may begin with the head, and so go to the inferior parts) they were, first, the curing of the eyes of such as were blind: as Matth: 9.27. etc. Our Saviour opened the eyes of two blind men, who besought him to show this great mercy upon them.  
And again, ch. 20. verse 29. etc. He touched the eyes of other two blind men, who with like instance, craved this mercy of him, and immediately restored their sight. The Evangelist Mark telleth us that the name of the one of these was Bartimaeus the Son of Timaeus. ch. 10.46.  
The Story is notable, in respect of that man. If you remember it not, read it, and you shall find it to be as I say.  
And chapter 8.22. the same Evangelist testifieth that at Bethsaida, our Saviour restored sight to a blind man that was brought unto him, by moistening his eyes with his spittle. Yet so, as he restored his sight by little and little, as it were by degrees: that the man might the rather be moved to consider the greatness of the benefit, while he did more sensibly feel, as it were, and plainly discern the divine power of our Saviour therein.  
And john: chapped: 9.1. etc. 6.7. our Saviour healed the eyes of a man that was borne blind, by laying clay moistened with spittle upon them, as appeared plainly, so soon as the man had by the appointment of our Saviour, washed it of again, in the pool of Siloam: as was mentioned before.  
Moreover Matth: chap: 21.14. Blind men (saith the Evangelist) and such as halted, came to our Saviour, being in the Temple at jerusalem, and he healed them.  
Finally, he healed that miserable blind man, of whom we read in the same Evangelist, ch. 12. verses 22.23. who beside that he was dumb, and so could make no request for himself, by an●e word of mouth to our Saviour: he was also possessed with a Devil. Yea our Saviour healed him so, that he both spoke, and also saw: in so much that all the people were amazed.  
This was that miracle, that the wicked and malignant pharisees, most maliciously blasphemed, as it followeth recorded in the same chapter.  
Likewise, that now (by occasion of this last blind man, who was also dumb) we may proceed: let us from the cure of the eyes, come to consider those like miraculous cures, which our Saviour wrought upon dumb men. And first, Matth: ch. 9.32.33.34. We read, that after our Saviour had healed the two blind men mentioned out of this chapter before, they brought to him one that was dumb, who was also possessed with a Devil, like as that other man was, of whom we spoke a while since. Our Saviour therefore, casting the devil out of this man likewise, gave him also the gift & power of his speech.  
At the working of which miracle, The multitude (saith the Evangelist) marveled, saying, The like was never seen in Israel, But the pharisees showed themselves like to themselves. That is, they blasphemed this miracle also saying: He casteth out Devils through the Prince of Devils. And ch. 15. v: 30.31. He healed many at once, both halt, blind, dumb and maimed, as the same Evangelist testifieth. Insomuch that the multitude wondered to see the dumb to speak, the maimed whole, the halt to go, and the blind to see: and as he observeth further, they glorified the God of Israel.  
Moreover, as we read Mark: 7.31.32. etc. Our Saviour healed one, that was greatly stammering in his speech: for he loosened the string of his tongue, so that he spoke as expeditelie and plainly, as any other man. The same man was also deaf, of the which infirmity, our Saviour likewise healed him. For as the holy Evangelist reporteth the history, our Saviour did put his fingers in his ears: and looking up to heaven, he sighed and said unto him, Ephphatha, that is, be thou opened. And straight way his ears were opened. etc. Wher●● (as the Evangelist testifieth) the people were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.  
Hereunto may we add, that other miraculous work of our Sau our Christ, which the same Evangelist recordeth, chapped: 9.17. etc. 25. For he delivered the son of a man, which from his childhood, had be● both dumb and deaf. The work was very great, and gracious, as it cannot but be acknowledged from the reading of the holy history thereof: whether we read it in the Evangelist Mark, now recited, or in Matth: ch. 17.14. etc. or in Luke, chap: 9.38. etc. For the people were all amazed at the mighty power of God, evidently showing itself therein.  
And thus we see, which were that kind of Miracles; which our Saviour Christ wrought upon the ears of men, and therewithal, upon the tongues of many. Among the which we have heard also, the cure of those reckoned up, who halted of their legs. For seeing they were joined together in one text, we could not think it meet to sunder them, though our order is something broken thereby.  
But that we may hold on our course, as orderly as we can. We come now to the rest.  
And herein, the cure of the man, who had his hand dried up, and withered, may well be first remembered. For the history of it is very memorable, as we read, Mark 3.1. etc. and Luke, chapped: 6. verses 6.7. etc. It was the man's right hand, which our Saviour restored, & made as sound as the other. Whereat (as the Evangelist Luke showeth further) the unreasonable adversaries of our Saviour were filled with madness, in stead that they ought to have given great glory and praise to God, and our blessed Saviour.  
Neither may we pass over in silence, that our Saviour healed the right ear of the servant of the high Priest, which one of his Disciples, in zeal of his Master's defence, as he intended in his own rashness did cut off with his sword, Luke 22. verses, 50.51. The name of him which made the maim, that is, Peter, and also the name of him, to whom our Saviour restored the ear, that is Malchus, they are both mentioned, john chap: 18.10.11.  
Hitherto concerning the sundry sorts of miracles, which our blessed Saviour wrought externally upon the particular members of the bodies of men.  
Now more generally, concerning the cures of the bodies of men, wholly infirm and diseased.  
And among these, he that cometh first to our remembrance, is that poor cripple, who had been diseased 38. years, whom our Saviour made pe●fitlie well and whole: as we read john chapped: 5. verses. 5.6.7.8.  
Likewise Matth: 9.2. etc. And as the same is more fully recorded, Mark 2. verses. 3.4. etc. 12. And Luke chap: 5. 1●. etc. Our Saviour Christ restored one that was wholly taken with the numb or dead palsy, so that he could not go, but must be carried in his bed. This work of our Saviour was so reverend and gracious, that the people were amazed at it, and praised God (as Saint Luke reporteth verse 26.) and bee●● filled with fear, they said, Doubtless we have seen strange things this day. And Mark: ch. 2.12. We never saw such a thing.  
Moreover, Luke chap: 13.10 11. Our Saviour of great compassion, 
The ground and history of them.  loosed a woman from her disease, who had a spirit of infirmity eighteen years, and was bowed together, so as she could not in any wise lift up herself. For (as the Evangelist saith) our Saviour seeing this pitiful creature, called her unto him, and said unto her, Woman thou art loosed from thy disease. And he laid his hands on her, and immediately she was made strait again, and she glorified God. The which gracious work of our Saviour, when it was reproved by the ungracious Ruler of the Synagogue, under this pretence that it was unlawful to be done on the Sabbath day: our Saviour doth so graciously defend it, that he put his adversaries to shame: and all the people rejoiced, at all the excellent things that were done by him.  
Of this sort also, were those merciful cures which our Saviour did upon many Lepers. As Luke, chapter: 5. verses 12.13. He healed one that was full of leprosy, that is, one that was, as we would say, in our language, a fowl leper. Such a one as was also, that Simon of whom we read, Matth: 26.6. who for the memorial of that gracious cure which our Saviour wrought on him, did bear the name of Simon the leper: as though it should be said, This was he who being a very leprous man, was by the favour of our Saviour Christ cleansed of it.  
And again, Luke chapped: 17.12.13. etc. He healed ten lepers at one time. Of whom it is said to their reproof, that although all were cleansed, yet only one returned to give thanks to our Saviour, for this great benefit.  
Such therefore, were the miracles, which our Saviour wrought, for the helping of the bodies of men, in regard of their bodily diseases, more externally apparent to the eyes of men.  
Now concerning more inward diseases and sicknesses: we read first john: 4.50. etc. that our Saviour healed the Ruler's son, who was sick of a burning ague, even near unto death.  
Likewise Mark chapped: 1.30.31. he healed Simons wives mother, who lay sick of a fever. For as the Evangelist reporteth, Our Saviour came, and took her by the hand, and lifted her up, and the fever forsook her by and by, and she ministered unto them.  
He healed the Centurion's servant also, who was sick unto death, Luke 7. 3.4.5.6. etc.  
Of this sort of miraculous cures, was the healing of the woman troubled greatly, by the space of twelve years together, with an issue of blood, who had spent all her substance upon Physicians, but could not be healed, by the skill of any of them. This woman did our Saviour heal. Luke: chapter. 8.43 etc. 48.  
Of this sort also, were those inward & dolorous gripings, by colics & convulsions, etc. Of the which our Saviour healed many. For so we read, Matt: ch. 4.24. They brought unto him all sick people, that were taken with divers diseases, and gripings, etc. and he healed them. And Mark chap: 1.34. He healed many that were sick of divers diseases. And likewise Luke. 4.40.  
Yea our Saviour did not only heal many that were sick of divers inward diseases, even to the point of death: but for a further declaration of his divine power, he restored divers of those to life, whom diseases and sicknesses had deprived of life.  
These therefore we will, in way of an addition to the former, here call to mind, as a further amplification of the divine power of our Lord jesus Christ.  
Of these, we have three recorded, every one more notable, and admirable than the other.  
For first, our Saviour restored the daughter of jairus, a child of the age of twelve years, her life being new gone out of her body, Mark chapped: 5.21.22. etc.  
secondly a widow of Naires only sonn●, he being not only laid forth by the walls for dead, but also laid upon the bear, yea carried on men's shoulders, onward to the place of burial, Luke chap: 5.12. etc. This corpse did our Saviour restore to life.  
T●irdlie, he restored Lazarus to life, after that he had been dead by the space of four days, and so had lain buried in the grave, john chapter 11 verse 39 etc.  
Hitherto of the two former sorts of our saviours Miraculous works, in their several kinds.  
Now the third and last sort of those mentioned in the beginning of this our collection, was concerning the souls of men. Let us henceforth c●ll them also to mind.  
Of these there are two sorts, or rather two degrees of one, and the same kind. For our Saviour did not only restore those to their right minds, who were Lunatic, th●t is to say, either sick of that disease, which we do call the saking sickness or otherw see frantic and mad at certain times and seasons of the yeer●: but also he changed the hearts of great sinners from their sins, to the saith and obedience of God, by the speedy, and as one would say, extemporal power of his divine word and commandment.  
Of the first sort we read Matth: 4.24. Where it is written that our Saviour healed the Lunatic. And chapped: 17. 1●. etc. the man's son whom ●ur Saviour healed of his deafness, and dumbnes, as S. Mark wr●teth, ch. 9 ●●. was also Lunatic, as the Evangelist Matthew testifieth reporting the Father's words thus, Master have pity on my son, for he is lunatic, and sore ve●ed: for oftentimes he falleth into the fire, and oft times into the water, etc. This child, our Saviour healed of his lunacy, as it followeth verse, 18.  
To this sort belongeth the deliverance of those that were possessed of Devils. Of which most miserable persons, our Saviour delivered some who were possessed of one: a● Mark chapped: 1. verse 23. etc.  
Upon the sight whereof, the people (as the Evangelist observeth) were all amazed, so that they demanded one of another, saying, What a thing is this, & c?  
And verse, 34 He cast out many Devils, and suffered them not to say they knew him. O●● Saviour did likewise cast a Devil out of the Canaanitish woman's Daughter. Matth: 15.22. etc. 28. Thus our Saviour delivered many, that were possessed, only with some one Devil a piece.  
B●t out o● some other, he cast out many Devils, which had taken possession of ●ne. For out of Marie Magdalene he cast seven, as we read, Luk: 8.2. and Mark 16.9. And out of the man that kept among the graves, whom n● fetters or chains could hold, our Saviour cast out very many Devils. For as we read M●rke. ch. 5.2.3.4. etc. when our Saviour demanded the devils name (not th●t he was ignorant, but that hereby might be known to us the grea●nes of this work) the Devil answered that his name was Legion: for saith one of them, as if he were the chief among the rest we are many.  
These we●e those Devils, who being cast out of the miserable captive, did by the permission of our Saviour, for the further manifesting to us, how malicious and mischievous they are, enter into the heard of the Gadarens s●ine, in n●mber about two thousand, and carried them all with violence into the Sea, and so drowned them every one.  
Finally, touching the miraculous conversion of poor sinners, from their sinful estate, with the gift of grace, to mind the holy ways of God: these already mentioned, who were delivered and set free from that bodily possession, which the Devils had of them, may be notable examples.  
For this I doubt not, but that our Saviour did magnify his mercy, from one degree to another, as was said before.  
But beside these, the admirable grace and power of our Saviour, 
The Comforts of them.  was extraordinarily manifest, in the calling of his disciples: some from fishing and mending of their nets: & Matthew from the custom table to his ministery. And by the conversion of the thief hanging upon the cross. etc.  
These, (and if there be any other such like beside them) are the sundry sorts and kinds of those miracles, which our blessed Saviour wrought, to declare himself to be the only true Messiah, sent of God: & that the doctrine which he taught was the doctrine of his heavenly kingdom. The particulars of which miracles, were infinite as the Evangelist john witnesseth, chap: 21. vers. 25. in the last words of the Gospel: which he affirmeth to be very true, by this word of holy asseveration. Amen. Of the which truth, it is both our duty and our blessing, to be undoubtedly persuaded: yea, and also of every other thing which is written by him, and other Evangelists concerning our blessed Saviour.  
Thus far concerning those miraculous and divine works, which our Saviour Christ did in due time perform, to the end he might make himself known to be the true Messiah, and the great Prophet sent of God.  
But was there any former promise made to the Church of God, that the Messiah should work such great and admirable works, Question. when he should come?  
Answer. Yea. God promised of old, that he should be a Prophet like to Moses: that is to say mighty both in word and also in deed, as Moses was.  

Explication and proof.  It is true: according to that we read Deut: chapped: 18. verse 15. etc. And that Moses was mighty in word and deed, the history of Exodus etc. is a plain and plentiful proof of it. And so is it worthily testified by Stephen, that notable Martyr. Act: 7.22.  
Moreover, there are sundry other prophecies, which do not obscurely point us hereunto: as namely Isai: 35. verses. 5.6. etc. The eyes of the blind shallbe lightened, and the ears of the deaf shallbe opened. Then shall the lame man leap as an Heart, and the dumb man's tongue shall sing, etc. And ch. 62.1. etc. compared with Luke, chap: 4.18.19.20.21. And joel, 2.28. etc. compared with Act: 2.14.15.16. etc. For all those graces and gifts, depended upon the appearing of our Saviour, and were given by him unto the Apostles, according to that Prophecy of joel, and such other like.  
Now from the Promise, let us come to the Comfort, whereunto the Promise always leadeth faith, Question. as it were by the hand.  
What therefore may that Comfort be which faith layeth hold of, from these miraculous works of our Saviour?  
Answer. Much every way, while we consider, and believe that the most gracious and saving power of● our Lord jesus Christ, extendeth itself both to soul and body, to every faculty and power of the one, and to every part and member of the other, both inwardly and outwardly, yea and to all creatures else both in the Sea, and on the land, and in the air: for our preservation against the Devil, and all calamities or molestations of this life, that they should be no way pernicious, and hurtful unto us: but chiefly, for the furtherance of the eternal salvation, both of our bodies and souls in the kingdom of heaven.  

explication 〈◊〉 proof.  Great indeed, is the comfort hereof, to all true believers; in that the due consideration of all the gracious and mighty works of our Saviour cannot but exceedingly relieve and strengthen the imbecility and weakness of Faith. Be of good comfort, say the people to blind Bartimaeus. For say they, He calleth thee. Wherefore Bartimaeus threw of his cloak, and ran to our Saviour, as we read, Mark 10.49.50. Much more may we comfort ourselves, to hope for good things from our most blessed Saviour, considering his own words to some other: as Matth: 9.22. Daughter be of good comfort, thy faith hath made thee whole.  
And further, that it was the purpose of our Saviour, by all his miraculous works to comfort us, from the beholding of his merciful affection, to hope for all the good things from him: it may be observed from the Prophecy of Isaiah chap: 53.4. as it is applied by S. Matthew, chapped: 8. verse. 17. in these words, That it might be fulfilled which was spoken by Esaias the Prophet, saying He took on him our infirmities and bare our sicknesses. Yea our Saviour himself testifieth expressly, that he wrought his great works to comfort our faith in the hope of salvation by him. And therefore, at such time as the scribes cavilled in their hearts against him, because he had said to the sick of the palsy, Thy sins are forgiven thee. Our Saviour rebuked them. But for the comfort of those of the company, that were teachable, he saith, That ye may know that the Son of man hath authority in earth, to for give sins, he said to the sick of the palsy, (saith the Evangelist) Arise, take up thy bed, and go to thine house.  
Now this we may assure ourselves of, that our Saviour having this power, and therewithal this merciful affection, while he was on earth, hath not laid it down or diminished it, by his Ascension up into heaven.  
O therefore how preciously ought we to esteem of all the gracious miracles of our blessed Saviour, as being very necessary, beneficial, and comfortable helps to the strengthening and cheering up of our feeble faith!  
Verily, if we would diligently, and reverendly read, hear, meditate, and ponder them in our hearts, as we ought: we should assuredly find them exceedingly comfortable to us, even in the times of our greatest distress: They would surely raise up our hearts, to the cheerful hope of all meet succour from him here, and of eternal salvation by him, in his heavenly kingdom, in the life to come.  
Thus then, as was answered, we may justly affirm, that the comfort is every way very great.  
ANswerable therefore to the Comfort, ought the duty to be.  
Question. What say you to that?  
Answer. We ought indeed, to be as earnestly affected to give glory to God, in the reading, hearing, an● meditating upon them, as any ever were, or aught to have been, in the present beholding of them, when they were wrought before them.  
We ought likewise, from them, to comfort and strengthen our faith, that our Saviour is the very true Son of God, the promised Messiah, etc. Yea, and so to rest satisfied, in the confirmation thereof, by his miracles: that henceforth we desire no more, for any further confirmation thereof.  
We ought accordingly more and more, to submit ourselves unto him, and his holy doctrine, even as we would gladly be more and more partakers of the fruit and benefit of his most gracious, divine, and all-saving power.  
Finally, we ought to take encouragement from hence, to seek unto our Saviour Christ, for help and secure in all our necessities.  
It is very meet indeed, that we should do so.  

Explication & proof.  And herein, as touching the first branch of the Answer, we have many of the beholder's of the working of these miracles by our Saviour, very worthy examples, as may appear from their speeches rehearsed not long since. The which also, we may easily call again to mind, if we shall turn to these and such like places of the history of the Gospel, Matth: 15.30.31. Mark. 7.37. Luke 5.25.26. and ch. 7.16. and ch. 13. verses 13.17. and john 6.14.  
Touching the second branch of the Answer, that the Miracles of our Saviour, are sufficient to confirm our faith: the testimony of S. john the Evangelist alleged likewise before is plain, chapped: 20.30.31. For as a lease or a deed of gift, being once sealed, is as firm at the last, and for the last year, as it was for the first: so it is in this case. The Apostle Paul allegeth the miracles which he wrought among the Corinthians, for the proof of his Apostleship, 2. Epist: chapped: 12. verse 12.  
Much rather then may we reason from the miracles of our Saviour, 
The danger of not believing.  to make proof of his calling, etc. Away therefore with all the pal●●ie miracles of popery, to confirm any doctrine contrary or not agreeing with the least point of the Gospel. Away I say, with all their lying Legends, etc. For they hinder and destroy faith: but no way help and establish it.  
The third branch is of itself so clear, that we need use no proof for it. And so is the last branch also to every teachable Scholar. For seeing our Saviour hath healed all kind of diseases: the due consideration hereof doth notably discover the wicked vanity of all superstitious ones, who seek to themselves so many patrons, as the several members of our bodies, etc. are subject to divers and sundry maladies.  
Question. To conclude all that we have furthermore to observe, concerning the miraculous works of our Saviour: Is there any danger in not believing that our Saviour Christ hath wrought them, as they are recorded by the holy Evangelists?  
Answer. They that will not believe the miracles to be wrought by our Saviour, according to their testimony, will never truly believe in him to be the true Christ, nor that his doctrines recorded by them is the only true doctrine of salvation.  

Explication & proof.  It is very true. For the doctrine of our Saviour Christ, is in majesty and strangeness to human and carnal reason, like to his works. That is, the doctrine is as much above carnal reason, as the works exceeded common sense. This is as strange to the carnal ear, as they were in the eye of flesh.  
Moreover, this is certain, that such as will not believe the true miracles of our Saviour Christ, they are in very great and speedy danger to be deceived by false miracles in time of te●tation: and so to be led to embrace lying doctrines, as our Saviour giveth to understand concerning all such, Matth. chap. 24. verses 23, 24, 25. And so doth the Apostle Paul, 2. Thes. 2. verses 9.11. And john, Revel. ch. 13. verses 1●. 14  
Let us in this behalf, take warning from the heavy judgement of God upon the proud pharisees. For they blaspheming the miracles of our Saviour, were given up to the hardness of their hearts, and to believe lies.  
Let us also admonish ourselves, from the fearful example of the foolish Papists even to this day, who for want of due regard of the miracles of our Saviour, have suffered themselves to be blindly led and confirmed in false doctrine, by every fabulous report or superstitious beholding of lying miracles, which were no better than juggling tricks of deceivers, such as were the sweeting of the crucifix, and the weeping of their Lady, etc.  
Finally, let us be admonished from the words of the Evangelist john, chap. 12. verses 37, 38, 39, 40, 41. Though (saith he) our Saviour had done so many miracles before them, yet believed they not in him. That the saying of Esaias the Prophet might be fulfilled, that he said, Lord who believed our report? etc. And from the words of our Saviour himself, chap. 1●. verse 24. If I had not done works which no other man did, they had not had sin: but now they have both seen, and have hated both me and my Father. And Finally from the words of the Apostle, Hebr. chap. 2. verses 3.4. How shall we escape, if we refuse so great salvation as hath been both preached by the Lord, and also confirmed by signs and wonders, and with divers miracles and gifts of the holy Ghost, according to his own will?   


Belief in God the Son, who suffered under Pontius Pilate.  Belief in God the Son, who suffered under Pontius Pilate. 
The ground and history more generally.   
Having thus interposed our inquiry, concerning the life, doctrine, and miracles of our Saviour Christ, betzen the birth and the time of his principal sufferings under Pontius Pilate, the which were approaching the time of his death. Let us now proceed to consider of these his sufferings, as they follow mentioned in the Articles of our belief. Rehearse ye therefore the words again. Question. Which are they?  
Answer. They are these, He suffered under Pontius Pilate, was crucified, dead, and buried, he descended into hell.  

Explication & proof.  In these words, the Articles of our belief do show us, how after that our Saviour Christ had performed his office of Prophetship, in teaching the doctrine of the Kingdom of God, and also given forth such a glimpse of his kingly dignity and government as was meet, the time of his humiliation yet continuing: they do show us now in these words, how he performed his office of Priesthood, and therein his most deep sufferings and humiliation, in that he offered up himself a sacrifice to God, for our eternal redemption, and prayed for his Church in most earnest manner, etc.  
It is true indeed, that our Saviour Christ was from his conception anointed of God, to be both a Prophet, high Priest, & King to his Church, and people: and so is to be accounted of us, even from the first moment of his conception, to the last breath, and so remaineth for ever, as we are hereafter to consider. Nevertheless, as he began not his public Prophetship, 〈◊〉 he was about thirty years of age, so he began not the public execution of his office of high Priesthood, until near the end of his life: like as also: albeit he gave forth some glimpse of his kingly dignity. Matth. 21.5, 6, 7, 8, 9 Luke 19.35, 36, 37, etc. And john chap. 12. verses 1●, etc. Yet he was not fully blazoned as we may say, and publicly proclaimed, crowned King and Prince over his people, until he was risen again, according to that, Act. 5.30, 31. The God of our fathers, hath raised up jesus, whom y● sle●, and hanged on a tree. Him hath God lifted up with his right hand, to be a Prince & a Saviour to give repentance to Israel, and forgiveness of sins. And we are his witnesses: saith Peter and the rest of the Apostles. And according to that, Rom. 1.4. Whereof the Apostle Paul testifieth, that he was declared mightily to be the Son of God, by the resurrection from the dead. And Phil. 2.9. That since that time, he hath a name given him above every name, etc.  
Moreover, it may not be denied, but that our Saviour Christ abased and humbled himself and suffered all his life time, even from the womb: yea we may say even in the womb of his mother, in that he took our base nature: and in that it could not otherwise be, but troublesome, both to Marry, and also to the blessed fruit of her womb, to travail so long a journey as Bethlem was from Nazareth, when she was great with child, even near upon the time of her deliverance. Likewise, it must needs be troublesome to the child, after that he was borne, and that so poorly, circumcised on the tender part of the flesh: and a few days after, carried a further journey into Egypt and there to remain with hard education, some three or four years, as it seemeth: and further, in that as the child grew to strength, so he gave himself to a laboursome and base course of life, enduring pains, weariness, hunger, and thirst, working with his hands for his living: even such works, as joseph wrought, unto whom he was, in all duties of service, willingly subject, till the time was c me, that he must leave all other works, to do the will of his heavenly Father, in the public duties of his heavenly calling. But from that time also, it was not less troublesome and painful, but full of humiliation to him, in respect of human infirmity and passion, even from his entrance thereinto, as it appeareth in that he was forthwith carried into the solitary and uncomfortable wilderness, to be among the wild beasts tempted of the Devil, without lodging, without food, suffering hunger. And likewise in the time following, when he came and preached among the people, great was his pains in going about from place to place, finding oftentimes very hard entertainment, yea being sometimes refused and rejected, and many times reproached and cruelly laid in wait for, with violent attempts against his life: namely at Nazareth, where they offered, and for their parts, did what they could to have thrown him down headlong from that steep hill whereon their City was built. Luke 4.29. And afterward in judea, the jews went about to stone him. john 8.59. And again chap. 10.31. and chap. 11.8. And thus it was with our Saviour, even to the time of his last most low humiliation, and most bitter sufferings, which were under Pontius Pilate, approaching the time of his death, as was observed of us.  
Of these last sufferings therefore, and of this most low humiliation, (the which as they were to the special debasement, and in a great part of them, most bitter and doleful to our Saviour Christ: so were they, and be they still, most beneficial and comfortable unto us) we will by the grace of God, with special diligence inquire, as after a special ground and portion of our christian belief. According to that of the Apostle Peter, 1. Epist. ch. 5.1. Where professing himself a special witness of Christ, he giveth the instance concerning the suffering of Christ, as being a matter worthy to be in special manner testified and confirmed to the Churches of God: in so much as our Saviour Christ, by the sacrificing of himself, hath utterly removed and taken away the guiltiness and wrath due to sin, etc. Heb. 9.26. The same his sufferings, being also the perfect sealing up, and as we may say, the crown or garland of his obedience, and of his expiation, or satisfaction made for our sins. Col. 2.14.15. and finally, the only way whereby he was, on our behalf, to obtain all the glory which followed after: according to that, Luk. ch. 24. ver. 25, 26. and john 12.23, 24, 25, 26. and 1. Pet. 1.11. and 2. Tim. 2.8, 9, 10, 11, 12.  
Question. But that we may proceed in order. First of all, what ground of holy Scripture have you, for the testimony or declaration, and warrant of these sufferings, and of this special humiliation under Pontius Pilate, in the execution of his most holy office of Priesthood: to wit, in that he was crucified, etc. to such singular ends and purposes as hath been said? Where are they most faithfully, and fully reported unto us?  
Answer. They are at large and with all faithfulness recorded unto us, as it were in a perfect harmony by all the four Evangelists.  

Explication & proof.  It is very true: as we read Matth. ch. 26. and ch. 27. Mar. ch. 14. and ch. 15. Luke ch. 22. and 23. and john ch. 18. and ch. 19 And they are thus diligently and fully set down, by all the Evangelists, and commended to the Church of God, as being a most worthy part of the most holy history of our Saviour Christ, most diligently to be read, heard, meditated, and conferred upon, of all christians, all the days of their lives. And that, to many the most excellent ends & purposes, as was said, & as by the grace of God, shall hereafter be declared.  
But before we come to inquire of those excellent ends, or any other of those excellent things, which are to be considered concerning the chief humiliation and sufferings of our Lord jesus Christ: let us inquire of the sufferings themselves, and of the same his humiliation: and that also, in as commodious an order, as we may, for the help both of our understanding, & also of our memory, Question. touching so great and memorable a matter, as this is. How therefore may they be distinguished, as may best serve to so good ends and purposes.  
Answer. The chief sufferings of our Saviour Christ, may not unfitly be considered under these heads or several branches following.  
First, those that belong to his preparing of himself to the enduring of his sufferings, at such times as he entered into the most serious thought and meditation of them.  
Secondly, they that belong to his betraying into the hands of his wicked and malicious adversaries.  
Thirdly, they that belong to his apprehension.  
Fourthly, they that belong to his examination, or arraignment, and indictment: and that in divers branches. First before Caiaphas the high Priest, then before Pi●ate in the common hall, & after that, before Pilate without, in the hearing of the chief Priest, & the rest of the jews: & after this, before Herod: & last of all, before Pilat again, & again.  
Fiftly, those things that belong to his judgement and condemnation.  
Sixtly, they that belong to the execution of the same judgement, or sentence of condemnation Which was gi●en against him.  
Finally his bur●all, and the continuance of his body, as it were under the power and dominion of death, separated from his most holy soul, until the third day after the same his burial, was a part of his lowest humiliation, yea and also of his holy sufferings, though not to be reckoned among those, that were painful and dolorous; but only in th● judgement of his adversaries, dishonourable and reproachful unto him.  

Explication.  Under these heads or branches, we may indeed, not unaptly consider of all the principal sufferings an● humiliation, or abasement of our Lord jesus Christ. Let us therefore accordingly, make our inquiry into them: and that also in the same order, wherein you have rehearsed them.  
And first, of those which do concern our Saviour, his preparing of himself by the serious meditation of them. The which a● they were either a little more removed, or more nearly approaching to his betraying, and the troubles thereof, so let us inquire of them.  
Question. First therefore, What ground or testimony of holy Scripture have you, for those sufferings, w●ich were something more removed from the time wherein he was betrayed?  
Answer. In the 27. verse of the 12. chap. of the Evangelist john we read it testified, that our Saviour Christ, in speaking and forethinking of his death, breaketh forth very pathetically into these words: Now is my soul troubled: and what shall I say? Father save me from this hour: but therefore came I to this hour.  
This was five days before that Passeover, at the feast whereof, he was crucified, and put to death.  

Explication.  Read a so Luke, ch. 12. verse 50. I must be baptised, (to wit, of a most bitter death. and how am I grieved till it be ended? Of the which words, thus writeth a learned Interpreter Consi●eranda hi● est causa cur Christus supplicium quo se afficiendum notat, tantopere exhorruerit etc. Causa (inquit interpres) fuit, non tam metus cruciatuum corporal●um, quàm metus spiritualium: quia sciebat oportere se in cruse gustare iram Deiaduersus peccata electorum, ac proinde sentire cruciatus infernales: quales cruciatus reprobi in Gehenna in aeternum sensuri sunt. That is, Here is to be considered the cause, why Christ did so much fear the punishment, which he notes should be laid upon him. The cause (says the interpreter) was not so much the fear of bodily torments, as of spiritual: because he knew that upon the Cross, he most taste the wrath of God against the ●lect, & so feel the pains of hell: even such as the reprobate shall feel in hell for ever.  
And that our Saviour Christ uttered these words in john, of exceeding dolour and heaviness, with a certain confusion and astonishment, at the suddenness of it, falling upon him from the hand of God, while he did earnestly think of his most horrible and fearful death: it is also evident, both by that which goeth before in the same chapter, ver. 23, 24. and also by that which followeth after, verses 32, 33. This trouble of soul fell upon our Saviour Christ, shortly after the raising up of Lazarus from the dead, and that the glory of his kingly dignity began to break forth: the which is worthy the noting, in so much as our Saviour Christ, knowing that he must suffer, he did according to his excellent wisdom, never bend his mind more earnestly to think thereof, then when the glory of God did shine most brightly upon him, as beside this time, we may take another special instance from the time of his transfiguration, Mat. 17. verses 9.11. And again ch. 25.31, etc. compared with ch. 26.1.2. Neither is it to be neglected, that as the glory of his kingly dignity, 
The ground and history of his agony in the Garden.  shined forth, when our Saviour Christ was near to the going down of the mount of Olives, as the Evangelist Luke recordeth, chap: 19.37. so this trouble mentioned, john: chap: 12. fell upon his soul, if not at the same time, yet shortly after, as it might be from the admonition of the place, where he was within a while, to feel the renewing of the trouble in greater measure, as it were by the croched arrow of the Lord, shot into the midst of his soul so as it could not be pulled out so soon as this, which being as it were more smoothly headed, was taken away. But of this more hereafter. Let us in the mean while come to those testimonies of holy Scripture, which declare unto us, the trouble of soul, or inward passions and sufferings of our Saviour, which fell upon him from the hand of God, at such time as his betraying was even at hand, and more nearly approaching. These were either in the chamber, where our Saviour Christ did eat the passover with his Disciples at even: or else the same night, a few hours after in the garden in the declining, or valley of the mount of Olives: even in Gethsemane the valley of fatness, a place likely where they pressed their olives, to make their oil, etc.  
Question. IN the first place therefore, what testimony have you to the inward passion and suffering of the soul of our Saviour Christ in the chamber?  
Answer. In the 31. verse of the 13. chap: of Saint john, thus we read, when jesus had said these things, he was troubled in spirit, and testified: and said; verily verily, I say unto you, that one of you will betray me.  

Explication  This Testimony, as we see, is not only the testimony of the Evangelist john: but also from the mouth of our Saviour himself. And in that he bewrayeth, and uttereth this trouble of his spirit, the which it was behooveful for his Disciples and the whole Church to know, as he had done before: we may justly conceive, that it was no small or light perturbation, but a very heavy pressing and perplexing trouble, above that he did express it unto them. Some cause of it was the deep thought of judas his intended and plotted treason against him (intended I mean, six days before this time,) and that upon a very uncomfortable, and most unworthy occasion, even for that our Saviour defended the fact of the woman, that powered the costly ointment upon him, against the unjust and hypocritical murmuring of judas; according to that which we read john, ch. 12.1.2.3.4.5.6.7.8.) The which treason of judas, upon that most unworthy occasion, so intended & plotted, our Saviour Christ speaketh of again, four days after. Mat: 26. verses 1.2 where also the Evangelist Matthew, doth in the verses following, record the same wicked occasion that judas took, and testifieth further, and that from that time he sought opportunity to betray our Saviour: he even therein, (as the Devil would have it) fitting the malicious desire of the chief Priests, the Scribes and Elders of the people, who consulted before, how they might take him by subtlety, and kill him, so as they might best avoid the uproar and tumult of the people, verses 3.4.5. etc. 14. 1●.16. and Luke ch. 22.1.2.3.4.5.6.  
Thus, I say, the thought of the indignity of the most wicked intent, and devilish practice of one of his own Disciples, with whom he had always dealt lovingly and kindly, etc. was some cause of this trouble, to the spirit of our Saviour Christ. But this was little in comparison of the chief cause, which was, that most heavy trouble which he did see by this occasion, and with the occasion, to hast on a pace to the most deep piercing and wounding of his soul: as we shall see further, according as the time of the practising, or executing of the treason intended and plotted already, approached more near, and grew as it were to the maturity and ripeness of it.  
Question. What ground, or testimony have you, for the declaration of this?  
Answer. In the 26. chapter of Matthew, thus we read from the beginning of the 36. verse.  
36. Then went jesus with them into a place, which is called Gethsemane, and said to his Disciples: sit ye here, while I go and pray yonder.  
37. And he took Peter, and the two Sons of Zebedeus, and began to wax sorrowful and grievously troubled.  
38. Then said jesus unto them, My soul is very heavy, even unto the death: tarry ye here and watch with me.  
39 So he went a little further, and fell on his face and prayed saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. And ve se 42.  
42. He prayed the second time, saying. O my Father, if this cup cannot pass away from me, but that I must drink it, thy will be done.  
44. And yet again we read, verse 44. He prayed the third time, saying the same words.  

Explication  This third spiritual trouble, and agony, fell upon our Saviour Christ in Gethsemane, as the Evangelist Matthew testifieth: the which place as appeareth before in the 30. verse of the same chapter, and Luke ch. 22.39. was a part of ground, of, or belonging to the mount of Olives, the which also, was on the other side of the brook Cedron, distant from jerusalem some good space, a mile or two. And it was also a garden, or Ortchard, either of Olive trees, or some vineyard: as the Evangelist john, doth more particularly record, and describe the place. john chap: 18.1. where also it is very likely, there were some dwelling houses, as every where there is, on every side of great cities: at the least, for the dressing, and looking to the Gardens there about, as may appear by that which the Evangelist Mark writeth, ch. 14.51.52.  
The unspeakable greatness of the trouble, and agony of our Saviour Christ in this place, at this time, and that for a long time, as may be gathered (the greatness of the sorrow, and anguish considered) it may be in some good measure conceived of us, if we will only consider that which the Evangelist saith (guided by the holy Ghost) that our Saviour Christ began in this place, even while he was with his Disciples, to wax sorrowful and grievously troubled. The Evangelist using such words, as note an astonishing and amazing, or confounding sorrow and distress, or a perplexity of mind, such as no human succour or solace, can mitigate or assuage.  
But it may be more lively discerned from our Saviour himself, partly by his behaviour, and partly by his speech. By his behaviour, first, in that albeit he took three of his Disciples with him: to wit, Peter and james and john, as Mark more expressly nameth them: even such, as having seen his glory before, at his transfiguration, might have been most fit, to be eye witnesses of his humiliation, and abasing: yet his sorrows increasing exceedingly, much more than the sorrows of the woman going to her travel, and seeing them unfit to be very near beholders, or hearers of them: he giveth them their charge, that they pray to God for grace that they should not be led into temptation: and suddenly breaketh from them, as one violently pulled away, the space of a stones cast, as the Evangelist Luke describeth it, chap: 22.40.41. that so he might without their utter discomfiture, the more freely humble himself, and most lamentably bemoan his distressed estate before his heavenly Father, the bitter cup of whose wrath, bend against that sin of ours, which our Saviour Christ had undertaken to bear the punishment of, and to satisfy for, was even now put near as it were to his mouth, to the end he should drink it up for us.  
Hereupon therefore, he falleth down upon his face, groveling to the earth: not satisfying himself, to kneel upon his knees, Mark 14.35. And afterwards, through the vehemency of the agony, and conflict of his soul, his sweat was like drops of blood, trickling down to the ground Luke 22.44. A most strange sweat, both for the matter unheard of before in any, never so grievously tortured, and also for the quantity, it being so abundant, and that from so thin, and spare a body, as we may conceive the body of our Saviour to be: which no doubt was not gross and corpulent, as the bodies of many full fed and pampered are.  
Thus, by the behaviour of our Saviour Christ in this time of his trouble, and dolour, we may perceive, that it was exceeding vehement and bitter: and the rather, if we do consider the most perfect patience and magnanimity of our Saviour Christ, whereby he was able, as afterward he did, to pass through all the external vexations, that man could possibly provoke him with.  
The same extremity, of the most grievous sorrow of our Saviour Christ, may be yet further discerned, from his own speech: partly by those words which he spoke to his three choice Disciples, while yet he was with them: My soul is heavy even unto death. The which no doubt, if it had been upon any of us sinful wretches, it would not only have taken away all natural life, out of our bodies, but have pressed our souls down for ever unto the bottom of Hell But yet more fully, may it be discerned, by the words of his most lamentable prayer. O my Father, if it be possible let this cup pass from me. Yea, in that he insisteth so upon the almighty power of God, joined with his infinite mercy, as it is further expressed by Saint Mark, chap: 14.36. Abba Father, all things are possible unto thee: take away this cup from me etc. And yet again: the same may be further argued, both from the increase of the vehemency of our saviours prayer, as the Evangelist Luke reporteth, that he being in an agony, when the Angel came from heaven to strengthen him, he prayed the more earnestly to God, who alone was able in that his distress to support and relieve him. And also it may be argued from the repetition of the same prayer: for the repetition of the same prayer showeth plainly, that there was a continuance of the same grief: so that, as was said, this arrow of God's vengeance, bend, yea shot forth against our sin, and lighting upon our Saviour, pierced so deep, and grappled so fast, that it could not be pulled out easily, but with greater wrestlings, than were the wrestlings of jaacob, with that Angel, with whom, yet at the last, he prevailed. All which things, d●ly considered, and laid in equal balance: and considering that it is a familiar phrase in the holy Scriptures, to express great afflictions and sorrows, by the name of the sorrows of hell. What should hinder, why we should not esteem the sufferings of our Saviour Christ in his soul, which are above all human estimate, and not possibly to have been endured by any mere human strength: to be such as may justly bear the name of hellish sorrows, as being comparable to those torments of Hell, which we should justly have suffered there for ever, if he had not suffered them for us, for that time which God saw it meet, that he should endure them? And if he had not by the propitiatory prayers, and sacrifice of his most holy Priesthood, obtained and purchased deliverance from the same? For whereas some fear, lest when we do so speak, we do impute that to our Saviour which is impious, and blasphemous, once to be thought or spoken: to wit, that he should lose all faith, be utterly rejected of GOD, and that he must consequently remain in final despair and torment: this fear, or any such like, it is altogether needless, in so much as these things could not possibly fall into Christ, seeing they are partly sinful, and cannot touch the holiness of his human nature, and partly of weakness, implying such a contradiction, as can by no means stand with the Deity of his person. For, that GOD should finally reject and forsake his son, (yea in that he hath assumed and taken man's nature to the divine, by personal union) it is as unpossible, as that God should deny, or reject himself. Besides it is one thing, to be without the comfort of faith for a while and another to be without faith itself. Likewise to be forsaken of GOD, as touching present comfort and to be for ever cast off in the counsel and purpose of God. These latter, are proper to the reprobates; the former may betide the elect children of God: and were in peculiar manner in Christ, and that in such measure and degree, as they cannot befall any other. Moreover, we may justly distinguish betwixt the torment of the reprobate, and their wicked and sinful qualities, the which are in them either causes of their torment: as their infidelity, and all other their sins, and impenitency, while they lived in th' s world: or else they are such, as their torments do augment, by reason of th●ir wicked disposition; such as are impatience, cursing, and blasphemy. Our Saviour Christ therefore, might and did endure the curse and torment which is due to our sins, though he was perfectly free from every action, or thought of sinning. And whereas he endured the punishment of our sin, but for a short time: This doth not disannul the pain i● self, in so much as the eternity of the pain, is but a circumstance, and not the essence or nature of it. Finally, the excellency of the Person, of him that suffered, even the Son of God, God and man, hath in a short time satisfied for, and swallowed up, or disannulled the eternity of the punishment of us all, as the punishment itself, that it cannot rest upon, no nor attach and arrest the elect of God, whom he hath redeemed and purchased from it. Wherefore, if reason will be more curious, to pry into this mystery than is meet, and not content itself with that, which the holy Scriptures show us, to be the truth of God: Let us not yield to make reason to be a wanton, but let it suffice our faith, that the sufferings of our Saviour Christ are a mystery, and far above the reach of human reason, grounded and built upon the grounds and principles of GOD'S most high and divine wisdom.  
And therefore also, whereas the shallow conceit of man's reason, stumbleth at the prayer of our Saviour Christ, as if it could not stand with obedience to the will of God, or with that constancy, which ought to have been in Christ: we are to believe as the truth is, that it is a most holy prayer, most perfectly beseeming the present estate of our Saviour Christ, both thereby to express the extremity of his inward distress and horror, and therein the infirmity of his human nature, unable of itself to endure it, and also to show forth the fruit of his invincible patience and ●aith, in that he prayeth to his heavenly Father, only for relief and succour, submitting his own human will and desire, to the good pleasure of his divine will: which is a more perfit confirmation of the most perfect obedience of our Saviour, then if he had yielded to drink the bitter potion of God's wrath, without any such grievous, and sore temptation to the contrary. So then, our Saviour Christ was tempted in the infirmity of man's nature, like as men are tempted, yea above all temptation of men, but yet without sin, as the holy Apostle truly teacheth, in that he never yielded to any sin, through any temptation, and therein is unlike to all men, & i● alone, the only perfect & undefiled one. But of the virtues of our Saviour Christ: shining forth in all perfection, in the whole time of his chief sufferings, and perturbations, both of soul and body, we shall have another occasion even of purpose to inquire more fully hereafter.  
Hitherto of the sufferings of our Saviour, in his preparing of himself to his sufferings, by the serious thought and meditation of them, specially of those that were to fall upon him, most near unto death. The premeditation and thought of which cup, being so sharp and bitter in the taste and sip of it; how sharp and bitter may we suppose the whole draft, even the drinking of it, dregs and all, to have been unto him?  
LEt us now proceed to the second branch of the sufferings of our Saviour, which concern the act of judas his prodition or betraying of him into the hands of his malicious adversaries, most sinful and wicked men.  
Question. What testimony and declaration have you for this?  
Answer. In the 26 chap: of the Evangelist Mat: beginning from the latter part of the 45. verse, thus it is written.  
Behold (saith our Saviour to his Disciples) the hour is at hand, and the Son of man is given unto sinners.  
46. Arise let us go: behold he is at hand, that betrayeth me.  
47. And while he yet spoke lo, judas one of the twelve came, and with him a great multitude with sword, and slaves from the high Priests, and Elders of the people.  
48. Now he that betrayed him, had given them a token, saying, whomsoever I shall kiss, that is he, lay hold on him.  
49. And forthwith, he came to jesus, and said, Hail Rabbi, that is according to our phrase of speech: God save thee Master, and kissed him.  
50. Then jesus said unto him: Friend wherefore art thou come?  

Explication  We have scene before, the plot and compact of this treason by judas, who therein greatly gratified the wicked Priests, and Rulers of the people, according as it is the manner of the wicked, to rejoice greatly in the success of th●●r wicked devices to their own well away, and utter destruction, in the end. Here we have the practice, and execution of it, according to the traverous fidelity of wicked judas: a most unthankful and graceless servant, against a most gracious, kind, and beneficial Lord and Master. And he performeth his treason to his new covenanted Master the Devil, and his instruments, very substantially: and against his Master renounced, most hypocrytically. For he hasted a little, before the company, to salute and kiss his old master, according to the sign, which he had given his new masters, that they might not in any wise take their marks amiss, in the dark of the night, and so apprehend one in stead of an other. God save thee (saith he) when (wicked caitiff as he was) he sought his life. And not content with this, he returning back to the company, inciteth his masters, who were too forward, and eager of themselves, that they should lay hold on him, whom they might see to be of his own accord coming toward them. Yea as the Evangelist Mark writeth, chap: 14, 44. so carefully, that they might not in any wise, let him escape. Take him (saith the traitor) and lead him away safely; that is: very diligently, and circumspectly, as it is in the Syrian translation. And (that there might be no defect in this service, he did all, with great diligence, and expedition, as it followeth in the next words of the same Evangelist.  
But in this part of the narration of the betraying of our Saviour Christ we may not omit, that which the Evangelist john declareth, concerning our Saviour Christ in that to the convincing of the evil conscience, both of judas, and also of the rest, in seeking his life, without cause on his part given to them, or to any other in all the world: he causeth them to fall down backward, at his first meeting of them. And also, he doth by name reprove judas, for his wicked treachery against him, which could not but be grievous unto our Saviour: as we may perceive, by that report which the Evangelist Luke maketh in this behalf.  
Let us therefore, here call to mind, the further testimony of either of these Evangelists. And first of john, as it is written in the 18, chap: from the beginning of the chapter.  
Question. What is that which he hath written?  
Answer. 1. After that the Evangelist hath described the place where our Saviour was betrayed, as we have heard before: than it followeth thus.  
2. And judas who betrayed him, knew also the place: For jesus oftentimes resorted thither with his Disciples.  
3. judas then, after he had received a band of men, and officers of the high Priests, and of the pharisees, came thither with lanterns, and Torches, and weapons.  
4. Then jesus, knowing of all things, that should come unto him, he went forth, and said unto them, whom seek ye?  
5. They answered him, jesus of Nazareth, jesus said unto them, I am he. 
The ground and history of his apprehension.  Now judas also, who betrayed him, stood with them.  
6. Assoon then, as he had said unto them, I am he, they went backward, and fell to the ground.  
7. Then he asked them again, whom seek ye, and they said, jesus of Nazareth.  
8. jesus answered, I said unto you I am he: therefore if ye seek me, let these go their way.  
He meaneth his Disciples. And then it followeth in the next verse. This (saith the Evangelist) was, that the word might be fulfilled, which he (that is Christ h●mselfe spoke: to wit, in his prayer, as we read in the 12. verse of the former chapter) of them which thou gavest me, have I lost none. And it was indeed a great deliverance, as we shall see more fully by the sequel, in that every one of the eleven escaped the fury of this band, though Peter, by his rash attempt, had generally endangered, both himself, and all the rest: and in that they were all reserved, to serve afterward in the office of Apostleship. To the which very end indeed our Saviour did principally work the former great work: as it may well be conceived of us. Thus much, out of the Evangelist john concerning the divine power of our Saviour Christ.  
Now let us likewise see, how the Evangelist Luke reporteth the reproof, which our Saviour Christ gave judas.  
Question. What are the words?  
Answer. In the 22. chap: verses 47.48. thus we read.  
47. And while he yet spoke (that is, while our Saviour spoke to his Disciples, exhorting them to prayer) behold, a company, and he that was called judas, one of the twelve, went before them, and came near unto jesus to kiss him.  
48. And jesus said unto him, judas, betrayest thou the Son of man with a kiss?  

Explication.  A sharp rebuke no doubt, a just reward of his wicked forwardness: a corrosive meet to be laid to his hart, if he had had any desire of recovering his desperate health. For the height of his most heinous sin in his treason, together with his most deep hypocrisy, and dissembling, in the manner of his perpetrating, and committing of it, is as quickly laid before him, as he was expedite, and speedy in the bold and shameless working of his mischief. So that, he might easily have perceived by a short view, that he had to deal with him, before whom, all things are naked and bare: and to whom, he must at the last, give an account of this his villainous treachery. At what time, all his new masters the Devil and his instruments, shall not be able to bear, neither him nor themselves out, in that, which they had so boldly and impiously taken in hand.  
And thus we see how unworthily, our Lord jesus Christ, the king of kings and Lord of all Lords, by the right of his most holy anointing, was in this time of his humiliation betrayed. The which, though he did most patiently endure, yet the indignity of it, specially from the hand of judas, one of his choice Disciples, as touching the external choosing, and calling, and to whom he had showed equal kindness with the rest: it could not, but be grievous and troublesome unto him, as that, which beside other things, inboldened all the rest of his adversaries, in their most malicious and despiteful course against him.  
IT followeth now, that from the betraying of our blessed Saviour, we proceed to his apprehension: and therein, to his pinnioning, or binding.  
Question. In what words of the Evangelist Matthew, is that recorded?  
Answer. It followeth thus, in the latter part of the 50. verse of the 26. chapter.  
50. Then came they, and laid hands on jesus, and took him: wherein, the Evangelist john is something more f●●●. chap. 18.12. in these words. Then (saith he) the band and the Captain, and the officers of the jews, took jesus and they bound him.  
Thus then, according to the manner of their coming forth against our Saviour Christ, so do they deal with him, as if he had been some notorious malefactor.  
But before this, as the same Evangelist john testifieth in the 15. verse of the same 18. chap: 22.49.50. there arose a new trouble, very dangerous, and uncomfortable: yea troublesome, and grievous to our Saviour Christ concerning the same his apprehension.  
Question. What do the Evangelists writ of this?  
Answer. The Evangelist Luke reporteth it thus. Now when they which were about him, saw what would follow, they said unto him, Lord shall we smite with the sword? And one of them smote a servant of the high Priest, and strake of his right ear.  

Explication and proof  The Disciples did well, in that they did ask our Saviour, whether they shall smite with the sword. But in that one among the rest, doth forthwith, not tarrying to hear the answer of our Saviour) let drive at the party mentioned, even with a down right blow, as it might be to cleave his head, this was very rashly, and very ill done of him. The which fact, in so much as the Evangelist john doth more particularly report, than any other of the Evangelists: let us hear his words.  
Question. Which are they?  
Answer. Then (saith he) Simon Peter: having a sword, drew it, and smote the high Priests servant, & cut off his right ear. And be addeth further, that the servants name was Malchus.  

Explication and proof.  In these words, we see indeed, that for the more full clearing of the history, the Evangelist nameth both the party that rushed into this unadvised, and dangerous attempt: and also the party that was thus suddenly wounded and hurt.  
How evil and dangerous, this rash attempt of Peter was, it may easily be discerned, not only in respect of Peter himself, but also in respect of our Saviour Christ and all the other ten. Yea so: as it will be evident, from the due consideration of it that it was (as we may say a stratagem, which the Devil for his part, had most subtly contrived; and that in Peter, it was a fruit of his former drowsiness, and neglect of prayer, notwithstanding our Saviour Christ had admonished him, and the rest, to watch and pray, by reason that dangerous temptations were at hand. For if our Saviour Christ had not in his most excellent wisdom, even in that he was man, and by his divine power concurring therewithal, presently espied, and with admirable dexterity prevented that mischief: the Captain of the Romans, and the officers of the jews, might have had great colour to have accused & condemned our Saviour Christ, as a seditious, and rebellious person, in gathering together unto him, a mutinous and rebellious company to resist the authority of the civil Magistrate, under whose government they lived: the which was not lawful for them to do. And they might likewise have indicted and condemned all his Disciples upon the same crime. The which devise of the Devil, if it had taken such effect: we should not have been able so clearly to have discerned, the innocency of our Saviour Christ for the comfort of our faith. And as for the Disciples of our Saviour, they should have been cut off from spreading the light of the Gospel of salvation over the world. Yea and it is a wonder that presently the band of soldiers did not fall upon them, and slay them all, in a rage. This then the danger of Peter's attempt was as great, as great might be, and very evil: what fair pretences soever the Devil, might upon the sudden, suggest unto him, as that it was in the defence of his most worthy master, and that he had promised him a little before that he would rather die with him, then forsake him, etc.  
Question. B●t how may we perceive that it was grievous and troublesome, to the righteous, and peaceable soul of our Saviour Christ.  
Answer. This i● very clear and evident, by that earnest and sharp reproof which he giveth Peter, & therewithal, both by the most grave & weighty reasons which he useth to the same end; and also by his gracious act in the miraculous healing of the ear which was cut off.  
It is very true: All these considerations do make it very clear that our Sadid utterly mislike this fact of Peter, and that his whole soul was greatly grieved for it.  
To this end therefore, let us come to the reproof which our Saviour gave to the reasons which he used; and to the cure which he wrought.  
Ques. And first, which were the words of reproof?  
Ans. jesus said unto him. Put up thy sword into his place. Mat: 26.52. And according to the Evangelist john, chap: 18, 11. Then said jesus to Peter, put up thy sword into the sheath.  

Explication  These indeed, are words of earnest rebuke. For in that our Saviour commandeth Peter to put up his sword, he condemneth the drawing of it, to be unlawful. But this will further appear, by the reasons which follow.  
Question. Which are they?  
Answer. In the first place, we may well rehearse that, which the Evangelist john setteth down, in the verse before alleged, which is this: Shall I not drink of the cup, which my Father hath given me?  

Explication  This reason must needs, even at the first, as it were pierce Peter to the heart, so soon as he heareth, that by his venturous rashness he went about, though at unawares, to frustrate, or at the least, to hinder the holy counsel and appointment of God. In these words also, let us observe to our comfort, the perfect victory of our Saviour Christ over the most horrible temptation which he encountered withal, a little before, in the garden: whereby he was provoked to pray, that he might not have drunk of this cup, if so it had been possible. But let us hast forward, with as much speed as conveniently we may.  
Question. What be the other reasons, which our Saviour useth?  
Answer. They are those which the Evangelist Matthew recordeth in the 26. chap: of his Gospel: verses 52.53.34. And they be three in number.  
Question. Rehearse the words of the Text: which be they?  
Answer. Then said jesus unto him, put up thy sword into his place: for all that take the sword, shall perish with the sword. Either thinkest thou, that I cannot pray to my Father, and he will give me more than twelve legions of Angels. How then should the Scriptures be fulfilled, which say, that it must be so?  

Explication  The first of these reasons, is taken from the danger of the attempt, against Peter himself: it proceeding of his own private motion, and therein presuming against public authority. In which respect our Saviour Christ telleth in the hearing of the whole company, that by the sentence and decree of God himself, he had run himself into a capital crime. For (saith our Saviour) all that take the sword shall perish with the sword: to wit, unless they be called of God, and have the sword put into their hands by his appointment.  
The second reason of our Saviour to the reproof of Peter, is for that his enterprise was as vain and needles, as it was evil and unlawful. For (saith he) thinkest thou, that I cannot now pray to my Father, and he will give me more than twelve legions of Angels; that is, many thousands, yea many times ten thousand. For every legion contains divers thousands. And therefore Peter's attempt was merely vain.  
The third reason, is the same in effect with that which we have seen already recorded by the Evangelist john: yet so, as he doth furthermore amplify it, from the revelation of the counsel and will of God in this behalf, in the holy Scriptures: as our Saviour himself had often told his Disciples before. And therefore he saith, if either Peter, or the Angels, or any other, should have restored and delivered him: that he should not be apprehended, etc. How then should the Scriptures be fulfilled which say that it must be so?  
These so many and so weighty reasons, do plentifully declare, in very deed and truth, that the fact of Peter, was exceedingly disliked of him: and that his soul was greatly grieved at it. Yea, & therewithal, so evidently do they clear the innocency of our Savi: Changed that none of his adversaries could take exception against it, but rest satisfied: as it is plain, in that they make no complaint of it, to colour any indictment against him afterward. And the rather also, were these reasons, a clearing of him in their consciences, because unto these gracious words and reason of his earnest reproof, he addeth his most gracious working, in healing the wound that was made, and so salueth the whole matter, as if it had never been. Where is this gracious and miraculous work of our Saviour recorded? Question.  
Answer. This we read in the 22. chapter of the Evangelist Luke, verse 51. jesus (saith the Evangelist) answered, and said, Suffer them (that is, my Disciples) thus far: to wit, though they have dealt disorderly: and then he touched the ear of the man and healed him.  

Explication  Here indeed is a very gracious and miraculous work of our Saviour Christ, not only in healing the ear, but also in that by his authority, he limiteth and boundeth the rage and fury of the whole company: so as they are content, to be prescribed and ordered by him, in this difficult and provoking fact of Peter, together with the buskling of the rest of his Disciples.  
The which authority of our Saviour Christ, doth furthermore appear, in that which followeth by his reproof which he giveth, not only to the whole multitude, as the Evangelist Matthew reporteth, but by special direction to to the high Priests themselves, and to the Captains of the Temple; and to the Elders of the people, for their causeless and unjust manner of pursuing of him. What are the words of this reproof? Question.  
Answer. In the 57 of the forenamed 22. chapter of St. Luke, thus we read: Then jesus said unto the high Priests and Captains of the Temple, and the Elders which were come to him. Be ye come out as unto a thief, with swords and slaves? When I was daily with you in the Temple, ye stretched not forth the hands against me: but this is your very hour, and the power of darkness.  
And in the 46. of Matth. verses 55, 56. thus we read. The same hour, said jesus to the multitude, Ye be come out as it were against a thief, with swords and staves, to take me. I say daily teaching in the Temple among you, and ye took me not.  
But all this was done (as saith the holy Evangelist) yea our Saviour Christ himself (as St. Mark seemeth to report) that the Scriptures of the prophets might be fulfilled.  

Explication  That is to say: all was overruled by the supreme, most holy, and divine providence of God. And as every one of us may see, our Saviour himself uttered this his reproof against the high Priests, Captains, and whole band of men, with more than human authority, to the convincing of them of their unjust course, in their proceeding against him: and giveth them plainly to understand, if they had had any grace to understand, that they were set a work by the Devil, and that if God had not thus far given leave unto the Devil, they could not have thus prevailed against him.  
The issue therefore of this branch of the sufferings of our Saviour Christ is this, that he willingly, of himself, and by no compulsion on their parts, yielded himself to be apprehended, and bound of them, according to the good will and pleasure of God, and according as he had foretold in the holy Scriptures: not only as Isaak was bound, when Abraham his father intended at the commandment of God, to offer him up in sacrifice to God, but even as the figurative Sacrifices of the Law, which were bound first, and then slain and offered indeed. As Abraham also afterwards, bound the Ram and offered him instead of Isaak. The truth of all which sacrifices was even then shortly fulfilled in, and by our blessed Saviour thus taken and bound by them.  
Whereupon also, as the Evangelist Matthew immediately observeth: All the Disciples forsook our Saviour Christ, and fled. And so was fulfilled, that which our Saviour had foretold them, verse 31. And john, chap. 16. verse 32. Behold, the hour cometh, and is already come, that ye shall be scattered, every man into his own, and shall leave me alone. But (as our Saviour Christ saith, for the comforting of himself, and to testify that comfort which he had above all causes of discomfort) I am not alone, for the Father is with me. And thus was it not only necessary, 
The ground and history of his examination and indictment before Cataphas'.  but also behoveful, that our Saviour Christ should be left alone, to the working and perfiting of this work of our redemption, and eternal salvation.  
Hitherto of the apprehension and bonds of our Saviour Christ, and of the troubles and afflictions, belonging to them.  
THe sufferings belonging to his examination, and therein to his arraignment and indictment, are next. And that at sundry times, he being carried from place to place: not so much bound in body, as in some respects spiritually streighted and distressed, as being all the while, under the heavy judgement of God, for our sins: though he did with invincible patience bear it out. But first of all, he was led bound to Annas: for so the Evangelist john testifieth, chap. 18.13, 14. They led him away (after they had taken and bound him, as it is in the former verse) unto Anna's first, (for saith the Evangelist) he was father in law to Caiaphat, who was the high Priest that same year. And this Caiaphas, (as the Evangelist recordeth further) was he that gave counsel to the jews, that it was expedient, that one man should die for the people. And therefore, was no doubt, ready enough to serve the turn of the rest, or rather to go before them, in furthering the death of Christ.  
But the Evangelist reporteth nothing of Anna's his dealing with our Saviour Christ, though it was like enough, he spoke his pleasure to him. Only he saith, that Annas sent him bound to Caiaphas the high Priest, verse 24. that by the continuance of his bonds & pinioning, it is evident, that Annas showed him no favour. And no marvel, for as they were more nearly allied: so they were of like wicked mind. Let us therefore proceed, to see the dealing of Caiaphas.  
Question. What doth the Evangelist john set down concerning this?  
Answer. It followeth from the beginning of the 19 verse, thus;  
19 The high Priest then (that is Caiaphas) asked jesus of his disciples, & of his doctrine.  
20 jesus answered him, I spoke openly to the world: I ever taught in the Synagogue, and in the Temple, whither the jews resort continually, and in secret have I said nothing.  
21 Why askest thou me? ask them which heard me, what I said unto them: behold, they know what I said.  
22 When he had spoken these things, (as the Evangelist further reporteth) one of the officers which stood by, smote jesus with his rod, saying, Answerest thou the high Priest so?  
23 jesus answered him, If I have evil spoken, bear witness of the evil: But if I have spoken well, why smitest thou me?  
24 Now Annas (as the Evangelist writeth further) had sent our Saviour bound unto Caiaphas the high Priest.  

Explication  This indeed, doth the Evangelist add by recapitulation, as it were, or by an Epanalepsis, to show at the last, something more plainly, after a long parenthesis, that the examination of our Saviour Christ, repeated immediately before, was made by Caiaphas: though it was not so expressly mentioned. Nevertheless, in some books these words; (And he sent him bound to Caiaphas the high Priest:) they are set down for text, in the latter part of the 13. verse, namely, in the translation of Beza, who also showeth, that Ciril, a Greek interpreter of special good credit, doth so read that 13. verse, and useth sundry reasons, why he is of this judgement, that they should be read there, for the words of the Evangelist himself.  
But leaving the order or placing of the words, let us come to the matter.  
So soon as Caiaphas had gathered together a solemn Council, and that our Saviour Christ is brought as a malefactor bound before him: he examineth him very strictly, and imperiously of these two points, to wit, concerning his Disciples, and of his doctrine: with a mind no doubt to charge him with two notorious crimes, sedition and false doctrine. That is to say, with a mind to charge the Prince of peace with rebellion, and the Prince of all Prophets, yea even the truth itself, with false & lying doctrine: as if he were a deceiver, and a false Prophet. For so doth Caiaphas, and also the rest of the wicked Council, discover the wicked malice of their hearts, as we shall see more fully hereafter. Our Saviour Christ therefore knowing their malice, and that the high Priest sought not to be informed of the truth; but to get further pretences, to colour their unjust, and on their parts, causeless proceed, against him. Insomuch also, as it was too general an inquiry, unless he had particularly articled against him. He doth most wisely (all things considered) refer the high Priest to his ●earers, of whom he might know what his doctrine was: our Saviour himself, knowing that his doctrine was not preached without good effect unto them. Protesting therewithal, for the removing of all unjust suspicion of treason or sedition, that he never taught any thing in secret to his Disciples, as touching the substance and scope of his doctrine, the which he did not teach publicly, in the Synagogues, and even in the Temple of jerusalem: where they themselves were, or might have been ordinary and daily hearers. This was the most wise answer of our Saviour, to the examination of the high Priest: the which might justly have satisfied him and all the Council in the general, or in genere is we may say, to his general and large inquisition.  
But that it might be evident, that there was no regard of justice, nor any just form of dealing intended among them: the Evangelist recordeth, that immediately upon this answer, so wisely and discreetly delivered, a base fellow standing by, one of the Bailies, or Sergeants, or Apparitors, or howsoever we may call him, disdainfully smote our Saviour Christ with his rod, and that with no gentle blow, as we may well conceive: saying also tauntingly to him, Answerest thou the high Priest so? Of whom we may justly say (wicked sycophant that he was) that he had deserved by this disordered fact of his, to have been commanded to the jail. Yea, considering the person, whom he struck, to have lost his hard by the judgement of a righteous judge here upon earth. Yea, to be condemned for ever to hell, from the judgement seat of God. But the high Priest, with all this unequal assembly, like well enough of it. There is no reproof ●iuen, but they are content rather to laugh in their sleeves. Our Saviour Christ therefore, patiently bearing the indignity offered, with the smart of the blow, he doth yet so join the wisdom of the Serpent, with the simplicity of the Dove, that in the silence of all other, he doth reprove it himself: though in a most mild and patiented manner, saying. If I have spoken evilly, that is, otherwise than I ought, then bear witness of the evil: he giveth to understand, that it is a very unequal course, to do execution before judgement be given: and then it followeth, But if I have spoken well: that is no otherwise then might well beseem me: why smitest thou me? For herein, his sin was doubled, first that he did smite him having no authority at all: secondly, in that be smote him having no cause at all. Thus much concerning the first Act of this Session, against our Saviour Christ.  
Question. LEt us come to the second Act: How is that recorded unto us?  
Answer. In the 26. chapter of the Evangelist Matthew, we read it described from the 59 verse to the 69 in these words.  
59 Now the chief Priests and the Elders, and all the whole Council, sought false witness against jesus, to put him to death.  
60 But they found none: and though many false witnesses came, yet they found none: but at the last came two false witnesses.  
61 And said, This man said, I can destroy the Temple of God, & build it in three days.  
62 Then the chief Priest arose and said to him, Answerest thou nothing? What is the matter that these men witness against thee?  
63 But jesus held his peace. Then the chief Priest answered and said to him I charge thee by the living God, that thou tell us, if thou be the Christ, the Son of God.  
64 jesus said unto him, Thou hast said it. Nevertheless, I say unto you hereafter shall you see the son of man sitting at the right hand of the power of God, and come in the crowds of heaven.  
65 Then the high Priest rend his clothes, saying, he hath blasphemed: what have we any more need of witnesses? behold, now ye have heard his blasphemy.  
66 What think ye? They answered and said, He is worthy to die.  
67 Than spate they in his face, & buffeted him: & other smote him with their rods.  
68 Saying, Prophesy to us, O Christ, who is he that smote thee?  
Expli. In these words, the which, as was said, do contain as it were the second Act of the hasty proceeding of the early Session of this most wicked Council: it consisting of such as the Prophet Isaiah describeth, ch. 59.7. Whose feet run to evil, who make haste to shed innocent blood. Yea and that with an extreme thirst like unto the thirst of them, whom the same Prophet reproveth. chap. 5.11. for their early rising to follow drunkenness, etc.  
We have, I say, in these words, containing the second Act; first of all, to mark the most unconscionable practice of the whole Council, in seeking by all means, to oppress our Saviour Christ by false witnesses. To the which end, liberty was granted to every one to say what they could: yea they were no doubt earnestly incited and suborned unto it. Neither wanted there readiness in many that were present, as the holy history doth make it plain. For many false witnesses stood up to depose against our Saviour. But as the Evangelist Matthew testifieth: though many came, yet they could find none. That is to say, they could find none, of any validity; no not in their own corrupt judgements, to bear the ground of any indictment against our Saviour. The reason whereof, the Evangelist Mark expresseth: which was this, that their Testimonies were like unto untempered mortar, not fit to botch up the most base building, which now the rude builders had in hand. Their witnesses (saith the Evangelist) agreed not together, chap. 14. verse 56. They were like greasy pieces of wood, which no glue could hold together: or like drossy metal, that would take no sodder. That which one said, could not stand with the deposition of another. So great was that babylonish confusion that was justly upon them. And it may well be to our singular comfort, in that we may the more clearly behold the most perfect wisdom and righteousness of our Saviour Christ, which by the brightness of it, so dazzled and confounded them.  
And that we may conceive the greatness of their confusion, so much the better, in the testimonies of those that were so frivolous, that the Evangelist would not once mention them: let us consider a little of that one, which both Matthew and Mark do express, as being the most colourable and weighty among the rest. And we shall find, that besides the gross falsehood of it, there was exceeding disagreement in the deponents. For as the Evangelist Matthew reporteth, and giveth his evidence, that our Saviour should say: I can destroy the Temple of God, and build it in three days. The other, as we read in the Evangelist Mark, accused our Saviour, that he should say, I will destroy this Temple made with hands, and within three days I will build another made without hands. Thus the disagreement of the allegations of these their most substantial witnesses, was very great. The falsehood was as palpable; insomuch as their witness was not only more differing from the words, which our Saviour spoke, than their own were each from other: but also, most of all, contrary to the intent and meaning of our Saviour. But how shall we know this? The Evangelist john is a most faithful witness thereof. For he doth of purpose set down, both what were the very words, and also, what was the true meaning of our Saviour Christ, uttered three years before this false calumniation was framed. The words, as St. john writeth, ch. 2.9. were these, Destroy ye this Temple (said our Saviour to the wicked governors of the jews, whose deadly malice he saw from the beginning) and in three days I will raise up again. He neither said, I will, nor I can destroy: but, Do ye destroy: showing that he knew what was already in their wicked hearts. Neither did he speak of any making with hands, or without hands, but of raising up. Neither did he name the Temple of God: that is, the Temple of jerusalem: but this Temple, pointing as it were to his own body, and spoke only of the resurrection thereof, after they should crucify and slay him, as the Evangelist john doth in the same chapter furthermore open and expound the same. And thus, the insufficiency, yea the mere vanity, 
Th● ground and history of his condemnation by Caiphas  and falsehood of this Testimony, is most plain.  
And therefore the unreasonable impiety of the high Priest is manifest, in that he doth so earnestly urge our Saviour Christ to answer so light and unjust a slander. Answerest thou nothing (saith he?) what is the matter that these men witness against thee? As though there were so great honesty in the men, that they would not have accused our Saviour Christ, unless he had been worthy of blame. The high Priest might with as great reason, have been both accuser and judge: as he began at the first, if he had had any just cause, as now (he most absurdly pretendeth occasion) to urge a false Testimony against an innocent and guiltless man.  
What doth our Saviour answer to this? verily nothing at all: Neither to the false witnesses: Nor yet to the high priest, though he provoketh him thereunto. But he continueth in holy silence, not a little grieved no doubt, in his righteous soul, to see such an unjust and unconscionable course of their proceeding against him. And this is the second thing, that we have to observe in the second Act of their proceeding.  
thirdly, the high priest, and the whole Council, being as we say, at a non plus, for all that help and furtherance, that their witnesses could help forward their bad enterprise: he falleth from witnesses to a vehement adjuring of him, in the name of the living God, as it were upon an oath, to the end he might draw out some thing from his own mouth, which they might take advantage of, that they might pretend some cause of death. For that was already determined by them, and it was the very cause of their coming together, as the Evangelist Matthew noteth in the beginning. I charge thee by the living God (saith the high priest) yea, even as it were upon the religious regard of an oath, & as thou wilt answer before God (for such is the force of the word Exorcizo, which he useth) that thou tell us if thou be the Christ, the Son of God: whom for the further colouring of his pretended zeal, he calleth the blessed God. Mark. 14.61.  
Unto the which vehement adjuration of the high priest, we are fourthly to observe, that albeit our Saviour Christ, knowing his wicked drift, continued his silence for a time: & as the Evangelist Luke recordeth, rendered these reasons of his silence, (If I tell you, ye will not believe it: And if also, I ask you, ye will not answer me, nor let me go,) yet seeing it was a material point, for the Church to be persuaded of our Saviour Christ, (knowing as well when to answer, as when to be silent) he answereth directly, though he knew that it should cost him his life, Thou hast said it, saith our Saviour, that is, it is as thou hast said it, I cannot, neither may I deny it. And that this was the meaning of our Saviour Christ, the Evangelist Mark maketh it plain, chapped: 14.62. For he addeth that our Saviour Christ said further, I am he. Yea, and notwithstanding he saw himself most extremely despised and abhorred of the high priest, & the whole Council: Nevertheless (saith our Saviour) I say unto you, hereafter shall ye see the Son of Man, (that is to say, the Son of God, even myself, in that I am the Son of man, even in my human nature) advanced to sit at the right hand of the power of God, and come in the clouds of heaven.  
In the which words, our Saviour doth notably, even upon the danger of his life, testify and confirm all the Articles of our Christian faith, concerning his whole Exaltation, and divine glory, in his human nature, in regard of the humiliation, whereof they so vilely accounted of him.  
Hereupon, in the fift place we have to observe the counterfeit, or blind & malicious zeal of the high priest, joined with most currant & exquisite malice, in his extreme detestation of the most holy & reverend answer of our Saviour. And so the venomous spider sucketh poison out of that sweet flower, from whence every true Christian gathereth plentiful store of honey, to the replenishing of the hive of his faith, etc.  
He blasphemeth (saith the blasphemous & lying high priest) & rend his clothes, as an effect of his malicious detestation of that, which he ought most thankfully, and dutifully, to have embraced: and at the hearing whereof, he ought to have fallen down most humbly before our Saviour Christ: & to have craved mercy of him, whom he most sinfully blasphemeth. But in steed of this, he goeth on insulting upon our Saviour saying. What have we any more need of witnesses: Behold now ye have heard his blasphemy. What think ye? Thus as we are to observe in the first place, he who ought to have been the chief in giving glory to the Son of God, is the principal blasphemer of him: and as the bellows of the Devil, to inflame the rage, and blasphemy of the whole Council against him.  
Now therefore in the sixth place, we have in a short view, th'acclamation of the whole Council. They are all birds of a Fether. With one consent they give their voices, that he is worthy to die. A most strange spectacle, or most hellish consent, even a work, fit indeed, to be wrought in the hour of the power of darkness, as our Saviour himself spoke of it.  
And finally, that nothing might be wanting in this wicked Session, to make up the full measure of all the iniquity that might possibly be practised in it, against our blessed Saviour, the Lord of life and glory, most worthy of all, and above all to be reverenced and honoured: both in regard of the excellency of his Person, and also of the holiness of his office, & of the righteousness of his life: we are to consider, and in considering, justly to tremble, in thinking of the most Barbarous and Devilish practices of those that were the keepers or guard of the poor bound Prisoner, as also of the Sergeants and many other of the company, to the most vile disgrace, and molestation of our most blessed Saviour, that possibly might be: both by word and deed, above all reproach and disgrace that ever was done to any prisoner, yea, to the most wicked malefactor, that ever was, in any examination before any commission, or Council, from the beginning of the world.  
Their molesting of our Saviour Christ, by their most vile and reproachful actions and deeds, was practised sour ways; first they spit in his most pure and holy face: and that we may justly think, with no small quantity of spawling among them, as we would not use a dog. The which also, must needs be the more grievous & uncomfortable to our Saviour, because being bound, he could not wipe it of again: but must stand and go still thus drevelled, and defaced, for any help that he could yield to himself.  
secondly, they blindfolded him, as we read Mark: 14.65. and Luke. 22.64. as though he that is the only true and glorious light of the world, had been unworthy to see the light. And that they might make way for that sport, and pastime, which they intended to make themselves, hereby.  
For their third practice was, that they did beat him thus blindfolded, upon the face, with their fists: as we read in the places of Mark, and Luke, before alleged. And as Mark addeth further, for a fourth practice: because the sergeants could not come at him, to strike him with their fists, they reach over the heads of the rest, and strike him with their rods. And thus was fulfilled, that of the Prophet Isaiah: chapped: 50.6. that our Saviour Christ gave his back to the smiters, and his cheeks to the nippers: and that he did not hide his face from shame and spitting. These were their most wicked, and vile disgraces, done to our Saviour Christ, by actual practices.  
Their speeches were every way suitable to their deeds. For they having blindfolded our Saviour, they mocked him, as the Philistims mocked Samson. Yea, they most scornfully de●ided his holy and heavenly prophesy, sporting themselves thereat, saying: Prophecy to us o Christ, who is he that smote thee?  
Thus, they feared not to play blind hob, as it were, with the Lord of eternal life and glory.  
And not contenting themselves with this: they spoke many other things blasphemously against him: as the Evangelist Luke testifieth: ch. 22. verse. 65. Behold therefore, a spectacle, for the time, no less horrible than lamentable.  
The Son of God standeth bound, as a malefactor, 
The ground & history of his leading before Pilate.  before most sinful and wicked men: a a Sovereign Prince, accused of Treason, by rebellious subjects: he that is the glorious Truth, accounted a blasphemer: he that is innocent, is smitten: the Light of the world, is blindfolded: the Lord of Glory, is most vilely disgraced, they most shamefully spit upon his face, who were unworthy to kiss his feet: he that was, and is, and shall be for ever, most reverend, is derided, & scorned. Finally, he that had the right of all just judgement, and the power of life and death, he is condemned as unworthy to live, etc.  
Now moreover and beside all these griefs, and forcible causes thereof, falling out in this second Act (for we may not but think, that our Saviour Christ, not only beholding, but even feeling this extreme wickedness, and sustaining so great reproach at the hands of his own people: yea and that also, under the managing of the high priest of God, who by duty, aught to have showed himself a dutiful type and figure of Christ, in all holiness and righteousness, and to have laid down his mitre, and all his glorious robes, before him) we may not think, I say, but he was exceedingly grieved at so extreme an impiety, in his most holy and righteous soul, far above that Lot was vexed, in beholding the unclean conversation of the Sodomites. But yet, moreover and beside all this, as we began to say: the fall of his own dear Disciple Peter, yea his great downfall, whereinto he threw himself, in the time of this our most blessed Saviour his doleful and confused examination, and sifting: it was not the least part of his sorrow, as it appeareth by his turning back, and mindful and admonitory looking upon Peter, while he himself was in the midst of his trouble: as we read Luke 22.61. And in very deed, the history of Peter's fall, was very lamentable, as the holy Evangelists do describe the same, as it followeth in our Text, Matth: 26. from the 69. verse to the end of the chap: And Mark 14. from the 66. verse to the end of that chapter. And Luke 22. from the 54. verse to the 63. And john chapped: 18. verses 15.16.17.18.25.26.27. But it is not our purpose to stay upon the particulars of this part of the Story, but only to touch this point of the increase of the sorrow of our Saviour Christ, by occasion of the same: because we hast to the rest of the sufferings of our Saviour, the which are th'argument of our inquiry at this time.  
Thus much therefore, shall suffice, concerning the explication of the second Act of this wicked Session of the Council of the jews, against our Saviour Christ, with the appurtenances thereof.  
THe third Act is yet remaining, as it followeth in the beginning of the 27. chapter of Matthew, unless we shall call it a new Session, according as the Evangelists Mark and Luke, seem more plainly to distinguish the same, from the former, as if there had been some intermission, for a while, after they had wearied themselves, in labouring a good part of the night, all that they could, to tire and weary our Saviour Christ.  
To the which end, let us hear, and compare the words of the holy Evangelists together.  
Question. And first, how writeth the Evangelist Matthew?  
Answer. His words are these. When the morning was come, all the chief priests and Elders of the people, took Council against JESUS, to put him to death.  
And led him away bound, and delivered him unto Pontius Pilate the Governor.  
These are the words of the Evangelist Matthew: Let it not be tedious to you, to rehearse likewise, the words of the Evangelists Mark, and Luke.  
Question. Which are they?  
Answer. Thus writeth th' Evangelist Saint Mark, in the first verse of his 15. chapter.  
And anon● in the dawning of the day, the high priests held a Council with the Elders, and the Scribes, and the whole Council, and bound JESUS, and led him away, and delivered him to Pilate.  
And the words of the Evangelist Luke, are these, chapped: 22. verse 66. 
The ground or history of his examination or arraignment before Pilate  And assoon as it was day, the Elders of the people, and the high Priests, and the Scribes, came together, and led him into their Council, etc. And ch. 23. the first verse. Then (saith the Evangelist) the whole multitude of them arose, and led him unto Pilate.  

Explicatio.  Thus then, by the comparing of the Evangelists together, it may seem that the high Priest, and the rest of the Council, made a new Session, and consultation, after some intermission. And it may be after that they had cheered themselves to their mischief, by eating some spiced cakes of wickedness, and by taking a morning draft of the wine of violence: according to that which we read in the fourth chapter of the Proverbs, while their rude company abused our Saviour Christ.  
And therewithal it may appear also, by that which the Evangelist Luke seateth down, verses 67.68.69.70 71. that they renewed the former adjuration of the high priest, in the examination of our Saviour Christ, whether he would stand to his former asseveration, that he is the Christ, the Son of God: to the end they might make their evidence the more strong in their accusing, & inditing of him, before Pilate, upon some capital crime. For as it is furthermore evident by the Text: this was the drift of this last consultation, added to the former. And so the effect itself doth plainly evicte. For insomuch as they themselves, had no power to give capital judgement, in matters of life and death: therefore, after they have made sure in binding our Saviour more strongly, then before: they arise with one consent, and being environed with the whole multitude, they led him away, and delivered him to Pilate, then chief Governor, and Lord Precedent among them, under the Roman Empire, Tiberius being then Emperor.  
ANd thus, we are come from the sufferings of our Saviour Christ, belonging to his examination before the high priest, and the Governors of the jews: and therewithal, of his condemnation, so far as they might condemn him: unto those that belong to his examination before Pontius Pilate. Whereupon, followeth his indictment, and condemnation before him: but not until he was sent also to Herod, to be examined of him, etc. Wherefore, let us now proceed to inquire of the ground, and interpretation, of these parts of the holy Story.  
Question. And first, how do the Evangelists describe unto us, the examination of our Saviour Christ, before Pilate.  
Answer. It followeth thus, in the Evangelist, Matthew, chapped: 27. verses 11.12.13.14. in these words.  
11 And JESUS stood before the Governor, And the Governor asked him, saying, Art thou the king of the jews?  
12 JESUS said unto him, thou sayest it.  
And when he was accused of the chief Priests and Elders, he answered nothing.  
13 Then said Pilate unto him. Hearest thou not, how many things they lay against thee?  
14 But he answered him not one word, insomuch that the Governor marveled greatly.  

Explication.  Thus indeed, it followeth in the Evangelist Matthew, concerning the proceeding and course of the sufferings of our Lord jesus Christ: Nevertheless, we may not altogether neglect that which he inserteth betwixt the condemnation, which passed upon our Saviour Christ, by the judgement of the Council of the jews, so far as they might proceed against him (that is, to conclude, and set down an Act in register, as it were, that they judged him worthy to die, to wit, as a blasphemer) and betwixt the first examination before Pilate: that judas who had betrayed our Saviour Christ, seeing him to be condemned; repent himself: that is to say, being now convicted in his conscience, that his fact was damnable, because he had betrayed innocent blood: is swallowed up with a despairing sorrow, and therefore bringeth again the money, that he had received of the chief priests and elders, for the reward of his iniquity, and confesseth his sin, not with godly sorrow, but in a servile terror, and confusion of his soul, a just reward for so horrible a Traitor: and most desperately and woefully hangeth himself, Matth: 27.3.4.5. For casting himself down headlong, with great violence from that gibbet, as it were, which he had chosen to dispatch himself withal, he burst in sunder in the midst, so that his bowels gushed out: as we read, Acts, 1.18. But of the particulars of this heavy judgement of God, and all things to be considered therein: as also how the Scriptures were fulfilled in this wrath, which fell upon judas, and in those thinger which followed upon the restoring of the money, in that the chief priests &c: bought a potter's field therewith, as it followeth, Matth: 27. verses, 5.6.7.8.9.10. we will not stay now: because the sufferings of our Saviour Christ requireth all the time that we may well spare, at this present, for the more through opening of them. But in the mean while, the Testimony of a chief adversary, to the clearing of our Saviour Christ, and that with the condemning of himself, as having no cause at all, wherefore he should be moved to deal treacherously against him, as if he had been worthy to have been delivered as an offender to the sword of the magistrate: and the same testimony also, confirmed by most heavy punishment, and vengeance of God, upon the Traitor: it may justly be of no small weight with us, to confirm th'innocence of our Saviour Christ, even from heaven itself. The which judgement against the traitor, was likewise an evident declaration of the singula love, which God the Father did bear to our Lord jesus Christ, his Son, even in that he was the Son of m●n: although, he setting himself in the stead of v● sinners, did bear the hatred and curse of our sins. For it was vnp●ssib●e, that the Father should not most perfectly, and most constantly, love hi● Son: yea even in respect of his human nature, in that he was therein perfectly holy and righteous, and in all things obedient to the Father, and chiefly, because of the most near union thereof, vn●o the divine nature. It was unpossible a so, that God, though in his divine justice permitting, yea ordaining and appointing, that all these things should be thus disposed, to these most holy ends, which he of his infinite wisdom and mercy intended: should not therewithal, most perfectly hate and abhor, all the malicious enemy, & persecutors of our Saviour Christ, and all their wicked and unjust proceed against him: Whereof, this one judgement against judas, was a shewe-token, portending like heavy judgement against th●m all, in due time, whosoever should not by another manner of repentance, than was the repentance of judas, prevent the same.  
These things therefore, thus observed, in way of an interim: let us now return to go forward, to inquire of the rest of the Sufferings of our most blessed Saviour.  
Wher●n, because the Evangelists Mathewe, and Mark, are very brief, as touching those that belong to his examination before Pilate: and also do altogether omit his examination and sufferings before Herod: we will repair to th'other Evangelists L●ke and I●hn, for our further supply in this behalf: and that, even to th'end we may so nea●e as we can, consider of all things in such order, as they fell out against our Saviour.  
Question. How may we orderly proceed?  
Answer. In this part of the Story, th'evangelist john is first: as we read chapped: 18. verses, 28.29.30.31.32.  
Question. Rehearse the words of the Evangelist. Which are they?  
Answer. 28 His words are these. Then led they jesus from Caiaphas into the Common hall. Now it was morning, & they themselves went not into the Common hall, lest they should be defiled, but that they might eat the Passeover.  
29 Pilate than went out unto them, & said, what accusation bring ye against this man?  
30 They answered, and said unto him, if he were not an evil doer, we would not have delivered him unto thee.  
31. Then said Pilate unto them. Take ye him, and judge him according to your own law, Then the jews said unto him, It is not lawful for us to put any man to death.  
32 It was (saith the Evangelist) that the word of jesus might be fulfilled which he spoke signifying what death he should die.  

Explication.  In these words the Evangelist S. john repeateth, that the chief priests, and the Elders having condemned our Saviour Christ, in their own Council, and proceeded so far as they could, by their own ecclesiastical jurisdiction: they do thenceforth deliver him over to Pilate, as it were to the secular power. But they themselves having very rank malicious, and murdering hearts: they will not forsooth, go into the common hall, the place of civil justice, lest they (being very devoutly minded, to eat the Passeover, in th'evening of this day: by the religion, or rather licentious tradition of their own custom: the which by the law of God, they should have eaten th'even before, as our Saviour Christ, obeying the law, had done with his Disciples) should be defiled. Pilate therefore, as the Evangelist writeth, yieldeth so far, as to go forth unto them. And carrying our Saviour Christ with him, he requireth (as good reason led him to do) what they had to say against him, before he should give any sentence. Whereunto (as the Evangelist showeth) the jews answer in general terms, that if our Saviour had not been an evil doer: or in more plain speech, in th'use of our language, a malefactor, they would not have delivered him unto Pilate: presuming belike, that Pilate should by and by have approved of their proceeding, and of the decree of their Council, without any further question.  
But Pilate, as one discontented (and loath also, to meddle in the cause) would have returned him back again to themselves, and to their own judgement, so far forth as it was lawful for them to proceed: and therein to rest. Whereunto they reply so (as the Text showeth,) that they profess plainly, that as they had already judged him worthy to die: there was no want at all of will, and resolution in them, but only want of power, that they did not without seeking to him, put him to death. The which because they might not do of themselves, therefore they required that he would confirm their sentence. And this, saith the Evangelist, was thus overruled by the providence of God, that the word which our Saviour had spoken before to his Disciples, and even the counsel of God himself, to th'effecting of our redemption, might be fulfilled, concerning that kind of death, which he should die: to wit, not by stoning, as Stephen was afterward tumultuously, but by the death of the Cross, according to the manner of the judgement of the Roman governor. Concerning the which words of our Saviour, Read John, ch. 12.32. And I, if I were lifted up from the earth, will draw all men unto me. Thereby signifying (as the Evangelist saith, in the next verse) what death he should die. And yet more fully and plainly, Matth: chapped: 20.18.19. jesus (saith the Evangelist, in that place) took the twelve Disciples apart in the way, and said unto them, Behold we go up to jerusalem, and the Son of man shallbe delivered to the Chief priests, and to the Scribes, and they shall condemn him to death, And they shall deliver him over to the Gentiles, to mock, and to scourge, and to crucify him. etc.  
The jews therefore, for want of power in themselves, urging still their plea against our Saviour: Pilate not satisfied with their general accusation, nor minding without further examination, to confirm their decree, he putteth them to some particular information.  
Hereupon therefore, aptly may that seem to follow, which we read recorded by the holy Evangelist Saint Luke, chapped: 23.  
Question. What are his words?  
Answer. They began (saith the Evangelist) to accuse him, saying, we have found this Man perverting the people, and forbidding to pay Tribute to Caesar, saying, that he is Christ, a King.  
This indeed, may well seem to follow in th'orderly course of the Story: wherein the wicked men, show themselves like themselves, or if it might be, worse than themselves. For whereas before, in their own Council they had suborned false witnesses, but could not with any colour proceed against our Saviour Christ, 
Explicat ō.  upon their dis-agreeing allegations, but insist, and make their decree, onel● upon a forged accusation, of (pretended) blasphemy, in their own hearing. That is to say, from the words of our Lord and Saviour himself, whereby in truth, he gave God the greatest glory, that might be, in acknowledging himself the Son of God, according to the same end, wherefore he was sent into the world, by God himself, yet now before Pilate, in this first accusation, they omitting their former blasphemy till afterward, do play the false witnesses themselves, in charging our Saviour, with other false matter, of sedition and treason.  
The falsehood whereof, is evident, by th'open and direct practice, and doctrine of our Saviour himself, clean contrary thereunto, as Matth: 17.27. and chapped: 22. verse 21. For he both paid tribute himself, and also taught the people so to do. Nevertheless in omitting the forged crime of blasphemy against God, and by their taking up of this slander of sedition and treason against Caesar: they take the most dangerous and speeding course that might be, against our Saviour. For they knew well, that Pilate would be more easily urged, upon this accusation concerning Caesar, and his usurped right, then concerning any dishonour done to God, although th'accusation had been just and true.  
WEll then, that we may now proceed: Pilate hearing thus, the matter whereupon they principally stood: he leaveth the jews, and goeth back again, into the common hall, and taketh our Saviour with him. For so followeth the History, as it is continued by the Evangelist john, chap: 18. verse 33. etc.  
Question. What are the words of the holy Evangelist?  
Let us here them.  
Answer. 33 Pilate (saith the Evangelist entered into the Common hall again, and called jesus, and said unto him, Art thou the King of the jews.  
34 jesus answered him, sayest thou that of thyself, or did other tell it thee of me.  
3●. Pilate answered him, am I a jew? Thine own nation, and the high priest have delivered thee unto me, what hast thou done?  
36 jesus answered, my Kingdom is not of this world, if my Kingdom were of this world, my servants would surely fight, that I should not be delivered to the jews: but now is my Kingdom not from hence.  
37 Pilate than said unto him, Art thou a King then? jesus answered, Thou sayest that I am a King: for this cause was I borne, and for this cause came I into the world, that I should bear witness unto the Truth, every one that is of the Truth, heareth my voice.  
38 Pilate said unto him, What is Truth? And when he had said that, he went out again unto the jews, and said unto them, I find in him no cause at all.  

Explication  In this Scripture, we see how after Pilate had understood the chief point of the accusation of the jews against our Saviour: that having gotten some ground, he proceedeth judicially to examine him. And this is his first examination by Pilate. In the which we have to consider four questions, that Pilate made: and three answers which our Saviour gave.  
The first question of Pilate was asked in hypocrisy, or more particularly thus, Art thou the King of the jews?  
The second & third are demanded in thesi (as we may say) that is, more generally, after this manner, in the second place, What hast thou done? And in the third place, Art thou a King? that is, Dost thou profess thyself to be a King at all: if not of the jews, or any other people civilly, yet any other way, or in any other manner? For thus far doth this question of Pilate extend.  
The last question is only by occasion, and in pilate's rash and hasty conceit not to be stood upon: though it was indeed most pertinent, if he had had the grace to have considered, and accordingly to have stayed for the answer of our Saviour. For what might be more meet, and necessary for a judge in any case to understand, than the truth of that which is called into question before him? And specially for Pilate in the present cause, which was the most grave and weighty, that ever came before any judge, since the beginning of the world: or shall be to the end of the same.  
But because he stayed not to hear the Answer, he lost the knowledge of the truth: and so damnified himself, no man knoweth how much. And thus it came to pass, that to four questions of Pilate, we have but three answers of our Saviour. The first whereof, is not direct and plain, for holy modesty's sake: or lest he might seem to a profane Ethnic over light, and in his conceit very ridiculous, in taking to himself, that great and stately name of a K●ng, he standing before Pilate, in a poor and base estate.  
So that we may call it an answer, in way of a modest demur, until the occasion should wax more pressing, and grow to some further maturity and ripeness: ou● Saviour also hereby preparing Pilate to consider, that he had a more weighty matter in hand, than all the days of his life, he was in all his politic wisdom aware of.  
The second answer of our Saviour, containeth a description of the nature and quality of his Kingdom: wherein also, is implied a more direct answer to the first question, than was made before. And so did Pilate understand it, as appeareth by his third question.  
Whereupon, in the third Answer, our Saviour doth furthermore render a most grave and weighty reason of the same profession of his: to the further removing of that appearance of vanity, and lightness, which  no doubt, would easily have imputed unto him, as was mentioned in the first answer, if it had not been most prudently prevented by the wisdom of our Saviour. And so might have been, as a rock to the profane and ignorant man, who had not learned to distinguish betwixt an earthly and a heavenly kingdom: even at once, to ha●e made shipwreck of an equal proceeding in the examination of this innocent cause of our Saviour.  
But this being prevented, at the very first: our Saviour taketh the fit occasion, which he had thus prepared for himself, very notably, though briefly, to describe, who and what manner of ones they be, who are right and kindly subjects of his kingdom.  
All which Questions of Pilate, and Answers of our Saviour Christ: the three former Evangelists do very briefly contract, according to that of S. Matthew, who is in this matter, the largest of them, chapter 27. verse 11. in these words.  
And JESUS stood before the Governor, and the Governor asked him, saying, Art thou the King of the jews? jesus said unto him. Thou sayest it.  
Of these things therefore, let us here stay a while to consider, for our better understanding, according to the full report of the holy Evangelist Saint john.  
And first, the most wise and holy modesty of our Saviour is diligently to be weighed of us, from his first Answer. Wherein, he hath clearly showed himself to be of a clean contrary disposition, to our most vain and corrupt nature. F●r every one of us, is ready to vau●t and boast ourselves, to the uttermost, yea unasked, though we hear that all flesh is grass: and though in truth, we have nothing of ourselves worthy to be gloried in. But behold, our Saviour Christ (though he was most worthy of all glory, and had all excellency of graces, most justly to be rejoiced in) yet he most wisely, and with all holy modesty, avoideth even the appearance of vain boasting. The which, as he did at this time before Pilate, being examined of his Kingdom: so did he before in the working of his miracles. For though they could not be hidden, yet he showed plainly, that he did not by them seek any vain applause of men: as that charge, which he gave to divers of those, in whom he showed his gracious power, doth declare. See thou tell it to no man, saith our Saviour. See that no man know it, etc. Mat. 9.30. Mark. 5.43. And again, ch. 8.26. Read also Matt. 17.9. and ch. 21.5. And so was the prophesy of Isaiah fulfilled in this behalf, as the same Evangelist St. Matthew declareth at large, upon the like occasion, ch. 12. verses 15, 16, 17, 18, 19, 20. Our Saviour Christ therefore, is herein, a most notable example, and pattern unto us, both to teach us true and discreet modesty, and also to reprove and condemn the extreme vanity and folly of that arrogancy, which is seated in our light and haughty nature.  
Secondly, from the description of the nature and quality of the kingdom of our Saviour Christ, contained in his second answer: we have to consider, first the meaning of the words, and then the uses which we are to make of the same. And so also concerning the third answer of our Saviour.  
In that therefore he saith, My kingdom is not of this world: the meaning of our Saviour, is not to exempt (no not the wicked, which be thick & threefold in it) from his regency & government: as touching their restraint from much mischief, which otherwise they would surely practise against his Church here in this world. Nor yet to exempt them, or any kingdom of this world, from his judgement, and utter destruction at the last: whosoever should rebel against him. Only his meaning is, that his kingdom, being of another nature, then are all or any of the kingdoms of this world: is to be erected and administered, wheresoever it shall please him to rule and reign among his subjects, after another manner, than the kingdoms of this world, are begun at the first, or afterward upheld and maintained. That is to say, the kingdom of our Lord jesus Christ, being a spiritual kingdom: all his subjects are ruled and governed spiritually, and they do yield him a spiritual obedience, etc. And for the same cause it is, that our Saviour Christ doth not say, My kingdom is not in this world: but thus, My kingdom is not of this world. The which words also, are so to be understood, as they may no way debase the kingdom of our Saviour: but so as may serve best for the advancing of it, infinitely above all the vain and transitory kingdoms, of this fading and decaying world. For of the kingdom of our Saviour Christ, there is no end: but it shall put an end to all other kingdoms, and remain itself alone, in all perfection of eternal blessedness and heavenly glory, for ever and ever. Luke. 1.32.33. and chap. 19.27. 1. Cor. 15.24, 25, etc. revel. 19.11, 12, 13, 14, 15, 16. And all this, according to the former prophecies, which we read Psalm. 2.8, 9 and Psalm. 110.1, 2, etc. Dan. 2.34, 35, 36. a part of the dream of Nabuchadnezzar: and verses 44, 45. which is the Prophet daniel's interpretation of the same.  
Such is the meaning of the most wise and grave answer of our Saviour Christ to Pilate, concerning his kingdom: by an excellent and lightsome distinction of his spiritual and eternal government, and the temporal and worldly government of all worldly Kings and Rulers. Wherein also, he giveth Pilate plainly to understand, that his kingdom was such a one, as was no way prejudicial to the kingdom or Empire of Caesar, nor to any other kingdom of the world, that should be subject unto it: but that they may well stand together, yea that his kingdom shall cause them to flourish and prosper. And so Solomon, a most wise and prosperous King, testifieth of this our King and Saviour: that by him Kings reign, and Princes decree justice. That by him, Princes do rule, and the Nobles, and all the judges of the earth. Pro. cha. 8.15.16. Neither did ever any Caesar of the Roman Empire, prosper so blessedly, as did that most noble Constantine, who first submitted himself, and his worldly government, to the spiritual government of our Lord jesus Christ, and those other Caesars likewise, who were the most kindly and christian imitators, and successors of him. The same experience, have many other kingdoms had: & namely the prosperous government of the Constantina of England, I mean our late most gracious & constant christian Queen, (most honourable in her own name Elizabetha) is a mirror hereof, never to be forgotten: but to be always, of blessed remembrance to all posterity, throughout all christian Churches.  
The Pope's kingdom indeed, falsely boulstered & borne out, under the most sacred name of our Saviour Christ, though in truth it is merely Antichristian: it cannot (as the world hath now had long experience) stand with the kingdoms of the world, and least of all with any right christian kingdom: but it will either over-dreep it so, that it shall not grow upward, or undermine it so, that being grown up, it can have no firm and peaceable continuance, further than it pleaseth God our Saviour, to restrain that his double sworded & triple crowned power which he usurpeth. But concerning the kingdom of our Lord jesus Christ, as he himself, (who knoweth his own kingdom & government best) hath plainly and truly testified before the Roman Governor: that it is no way, in the least point, prejudicial to the lawful & just government of any Caesar, King, or Prince in all the world: but that they may stand entirely, the one with the other, & either of them be mutually helpful to the prosperous success of them both. But chief, his kingdom to all other kingdoms of the world, which shall at any time submit themselves unto it, & to the spiritual laws & ordinances thereof.  
For the confirmation of the which answer, our Saviour Christ addeth further, in his own defence, against the false accusation of the slanderous jews a notable reason, from his own former and constant practice, in all his behaviour. As Pilate himself, no doubt, did know and observe: or else he for his part, neither would nor durst have suffered him to continue his course as he did. In which respect no doubt, our Saviour said to Pilate before, appealing as it were to pilate's conscience: Sayest thou that of thyself, or did another tell it thee of me? Our Saviour by the latter, disannulling the former; as he knew Pilate himself could not deny.  
Let us therefore now come to the reason, whereby our Saviour Christ doth notably clear himself, from the malicious slander of the jews. If (saith our Saviour) my kingdom were of this world, my servants would surely fight, that I should not be delivered to the jews. But seeing they did not once attempt that course, neither did he ever teach them so, but the contrary: & of purpose withdrew himself from the jews, when they inclined to such an attempt: yea so that when Peter rashly began to resist, he sharply rebuked and suppressed his attempt, as we have seen before: whereof also it is like that Pilate might have intelligence: neither would our Saviour use his own divine power, nor the ministry of Angels to that end: therefore he concludeth, But now is my kingdom not from hence. As though he should say, By this may it be evidently perceived, that my kingdom is neither of, nor from this world. So that as I never sought or minded it, so can it not be justly laid to my charge. This is the meaning of the 2. answer of our Saviour to Pilate the governor. As for the uses which we are to make, both for the comfort of our faith, & also to the informing of us in our duty from this answer, & the rest: we shall have cause to observe what they be hereafter.  
Let us proceed to the third answer of our Saviour. For Pilate understanding, in some sort, the distinction of kingdom and government, which our Saviour Christ made: and therefore standing no longer upon the crimination of the jews, but (as was mentioned before) asked more generally, whether he did profess himself to be a King, in respect of any princely government, of what kind soever: our Saviour prudently shunning still the name of King, which would easily have seemed ridiculous to the profane company about him, and to Pilat himself, (our Saviour standing before him as a prisoner, pinioned and bound) he did nevertheless acknowledge the truth of the thing, and answereth Pilate thus, Thou sayest that I am a King. As though he should say, it is enough that thou hast spoken it, though I do not rehearse the words again. And then he annexeth a very grave and sufficient reason, why, though he used as excellent modesty as might be, he did nevertheless acknowledge the truth of the matter, in such sense as he had cleared the same. For saith our Saviour, For this cause am I borne, & for this cause came I into the world, that I should bear witness unto the truth. As though he should say, I may not in any wise, frustrate the counsel and purpose of God, who hath sent me to testify his whole truth, concerning the redemption and salvation of all his people: and namely, this special point of truth, that God hath for the same cause ordained me to come into the world, and to do the office of a spiritual King and Saviour unto them. And that is the cause, as our Saviour giveth Pilate plainly to understand, why he standeth upon those terms with him: and not of any vain glory, as one arrogating that, which did not in truth belong unto him.  
Finally, as was said in the last branch of this third answer, our Saviour Christ describeth unto Pilate, not so much for pilate's sake, who despised that which he said: but for the sake of all true believers, who cannot but reverendly regard this part of the answer, as well as all the rest; he describeth I say, who and what manner of ones, the subjects of his kingdom are: namely such, as being of the truth, do also hear and obey his voice. In the which words, he describeth them from the cause, which is before, and above, and without themselves: that is, from their election, according to the eternal good will and pleasure of God. For to be of the truth, as our Saviour saith in this place: and to be of God, as he saith otherwhere, and namely john, 8.47. He that is of God, heareth God's word, etc. these two kinds of speeches, they are in sense all one. Likewise, to hear God's word, & to hearken to the voice of our Saviour Christ, they are also one and the same. For the voice of Christ, is not only that word & doctrine, which he uttered by his own sacred mouth, while he was here on earth: but also, that which he hath spoken by the ministry of his servants, the Prophets, from the beginning of the world, till his coming: and from the time of his ascension up into heaven, by his holy Apostles, Evangelists, Prophets, Pastors, and Teachers, even to this day, and so forth to the end of the world, even by all whosoever have, do, and shall preach his word and Gospel faithfully: according as it written: john, 7.15.16. My doctrine is not mine, (that is, not mine alone) but his that sent me. Also, If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. And joh. 10.27.28. My sheep hear my voice, & I know them, & they follow me. And I give unto them eternal life, etc. And 13.20. Verily, verily, I say unto you, if I send any, he that receiveth him receiveth me, & he that receiveth me, receiveth him that sent me. Read also Eph. ch. 4.10, etc. And Mat. 23.37.  
But insomuch as there be divers kinds of those, which hear the voice of our Saviour Christ, (as our Saviour himself hath taught and declared by the parable of the sour, whose seed fell into divers kinds of grounds: Matth. 13. and Pilate himself heard the sound of the voice of Christ, though he was never the better for it) let us for our parts therefore, labour that we may be of those, that do hear the voice of our Saviour, to our eternal salvation. Of the which number, we shall know ourselves to be, if we hear the voice of Christ, speaking to us in his Gospel, by the ministry of his faithful servants, with a mind constantly to believe and obey the same: according to that saying of our Saviour himself, to those that believed in him. joh. 8.31.32. If ye continue in my word, ye are verily my disciples. And ye shall know the truth, & the truth shall make ye free. For as he saith further, joh. 14.6. I am the way, & the truth, & the life. No man cometh unto the Father but by me. And as S. Paul truly testifieth, Eph. 4.20.21. where remembering to the christian Ephesians, the vain & wicked thoughts, and works of other Gentiles not yet converted unto God, writeth thus: But ye have not so learned Christ. If so be ye have heard him, & have been taught by him, as the truth is in jesus, etc.  
Thus then we see, how we are to understand the most wise & grave answers of our Saviour to the examination of Pilate. And this is that good confession, which the Apostle so solemnizeth. 1. Tim. 6.13. where he maketh it a special clause, in that zealous contestation and charge which he giveth Timotheus that he do observe, (and as much as lay in him, to cause to be observed) the precepts contained in that his epistle, without spot, and unrebukable, until the appearing of our Lord jesus Christ. 
The ground and history of his second examination or arraignment before Caiaphas.  I charge thee (saith the holy Apostle) in the sight of God, and before jesus Christ, who under Pontius Pilate, witnessed a good confession; That thou keep this Commandment without spot, etc.  
And herewithal, we see how that which Pilate scornfully rejecteth, ask What is truth? and so turneth his back upon our Saviour Christ, is a matter of most worthy and reverend regard.  
Now therefore, that we may say something concerning Pilate, in his dealing with our Saviour Christ, we may perceive by his questions, (the which beginning with more Candour or ingenuity and equity of mind, as a man may say, by and by savoured of pride, and afterward ended in open contempt) that howsoever his course is to be preferred before the proceeding of the jews, ' yet he is not simply to be commended. For in this beginning, he showeth himself to be a very wicked man, having more care to please the wicked humours of men, them to obey the holy will of God. And afterward, as we shall see further, even against his own conscience, he groweth in conclusion as corrupt in his dealing, as the jews themselves, in satisfying their wicked desire in condemning of him, yea & more than they desired, for he caused him to be scourged, & most reproachfully abused.  
To this end and purpose, let us go forward to trace out the unconscionable dealing of this evil and corrupt Magistrate. For not able to resist the answers of our Saviour Christ, but holding them in conscience, for a just Apology and defence: he goeth forth again unto the jews, as the Evangelist john declareth, and saith unto them, I find in him no cause at all. Here is therefore a plain justifying of our Saviour, by the verdict of pilate's own convicted conscience; whom yet afterward he condemneth, to satisfy the rage of the jews: though he found then no more cause than he did now, but still pronounced him innocent again and again, as we shall see further, in the times and places thereof.  
In the mean season, that we may understand what followed upon the first clearing of our Saviour Christ by Pilate: we are to resort to the Evangelist Luke, as we read chap. 23. ver. 4, 5, etc.  
First therefore, Which are the words of the Evangelist in those two verses?  
4 Then said Pilate to the high Priests, and to the people, I find no fault in this man.  
5 But they were the more fierce, saying. He moveth the people, teaching throughout all judea, beginning at Galilee, even to this place.  
This indeed is the holy History continued by S. Luke. But yet for a further supply, touching this point: we must here take in that, which the Evangelist Matthew writeth, ch. 27.12, 13, 14. And the Evangelist Mark, ch. 15.3, 4, 5.  
Which are the words of either Evangelist in those places?  
The words of the Evangelist Matthew are these.  

Matth. 27.  12 And when he was accused of the chief Priests, and Elders, he answered nothing.  
13 Then said Pilate unto him, Hearest thou not how many things they lay against thee?  
14 But he answered him not a word, insomuch that the Governor marveled greatly.  
The words of the Evangelist Mark, are like to these of Matthew.  

Mark 15.  3 And the high Priest (saith Mark) accused him of many things.  
4 Wherefore Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee.  
5 But jesus answered no more at all, so that Pilate marveled.  
Thus then, all the Evangelists laid together, the narration of this second examination of our Saviour Christ by Pilate, in the presence of the jews, is this: that Pilate justifieth our Saviour Christ, upon his first examination: the jews accuse our Saviour Christ of many things, yea they are the more fierce, by occasion of pilate's clearing of him, as one minding to have dismissed him: Pilate provoketh our Saviour to answer to the accusations of the jews: but our Saviour is altogether silent, unless we admit here, that at this time Pilate asked him again. Art thou the king of the jews? to whom our Saviour said only, Thou sayest it. Mat. 27.11. & Mar. 15.2. the which yet is more likely to be the same which hath been set down already by the Evangelist john, as was observed before.  
Concerning the silence of our Saviour, we have seen the reasons of it before, Luke 22.67.68. for the same causes moved him thereunto at this time, 
The ground and history o● his examination & accusation before Herod.  wherewith he was moved then; And the rather now at this time, because he had sufficiently cleared himself, in the former examination of Pilate before he c●me out this second time to the jews. Wherefore though Pilate marveled greatly, we will not think it strange that our Saviour should be so silent as he was, seeing we understand from our Saviour himself, the excellent reasons and causes thereof. But all this is but a continuance of the trouble and sorrow of our Saviour Christ to see the renewed fruits of the malice of the Rulers of the jews, and to continue thus in his bonds.  
And this also is specially to be observed, from the Evangelist Luke, that they accuse him, as of a great and capital trespass, for that he took most diligent and unweariable pains in preaching the Gospel of the kingdom of God: in respect whereof, no thanks which may be given to God, or praise to our blessed Saviour, can be sufficient. For say they. He moveth the people, teaching throughout all judea, beginning at Galilee even to this place: that is to the chief city jerusalem. But in the heat of this raging & unreasonable accusation, they had almost marred all. For Pilate upon the mention of Galilee, taketh advantage to pick an occasion to rid his hands of the whole matter, or at the least to breed delay. For so the Euang: Luke prosecuteth the story, as it followeth in his 23. ch, in the 6. &. 7. v. What are the Evangelists words? Question. let us hear them.  
Answer. 6. Now when Pilate heard of Galilee, he asked whether the man were a Galilean.  
7. And when he knew that he was of Herod's jurisdiction, he sent him to Herod, who was also at jerusalem in those days.  
Pilate indeed seeketh thus, (at the least for a while) to rest himself: & it may be to gratify Herod, & somewhat to trouble the jews, who had begun to trouble him, about the matter more than he would. But howsoever Pilate easeth & pleaseth himself, by his polit●ke devise: the trouble of our Saviour go on, and is multiplied by this tossing, as it were from post to pillar, as one may say.  
THe which part of the holy story is continued by the Evangelist Luke, as it followeth from the beginning of the 8 verse to the end of the 12.  
Question. Which are the words of the Evangelist? Rehearse them.  
Answer. 8. They are these. And when Herod saw jesus, he was exceeding glad: for he was desirous to see him of a long season (saith the Evangelist Luke) because he had heard many things of him, and trusted to have seen some sign done by him.  
9 Then questioned he with him of many things: but he answered him nothing.  
10. The high Priests also and Scribes stood forth, and accused him vehemently.  
11. And Herod with his men of war despised him, and mocked him, and arrayed him in white, and sent him again to Pilate.  
12. And the same day saith the Evangelist) Pilate and Herod were made friends together, for before they were enemies one to another.  
Thus then, we are come to new examination of our Saviour Christ before H●rod, and the sufferings belonging to the same, by occasion of pilate's sending of our S●●iour unto him, upon the sight of whom, as the Evangelist writeth, Herod was exceeding glad: and that for two causes. First, because upon former & famous reports of great works done by him, he had of a long season been desirous to see him: and secondly, because he conceived hope, that he should now at his pleasure, procure our Saviour to work some miracle before him. For it seemeth, the profane man thought, that he should have found our Saviour C●r●st, like to such as are ready to play their juggling tricks, or other strange feats, to satisfy the vain humours of their beholders. And the rather did t●e proud m●n persuade himself, that he should have had our Saviour at his beck, because he was brought as a prisoner before him: and in that respect, might by his power and authority, be either greatly hindered, or furthered, in his cause brought before him.  
To this end, he is very inquisitive with our Saviour Christ, concerning many things (as S. Luke writeth) & therewithal no doubt, partly by fair & flattering speeches, & by threatenings (as the manner of such men is) to frame our S: Ch. to his mind, and to get something from his own mouth, whereby he might take some advantage against him. But Herod is deceived in his expectation. All the vain hope, wherewith he fed himself a while before, is frustrate. For our Saviour Christ in his excellent wisdom and upon weighty considerations, as we shall consider by and by, answereth the vain man nothing at all.  
Yea, though, as the holy Evangelist recordeth, the high Priests also, and Scribes, stood forth and accused our Saviour vehemently, according to such things as Herod objected against him: Yet our Saviour Christ was moved, neither by the one, nor by the other, to answer any thing at all at this time for himself, but let them talk to themselves, and so answereth them in the best manner, by patient silence.  
Here upon, Herod being greatly disappointed, and no less discontented, despiseth our Saviour Christ in his heart; and accordingly, both he himself, and his soldiers also, who were as forward as their master (for like master, like servant) they fall to open deriding and scorning of our most reverend and blessed Saviour. And that especially, upon the false accusation of the Iew●s, that he affected a worldly kingdom, and government, over them. As it appeareth by their kind of mockery, in that they cast some white piece of cloth about him, as if he were some Candidatus, or competito●r for the kingdom, after the manner of such as stood for offices in ●heir so●●mne elections a● Rome, for they mock him most contemptuously, as being a goodly man to be a king, etc.  
Thus they sport themselves in their own most wicked and blasphemous fo●lie. The conclusion of all was this, that Herod being soon weary of his part, he returneth our Saviour back again to Pilate: so that as he had begun, so he might make an end, for all him. Yet in such friendly manner, and holding himself so singularly gratified by Pilate, ●hat the same day, he and Pilate being enemies before, are now made friends. This is the sum of this answereles examination of our Saviour, and of the sufferings accompanying the same, by the continuance of his bonds, and the tedious moléstations of his adversaries, sundry ways.  
But i● shall be profitable for us, to consider somewhat more fully, of some of these points at the least.  
And first, concerning the exceeding gladness of Herod, upon the sight of our Saviour Christ: it shall be to good purpose, to consider what manner of gladness it was, from the causes and grounds thereof. Whereupon also, other things will be made more clear and lightsome unto us.  
Answer. What manner of gladness therefore was that, wherewith Herod was affected?  
Question. It was not of any holy love, and desire, th●t he bore to our Saviour Christ, or to his doctrine, or to his miracles: but altogether of a profane curiosity, he rejoicing rather to see our Saviour apprehended and brought before him as a prisoner, then in any other respect.  

Explication  It is true indeed, as the effects of this joy, do open both the nature of it, and also of the causes and grounds thereof. And in very truth, how could it be, that Herod a man of most wicked and incestuous life and of a most guilty conscience, imbrued not only with the imprisonment of john, but also with his innocent blood above all other his sins (he of an hypocrite becoming a hard hearted sinner) seeking also (as it is likely, by that we read, Luke 13.31.) the life of our Saviour as may appear further, by that answer which our Saviour sendeth, at the same time, saying; Go ye, and tell that Fox. Behold I cast out Diuel●, and wilt heal still to day and to morrow, and the third day I shall be perfected: that is, I shall continue yet a while longer and do the works o● God, and Herod shall not be able to interrupt me: Herod also being the wicked son of that most wicked Herod, who even from the nativity of our Saviour sought to destroy him, and to that end murdered the children of Bethlehem, and the places there about, as we have seen more at at large before: how therefore could it be, I say, that Herod being such a one, should in any godly manner desire after our Saviour, and joy to see him? specially to see him in such a plight as he was brought before him. Verily, if he had loved him, he would rather have been stricken with sorrow, to see our Saviour so pitifully abused, and defaced, as he was by former spittings and buffetings, etc. And beside, if Herod had had any true desire to have seen our Saviour Christ: or to have heard his doctrine, or to have beheld his miracles, he might long since this time, have seen, and heard, both him and them, many a time and often, For our Saviour Christ both preached, and wrought miracles daily, in all parts of Herod's jurisdiction, even in Galilee. He that heard john willingly, though he wrought no miracles; would much rather have heard our Saviour, who was mighty in deed, as well as in word. The truth is plain therefore, that Herod had no good affection toward our Saviour. All his desire, was of a profane curiosity: and his gladness, a rejoicing in our saviours outward calamity, he thinking this to be a fit occasion, to make our Saviour servile to his proud humour.  
But our Saviour knowing the wicked mind of this profane and ungodly man, he doth disappoint him as much as possibly might: and thereby showeth himself, to be altogether an other manner of man, than Herod took him to be. That is to say, he showeth himself a most wise & discreet man, of invincible patience, joined with singular valour, and holy fortitude of mind: knowing most perfectly, when to be silent, as well as when to speak.  
The which, that we may more clearly see into, we are to call to mind, the former reasons alleged, concerning our Saviour his silence. And beside those, to consider of two more special, upon the present occasion. First, as we have seen, that Herod was a most bad man, and accordingly our Saviour Christ well knew that he desired not, to hear any word to proceed out of his mouth, to his instruction in the way of the kingdom of God, or to see any work wrought by him, to the end he might be moved thereby to give glory to God: and therefore, as our Saviour Christ had taught his disciples before, that they should not give holy things to dogs, nor cast pearls before swine, so he practiseth the same himself at this time, being before such a manner of man, the jews also continuing and persisting in their malice, being justly to be accounted of like sort with him. Secondly insomuch as our Sa: Changed: knew well, that Pilate, & not Herod, must be his judge: & that he must be crucified at jerusalem, & not to be sent to be executed in Galilee therefore he will not answer his cause before Herod. And to speak the truth, our Sa: Changed: was neither a Galilean, nor as the cause stood, was of Herod's jurisdiction. For first, although our Saviour was brought up (from the time that he returned out of Egypt, that is about four years after he was borne, until he came to about thirty years of age) in Nazareth a city of Galilee by the special appointment of God, that it might the rather be manifest, even from the name of the place of his education, that he was that netsar, or branch, springing out of the stock of David, so often spoken of by the holy Prophets: yet he was by birth & lineage, a Bethlehemite, of the tribe of juda. In which respect also, he being apprehended at jerusalem, or at the least within the liberties thereof, and convented first before Pilate the governor of those parts: the judgement of his cause, belonged rather to Pilate, then to Herod. And this no doubt, did Herod well enough consider, & therefore returned him again to Pilate: he and his soldiers, beginning the pageant of the mockery of our Saviour Christ's kingdom, to Pilate & his soldiers, who prosecuted the same more fully afterward But Herod's white, was no black spot, to diminish the most bright & clear innocency of our Saviour: but rather an ensign & confirmation thereof, insomuch as Herod could certify Pilate of nothing criminous against our Saviour, though he had been much conversant in the parts of his jurisdiction, as Pilate himself afterward acknowledged: as we shall see, in the process of the holy story, by the Evangelist Luke. Wherefore, hastening to the rest of the story, we will stay no longer upon this, but briefly conclude, that whatsoever was the cause of the enmity of Pilate and Herod: 
The ground and history of his third examination & arraignment before Pilate.  whether for that outrage which Pilate committed against the Galileans of Herod's jurisdiction, mentioned by Saint Luke, who recordeth this their enmity; chap: 13.1. or whether it were any other cause: this we may say, concerning their friendship and love-day: that, according to the holy Proverb, chap: 14.9. sin (or guiltiness of sin specially in the same sin) is a means to set fools (that is the wicked and ungodly men) at one: but that which is acceptable (to wit before God, and good men) maketh agreement betwixt righteous men. As Tremellius well translateth and interpreteth that sentence. Wherefore far better had it been, either for Pilate, or Herod, to have remained in former enmity, which soever of them had sought true peace and reconciliation with God, and our Saviour Christ: then to be thus reconciled betwixt themselves, by joining, as it were in Giantlike battle, against the God of heaven.  
ANd thus, leaving this examination of our Saviour before Herod, and the sufferings thereof laid up in our mind: let us proceed to that which followeth, concerning his renewed examinations and troubles throughout all the proceed of Pilate.  
Question. How doth it follow in the holy Story?  
Answer. Upon the return of our Saviour Christ to Pilate, thus the story is continued by the Evangelist Luke.  
13. Then Pilate called together the high Priests and the Rulers of the people.  
14. And said unto them, ye have brought this man unto me, as one that perverted the people: and behold I have examined him before you, and have found no fault in this man of those things whereof ye accuse him.  
15. No, nor yet Herod; for I sent you to him: and lo, nothing worthy of death is done by him.  
16. I will therefore chastise him, and let him lose.  

Explication  Here the Evangelist Luke declareth, that when Pilate saw his former devise to be at an end; and yet continuing to make some conscience of giving unjust sentence of death against our Saviour, whom he judged to be innocent, as most justly he might well so deem: he falleth to the practice of two other devices, which he had in his head. But every one worse than other, all only increasing the trouble and sufferings of our most blessed Saviour, and no way working any relief either to him or to his cause. And no marvel: for beside that the justice of God must take place: (insomuch as our Saviour, by his divine appointment, and of his own willing submission, must bear the fearful punishment of man's sin, even to death: for the full satisfaction and redemption thereof: and therefore all the practices to the contrary, must of necessity, be so far off from hindering, that they must, through the almighty providence of God, rather further the same:) beside this, I say, no marvel though pilate's policies took no good effect, to the relieving of our Saviour, who neither needed, nor sought any of his relief: insomuch as Pilate did not any thing, of all that he might seem to do, of love and reverence to our Saviour: but only, for the love he did bear to himself (if happily he could have loved himself aright) that he might relieve his own snarled conscience and dangerous estate. For on the one side, he feared the present tumultuous rage of the jews, (as not knowing what it might grow unto: neither if he should not satisfy them, what after complaints their malice might frame against him at Rome before Tiberius the Emperor) and on the other side, he feared, lest for the avoiding of these evils, he should be condemned of his own conscience, if he should yield to satisfy the jews malice, by pronouncing the unjust sentence of death against Christ. Thus stood Pilate perpelxed, concerning this most high cause of judgement: God himself, no doubt, (as was meet) awakening his conscience, even from that natural light, and ground of equity, which is reserved in every one, that hath not violently put it out: that no innocent, and guiltless person, aught to be condemned. And therefore, seeing at this time the condemnation of him, that is not only the most innocent, 
The ground and history of his examination & accusation b●fore Pilate.  but also actually, the most righteous man, yea the only perfect righteous of all men, yea more than a man, both God and man, cometh into question, and that before a mortal man: how could it be otherwise, then that he must be troubled, above that he himself, being a profane man, should see or know any full and sufficient cause of it? Nevertheless, to the end it might be evident unto us, and to the whole church, that all light of nature, reacheth no further, then to leave us all without excuse: and that our only true direction, and stay, must be in that grace, which is powered into us, from the sanctifying and regenerating spirit of God, according to the light of his holy word: Pilate is set forth, as upon a Theatre, to the view of the whole world, for a pattern of that notable lightness, and vanity, and injustice, which is in man's corrupt nature. The which, notwithstanding it hath all the most grave inducements, and encouragements, and admonitions that may be, to deal justly, and uprightly: yet it is soon turned out of the way, and utterly wresteth itself against God, whom it ought most dutifully and constantly in all uprightness to serve. For Pilate, beginning tolerably well (as we would think, and indeed did begin commendably in comparison of the jews, as hath been before observed) yet by little and little, putting out as it were the eye of his own conscience, grew to the same evil issue with the most wicked jews, who had before pulled out, not only the eye of their natural light, but also that eye of understanding, which they ought to have reserved in them, clear and bright, from the word of God. Whereby, they might have learned, to know Christ, to be their only Lord and Saviour: whom they should most willingly have acknowledged, and most humbly reverenced, and obeyed: and not thus, most spitefully and blasphemously, to have pursued and persecuted. And thus in Pilate, together with his company: as also in Herod, and his band: and in the high Priest Caiphas, and his conspiracy: all both jews and Gentiles, are most famously, convicted by their practices, that all are traitors and rebels against the Majesty of God: and justly enwrapped 〈◊〉 the same condemnation, ever since the first traitorous conspiracy, of our first parents, with the Devil against him. Neither may we except ourselves, or any other in any age: but all of us, through the corruption of nature, are so attaint, that rather than we would want of our own wicked lusts, we could be well content, that God were pulled out of his throne. Unto all this, doth the example of Pilate, in his inconstant, and deceivable, and unequal proceed, under a colour of justice; worthily lead us: even to the humbling of us all before the only incorrupt and pure judgement seat of God.  
But that we may proceed in the holy story: it is necessary, that we come to the consideration of the proceed of Pilate, in the particulars thereof.  
First therefore, as the Evangelist Luke telleth us, in the words last answered: Pilate calleth together the high Priests, and Rulers of the people, and maketh an Oration unto them, solemnly justifying, and acquitting our Saviour Christ in express words, as touching the accusations of the jews. And that not only by his own authority & knowledge, but also under the name of Herod: insomuch as he received no information against our Saviour, from him. And thereupon concludeth that he would dismiss our Saviour. The which also, he ought no doubt, in justice to have accordingly performed without delay, & to have been heartily sorry, that he had delayed the time so long as he had done. But as there was no soundness in his heart; so there was no constancy in his practice: And therefore he himself, is justly a snare to himself. For seeing Christ is guiltless of any crime objected: what reason is there, why Pilate should once make mention of chastising of him before he would loosen and discharge him? Pilate therefore, having crazed his conscience already, yea even by sending our Saviour to Herod, in stead that he should rather, even then have finally acquitted him: he corrupteth himself more and more. But God the judge of heaven, is righteous: for our Saviour might not be discharged, till he had endured yet a far more heavy sentence, 
The ground and history of his third examination & arraignment before Pilate.  and much more heavy sufferings for a while that his elect might be discharged of their sins before his judgement seat for ever. Wherefore in this respect, most highly reverencing the justice of God, ●et us go forward, to consider the injustice of Pilate.  
This is evident, as was noted before, from the practice of two other devices: before we come to the last examination of our Saviour Christ, & consequently of pilate's sentence of condemnation, against him.  
The first of these his vain devices, the which only (as was said, and as we shall see) bred further trouble to our Saviour: was, that whereas they had a custom (a wicked one no doubt) that at the passover, they should have a prisoner let lose unto them, some malefactor, whom they should think good to desire: Pilate nominateth our Saviour Christ to be the man, whom he would let lose unto them. A very absurd offer, as we shall further see by and by.  
His second devise, was, that he would gratify the jews malicious importunity so far, that he would not dismiss Christ, without all correction, & note of reproach, lest forsooth the jews might otherwise have taken his deliverance to be their reproach: Pilate thinking by this wicked means, to obtain his desire: which was no more, but to avoid the pronouncing of sentence of death, against his own conscience. Although all in vain, because he had not a clear conscience herein. Of these things therefore, let us henceforth consider. And first, concerning the former of these two latter devices.  
Question. What is that which the holy story reporteth hereof?  
Answer. To the full understanding of this point, I have heard you say, that the Evangelists are diligently to be compared and laid together.  
So indeed it was said: and not without cause. For the whole contriving, or conveyance of this devise, is not fully laid forth by any one alone. But by conference of one with the other, it may be observed in this order. First, the custom is set down. Secondly, Pilate seemeth to propose Christ, as the party to be released, upon his own choice, and by the countenance of his authority, who had the power of release and pardon in his own hand, by the appointment of the Emperor. When this would not be accepted of the jews, than he putteth Barrabas, a notorious malefactor upon their voices together with our Saviour; imagining that they would rather choose Christ to be delivered, than Barrabas. Thirdly, when the jews choose Barrabas to be delivered, and still prosecute their suit against Christ: he contendeth with them, and expostulateth what evil they can lay against him, and so justifieth our Saviour Christ the third time. Of these things therefore, let us see some ground, from the conference of the holy Evangelists.  
Question. And first concerning the custom, what is set down?  
Answer. Of necessity (saith the Evangelist Luke) he must let one lose unto them at the feast.  
So indeed it followeth in the 17. verse of the 23, chapter. The other Evangelists do testify that the jews had a custom that the Governor should let a prisoner lose unto them, at the passover, whomsoever they would: as we read, Mat: 27.15. Mark 15.6. john 18.39. you have a custom (saith Pilate) that I should deliver you one lose at the passover. But the Evangelist Luke, in the words alleged in your answer, doth most expressly declare, that the jews having such a custom, did stand most precisely, and urgently, upon it: yea though, as was touched in a word, it was in truth a very bad and wicked custom, not to the honour of God, or any godly solemnity of the holy feast, which they celebrated: but contrary to the will of God, who professeth that it is an abomination before him, that the wicked should be justified: and namely, that any wilful murderer, or that is guilty of any other capital crime, should be acquitted, Proverbs 17.15. Numb: 35. verses 30.31.32.33.34. But an evil custom, we see, is easily taken up: and being up it is eagerly maintained, as this was by the jews, 
The ground and history of his third examination & arraignment before Herod.  though as yet of no great prescription, as may easily be discerned, from the deep silence of all former Scriptures. B●t leaving the custom: let us come to see, how Pilate goeth about to frame it, to serve his own turn: in that he would nominate, and determine Christ, to be the party, who should, by the privilege of this custom, be delivered.  
Question. What proof is there of this?  
Answer. The words of Pilate, which the Evangelist Luke rehearseth, do show it to be so. For he writeth, that Pilate, in regard of the liberty of this custom, attempted to set our Saviour lose: as was answered before.  
Hereunto also, tend the words of the Evangelist john, chap: 18.39. ye have a custom, that I should deliver you one lose, at the Passeover: will ye then that I lose unto you the king of the jews?  
The words of exception likewise, which the jews take against pilate's course, (expressed by the Evangelist Mark, chap: 15.8. seem to confirm the same. For the people cried aloud, and began to desire, that he would do as he had ever done unto them.  
It seemeth so indeed. And hence it may appear, that it was as was touched before, but an absurd devise of Pilate, and as we may see now, by the experience, but a mere trifling in so grave a cause. For he could not drive the jews from their custom, which was granted before unto them. Neither could our Saviour be accounted, one liable to be let lose, according to that custom: seeing he was no offender, nor yet at all convicted before the Magistrate to be so: but rather, held and pronounced innocent by him.  
Leaving this therefore, as an idle and vain attempt, as it was, let us go forward in the third place, to see some ground of this, that Pilate goeth about to draw the jews to admit of Christ to be the party to be loosed: or else that he would discharge Barrabas, whom he thought they would be more loath to be let escape, then that Christ should: albeit he knew they greatly envied and maliced him.  
Question. What ground is there of this?  
Answer. It is plainly to be seen, that Pilate grew thus far to limit their custom, to one of these two: from that which we read, Mat: 27 verses 16.17 in these words.  
16. And they had then a notable prisoner called Barrabas.  
17. When they were then gathered together (as the Evangelist writeth) Pilate said unto them, whether will ye that I let lose unto you Barrabas, or jesus who is called Christ.  
21. And again, verse 21. Whether of the twain will ye that I let lose unto you?  

Explication  Here indeed we see plainly, that Pilate grew very peremptory, as one loath to be too much overruled of the jews. But the injury against our Saviour, was hereby made the greater, while he putteth him upon the voices of his most hateful adversaries, with so notorious a malefactor as Barrabas was, to wit a seditious person and a murderer, as Mark, 15.7. and Luk, 23.19. and john 18.40. Insomuch as he might well know, by their open and extreme malice, already manifested that they would prefer any other, the most vile and wicked wretch, before our Saviour, And so it came to pass: for they did most doggedly envy him, even because of the excellency of those graces, which they had experience to be in him, infinitely above themselves, as Pilate well considered: as we read, Mat: 27.11. For he knew well (saith the Evangelist) that for envy they had delivered him. And Mark 15.10. He knew that the high Priests had delivered him for envy. The which foul sin of theirs, as it is a notable blot to them: so it is a clear testimony, of the most excellent virtues of our Saviour, the which they wickedly made the matter of their envy. Wherefore as fruit of this most wicked envy, before which who can stand? as it is in the holy proverb chap, 27.4. they cry out upon our Saviour Christ having nothing in their malicious mouths, but Crucify, Crucify him, and they make choice of Barrabas to be delivered. 
The ground and history of his examination and arraignment before Pilate.  Thus did the chief Priests, and the Elders themselves: and thus did they persuade the people to do Mat: 27.20. and Mark 15.11. Yea and herein they persist, notwithstanding Pilate (to satisfy his own humour) contendeth with the jews, by a threefold resistance of their choice of Barrabas: to the end he might have driven them to have chosen Christ, as the Evangelist Luke recordeth. Chap: 23.22. What evil hath he done? And if I let Barrabas lose, what shall I do with your king? Yea so doth he resist them, in their choice, that notwithstanding they will not alter their election, yet he seemeth for his part, to resolve that he will chastise our Saviour and let him lose: as we read in the latter part of the same verse.  
Thus then, Pilate being frustrate in his former devise, he proceedeth to his second. But all in vain, and that not only to the increase of his own sin, but also to the increase of the trouble of our blessed Saviour.  
The performance of this second bad devise of Pilate, is set down most fully, by the Evangelist john. For Matthew and Mark say only, he was scourged: and Luke goeth not so far, but only showeth what Pilate purposed to do. Let us therefore hear this part of the history, from the record of john.  
Question. How doth he report the same?  
Answer. Then (saith the Evangelist) Pilate took jesus and scourged him.  

Explication  So indeed the Evangelist john writeth in the first verse of the 19 chap: wherein he reporteth a strange thing, and that also a very injurious practice of Pilate: insomuch as he commandeth such a one, as in his own judgement was innocent and guiltless, to be scourged. But see how far the profane man is carried, in the liking of his devise, and for the accomplishing of his own private purpose: that he careth not how it may be wrought, so as he may have his will. For thus he thinketh, that if he shall proceed to lay some punishment upon our Saviour, and do him some notable disgrace: that then the jews will be satisfied, and so desist and leave of all further pursuit: and that he should thereby avoid the giving of sentence of death, the which he saw he could not do with a good conscience. He therefore followeth his own humour, without any regard of our Saviour. For otherwise, the same conscience, that told h●m, that he ought not to have given sentence of death against our Saviour, would have told him likewise, that he ought not to have whipped him, or done him any disgrace at all. But as the holy Proverb saith: The mercies of the wicked are cruel. And so doth pilate's favour prove still more and more.  
The strangeness of this Act of Pilate, is to be considered, from the Person whom he commandeth to be whipped: he being the most holy and glorious Son of God. A most unworthy thing. If a Magistrate should command the poorest man in a country, to be whipped without cause: all men would speak shame of such a Magistrate. Much more then, if a man of good credit and estimation should be so abused, at the will and pleasure of any: but most of all, if a vassal should whip his Sovereign. What an absurd villainy were this? But what is any comparison, that may be made, equal to this, that the Son of God should be whipped, by such as were not worthy to lick the dust of his feet: nor once to come in presence, where he should be! And the rather also, may it be the more strange unto us, because we may well conceive, that it was no gentle or soft whipping, but a cruel cutting or rasing of the holy flesh of the Son of God. For they were very spiteful persons, to whom this execution was committed: as is evident, by that most contumelious dealing against our Saviour, the which they practise, moreover and beside the scourging.  
Question. How was that?  
Answer. The Evangelist john addeth further, in the 2. &, 3. verse of the same 19 ch. That the soldiers plaited a crown of thorns, and put it on his head, and also that they put on him a purple garment. And said, Hail king of the jews. And they smote him with their rods.  
This showeth plainly, that they were most despiteful people, 
The ground and history of his third examination before Pilate.  by whom our Saviour Christ was scourged. And therefore, how can we think, but that he was pitifully abused in that part of their despite: as we see him to be, in every part of this which is now before us. As first, in this, that whereas they fully set themselves to deride and scorn his kingdom, they make choice of such a matter to make a crown, (to wit, brambles wreathed) that in putting the same upon his head, they might vex and ranch his holy skin that way: and easily cause the blood to run down his blessed cheeks. And the rather, when they smite him on the head with their rods, as the Evangelist john reporteth that they did, in the last branch of their present despite: and as we shall ●aue an occasion afterward to consider of it further, from the Evangelists Matthew and Mark. And now likewise, in that they, having put upon our Saviour, this base and pricking crown of thorns, do disparaged it thus, with a rob of purple: this was to make our Saviour seem the more ridiculous, in such a contrary habit. For the crown of thorns would not so much have disgraced a beggar's cloak, if they had cast it upon him; as did this princely rob, that paltry crown. Thus it pleaseth them to sport themselves. And that nothing might be wanting, to make out a full pageant of mockery, they salute him thus disguised, with Hail King of the jews: as though they should say, you are a goodly King, are you not? Long may you rule, much peace may your subjects have, under your princely government, etc. Thus do the most vile and base vassals of the earth, abuse the King of heaven, to their own perpetual destruction by his rod of iron, whosoever of them did not repent of their most heinous sin, and believe in him, to be their only Sovereign Lord and Saviour, whom they had thus wickedly scourged and scorned.  
Thus than we see to what manner of instruments Pilate committed our Saviour to be scourged: whereby the manner of his scourging may easily be discerned. But was it pilate's mind, that our Saviour Christ should be thus notoriously abused? It may be peradventure, that some will imagine that this was the licentious disorder of the soldiers, above the commission of Pilate, etc.  
Question. What is to be thought of this?  

Answer.  Whatsoever the commission of Pilate was, this is certain from the faithful report of the holy Evangelist, that he liked very well of their doings. For so we read, as it followeth verses 4. and 5. of the same 19 chapter of john, in these words.  
4 Then Pilate went forth again, and said unto them, Behold, I bring him forth to you, that ye may know, that I find no fault in him at all.  
5 Then came jesus forth, wearing a crown of thorns, and a purple garment. And Pilate said to them, Behold the man.  
Thus then, we see the hand and approbation of Pilate, in all this most unworthy and contumelious abuse, 
Explication & proof.  against our most worthy and reverend Saviour. Whereby, he now supposeth, that he hath done fully enough to satisfy the jews. And to this end, he wisheth the jews to consider, that although he found no fault in him, as he had often protested before, though not so slily as he doth it now: yet to gratify them, (most wicked judge that he was) he bringeth our Saviour forth, with all the disgrace, that he and his company could cast upon him. O extreme wickedness of the heathenish and damnable crew! O admirable and most gracious patience, of our blessed Lord and Saviour!  
But what? doth Pilate win his humorous purpose, by this his practising of devices? Nothinglesse. And so it is just with God, to curse those that walk by crooked ways. Whereby, all judges may learn: yea all of us, may justly receive our instruction: that if we would be blessed of God in our enterprises, we must walk uprightly before him, doing that directly which he would have us to do, and not lean to our own corrupt inventions. We must not only propound to ourselves good things, but also we must use good means, to the bringing of them to pass; and always look that we carry honest hearts with us, etc. The which, though Pilate did not, but altogether erred, 
The ground and history of his last examination and arraignment before Pilate.  as one led by a corrupt and troubled conscience; he is in the end, as far from his purpose, as he was at the beginning: as is is evident by the words that follow in the Evangelist john: ver. 6.  
Question. Which are they?  
Answer. 6 When the high Priests and officers saw him, (saith the Evangelist) they cried, saying, Crucify, crucify him.  

Explication.  The words of the jews tend to this end, that it is nothing to them, to see our Saviour in a disguised habit: no though he had been sharply whipped, as no doubt they did well understand. It was his life that they sought, and without the which, they could no more be satisfied, than the hungry wolf, or bear, or Lion, without the blood of the Sheep, which they had gotten as a prey between their teeth. They are like to the covetous wilful man, they will have all or none.  
Pilate indeed is angry with the jews, because they would not be subject to his devise: and therefore saith unto them in haughty displeasure, Take 〈◊〉 him, and crucify him: meaning if they would needs have it so, or if they durst: for as touching himself, he professeth to them yet again, that he found no fault in him. But all pilate's anger will not serve: for he hath by all means disaduantaged himself, and given the jews all the advantage that might be, by his cowardly and groundless declinings.  
Hereupon therefore, by occasion of pilate's words, Take ye him and crucify him: they answer, that if their government were not restrained, they had a plain law, by the warrant whereof, they could and would put him to death: namely say they, because he made himself the Son of God. The Law which they mean, is the law against the blasphemer, whom God commandeth to be put to death: Levit. 24.15.16. And blasphemy is indeed a sin most worthy to be punished by death. From the which law, thus they reason, that if he that blasphemeth God is to die: then much more, he that challengeth the Godhead to himself, and so arrogateth most blasphemously to himself, that he is God. The reason also is good, and would surely be a full indictment against any man to death: save only in the present instance of our Saviour, whom that law or reason drawn from thence, could no way touch: seeing he only, of all men, was, and is for ever, the only natural Son of God, and therefore very God: which these wicked jews, in their malicious wilfulness, blinded through envy, and altogether hardened in heart against our Saviour, would by no means see and acknowledge. For than they must needs have acknowledged him, not only worthy to live, but to be the very Lord of glory, and life itself: and therefore in stead of seeking his death, to have craved pardon of their own wicked and rebellious life, and finally to have yielded all honour and glory unto him.  
But behold a strange thing, which the Evangelist john telleth us of, in the 8. verse: namely, that Pilate was made yet more afraid to proceed against our Saviour then before, upon the hearing of that word, that he should be the Son of God. And thereupon, taketh our Saviour, and returneth again into the common Hall, and entereth into a new examination of him: as one checked in his own conscience, for his notorious abasing of him. The which also was the last examination of our Saviour, and went immediately before the sentence of his condemnation.  
Question. Let us therefore diligently consider the whole course and order thereof.  
Answer. Which are the words of the Evangelist? Let us hear them.  
8 When Pilate, heard that word (saith he) he was the more afraid.  
9 And he went again into the common Hall, and said unto jesus, Whence art thou? But jesus gave him no answer.  
10 Then said Pilate unto him, Speakest thou not unto me? Knowest thou not, that I have power to crucify thee, and power to lose thee?  
11 jesus answered, Thou couldst have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee, hath the greater sin.  
12 From thenceforth (saith the Evangelist) Pilate sought to lose him, but the jews cried saying, if thou deliver him, thou art not Caesar's fr●end: for whosoever maketh himself a King, speaketh against Caesar.  

Explication.  Here we have to consider: first, the fear of Pilate, yea his augmented and increased fear: secondly, his first question to our Saviour, upon the same his increased fear: thirdly, the silence of our Saviour, answering nothing to the question: four, the second question of Pilate, arising from that displeasure, which he took at the silence of our Saviour: fifthly, we have in this part of the history, to consider the answer of our Saviour to pilate's second question: sixthly, the last endeavour of Pilate, to set our Saviour lose: and finally, the frustrating of the same his endeavour. Of these things therefore even as briefly as we can.  
And first of all, concerning the increased fear of Pilate: the cause of it, is first to be observed of us: which was, that mention, which the jews had made before, of the name of the Son of God. The which no doubt, if Pilate had well understood, it would not only have caused him to tremble; but also to have fallen down before our Saviour, and most humbly and supplicatorily to have begged pardon, of the great injury and contempt, that he had committed against him. He would have been so far from using his power, and authority, against him: that he would rather have yielded it up into his hands, though no doubt, our Saviour would never have accepted it from him, seeing he was appointed of God, to another most high and excellent end. But because pilate's fear was but as a flash of lightning, arising from a sudden stroke of thunder, as he doth by and by cast off all fear. Nevertheless, he doth first ask our Saviour, whence he is: as though he should say, what manner of one art thou? Art thou a man as other earthly and mortal men are, or art thou one come from heaven? what sayest thou of thyself? Thus Pilate presumed, that he might command our Saviour, to answer him at his pleasure. And this is the second thing which was said to be observed.  
But as it followeth in the third place: our Saviour Christ knowing that Pilate made no good use of his fear, and that he was not humbled, to desire to be instructed in the truth: but that, as he had despised his former answer, in that he told him he came into the world to bear witness of the truth: so he would as lightly reject, whatsoever he should now affirm, concerning the Deity of his Person, or union of his divine nature to the human, etc. Therefore, touching this point, which he was not fit to hear, he answereth him by most wise & discreet silence: the mind of our Saviour, being wholly settled to the fulfilling of the rest of his sufferings: and not to seek any deliverance at the hands of Pilate, the falseness of whose heart he did better know, than Pilate did.  
By the occasion of which silence of our Saviour, though most just and discreet, Pilate (as was observed) doth in the fourth place, proceed to a second question: wherein, he doth first no less hautily or imperiously, then angrily, reprove our Saviour for his silence: Speakest thou not to me, saith Pilate? And then he rendereth a reason of his reproof, saying further, Knowest thou not that I have power to crucify thee, and power to lose thee? As though he should say: Herein thou dost against thyself, thou knowest not what. But the matter duly considered, we do easily find, that as pilate's reproof was unjust and indirect, so his reason is altogether void of reason, & is no better, than a vain & presumptuous boast of a power, which he had not indeed. For no Magistrate, no not Caesar himself, whose substitute only Pilate was, nor any Magistrate in all the world, ever had, or have power to do what they list: to save or destroy, at their pleasure, unless they will play the wicked Tyrants: but they are limited of God, what they stand bound to do: that is, they must so justify the innocent & righteous that they may not think it lawful for them to condemn him, & they must so condemn the wicked, and him that hath capitally deserved death, that they may not at their pleasure without sin against God, justify and acquit him. pilate's reason therefore, is no reason; but a proud and unreasonable boast, of that power which did not belong unto him. And no marvel, though Pilate light upon an unjust reason: seeing he hath taken upon him, to reprove the just silence of our Saviour. Wherein also, as we shall further perceive: he is utterly deceived, in that he thinketh by this his lofty and threatening speech, to make our Saviour pliable to serve his humour: as if he had to deal with some timorous and fearful spirited man. For as it followeth in the fift place, our Saviour Christ showeth himself, to be of a most stayed and resolved mind: knowing perfectly, both what he was to say, and also what he was to do, without either the enticing, or terrifying, either of Pilate, or of any other. And therefore, though he do now answer Pilate, having a fit occasion so to do: yet he doth it, with all holy liberty of mind and spirit, answering as the matter itself required, and nothing regarding to please the humour of Pilate. The which also, our Saviour doth not so much, for pilate's sake, or in regard of the jews, whom he taxeth in this his answer, as that he might leave a common instruction to the Church of God, concerning the ground and foundation as it were, of all power and authority: and also concerning the right use of the same, as well touching the Magistrate himself, in the sentence and execution of justice, as those that do require justice at his hands.  
To this end, we are to consider either part of the answer of our Saviour: the first whereof, concerneth Pilate himself more directly: the other respecting the jews, yet so, as the sin of Pilate, is secretly insinuated and reproved therein.  
In the first part of the answer, our Saviour telleth Pilate, who had vainly boasted of an absolute power, (as we have seen before) That he could have had no power at all against him, unless it had been given him from above. As though our Saviour should have said in more words: howsoever thou dost licentiously boast of a power at large, not knowing, or advisedly considering what thou speakest: I know assuredly, that it is so far off, that thou couldst do what thou list with me, touching life or death, crucifying or losing of me: that unless it were given thee from above, (I do not mean from the higher power of the Emperor, under whom thou art Governor here) but unless it were given thee from heaven, even by the divine counsel, and appointment of God, the most high Ruler and Governor above all: thou couldst do, neither the one, nor the other, nor any thing at all against me. And thus doth our Saviour Christ, plainly open a special point, concerning the mystery of his holy sufferings, under this whole course which Pilate taketh with him: both in that which is already past, and in all which he knew was behind: to wit, that he had not so much to do with Pilate, and his judgement, as with the divine justice of God, before whose tribunal seat he did stand; and that in all his sufferings he did sustain the wrath of his judgement, districtly bend against the sin of mankind: the which, he in that he was man, did on our behalf, answer the divine Majesty for. But the general instruction, which he intimateth and setteth down in these words, is this: that according as all power and authority, of civil magistracy, is the ordinance of God, according to that of the Apostle of our Lord jesus Christ, Rom. 13.1. There is no power but of God, etc. And as our Saviour himself is by King Solomon, under the name of the wisdom of God, described to say, By me King's reign, etc. Prou. 8.15.16. so ought not Pilate only, but likewise all other Princes, judges, and Rulers, to look well to the discharge of their office: as they will answer unto God, and to the son of God our Lord jesus Christ, when he shall come at the last day, to call all Magistrates, to give an account, how faithfully they have discharged their offices, committed to them by the supreme and almighty God.  
Now in the second part of the answer, our Saviour Christ inferreth upon the former, that in so much as Pilate was the Magistrate of God: and by virtue of his office ought to do justice, therefore they that had delivered him unto Pilate, had the greater sin.  
And this, as was said, doth directly concern ●he Iewes, whose sin our Saviour Christ aggravateth in this respect, that in seeking to put him to death, and having no just cause on their part, they did therefore go about to pervert the ordinance of God: & to make the magistrate, a minister of their malice. Wherein also (as was further said) he doth closely admonish Pilate, of the greatness of his sin, in that, through his own corrupt dealing he stood enwrapped in the guiltiness of the sin of the jews though not yet so deeply plunged as they were. And therewithal, he doth likewise give to understand, that he was in danger to have his part in that vengeance, which could not, but hung over their heads: for that high injustice, which they committed against him, & that also with a most high hand.  
Wherefore, as touching the general doctrine, of this latter part of our Saviour his answer to Pilate it is this: that all inferiors, & every one in place of subjection, stand th' bound, even for that reverence which they bear unto God himself, to take heed, that they never go about to pervert the judgement seat of iusti●e, by any wrong information, or accusation or by any other corruption, or accusation whatsoever: under the pane of his high and heavy displeasure. And proportionably, that all other in their inferior places & callings, be careful i● the Lord, both how to rule, and also to obey: as well in the family privately, as in the town or City publicly, and in the church also, as well as in the common wealth, as wear further, by the grace of God, hereafter to observe. For God will ●all all to an account. And as he hath given any power, as a grace, to those that have it: according as Kings and Princes do in their styles worth●lie and honourably acknowledge, that they are such as they be, by the grace of God: so God looketh (and so he may justly) that all do behave themselves graciously in their places, as instruments both of his holy justice, and also of his clemency and mercy, and not of their rigorous wilfulness and tyranny, whereby they should alter their own gracious styles, as being such as they are, by the anger and wrath of God, rather than by his favour, and grace.  
Thus much, concerning the most wise, and seasonable Answer of our Saviour C●rist, by occasion of pilate's vain boast of his power and authority, to the prejudice of the most Sovereign power and authority of God.  
Now in the sixth place, concerning that which followed, upon this last examination of our Saviour, on pilate's part: it was, as the Evangelist testifieth, this: that thenceforth, he sought still to lose our Saviour: but on the jews part, that they, by their outrageous importunity, do frustrate the endeavour of Pilate, notwithstanding his manifold attempts to the contrary.  
In Pilate ●herefore, we may well observe, at the least a great show of some regard of just ce: or rather of avoiding the extremity of injustice, whereunto he was most vehemently solicited and importuned. And the rather, because he continueth in his manner, to plead the innocency of our Saviour: although our Saviour no way sought to make him inclinable to show him any favour, above that he in his own conscience, did see the equity of his cause: but carrieth himself in such uprightness, that with all holy wisdom, and modesty, he hath even now last of all, very gravely reproved Pilate of his vain & proud boasting of a power, above that which was communicated unto him. A ●hing verily, which men of lower place than Pilate, yea which men of lowest pl●ce, will hardly endure: that is, to hear the particular reproof of their sin: & therefore may well be set to school, to learn this lesson of a heathen man.  
But yet so, as we be all careful, to show forth a more constant fruit of reproof than Pilate did: & so settle our consciences upon a better ground, than he settled his. For in so much as he had not a clear conscience, neither looked up directly to God, but sought rather to please men than God, & to do that which might be most to the credit and praise of his own ambitious policy (wading cunningly in so weighty a cause) rather then that which might be most to the glory of God, in the upright discharge of his duty: therefore all pilate's virtue, how great in show soever, vanished away very sudenlie, as the morning dew, and came to nothing. Nay it ended in his most foul sin, as it followeth in the last place of our present text, to be in part considered. For the jews are more strong to frustrate and overturn Pilate, than he was to hold out in his good endeavour. For so soon as they return, to grate upon their former string, (how false and untunable soever Pilate had tried it to be; namely, that our Saviour Christ had committed treason against Caesar: and further, yell out in threatening wise against Pilate, as if they would draw him, as an accessary, in the same pretended treason: For if thou deliver him, (say they) thou art not Caesar's friend) howsoever Pilate carrieth the same face a while longer, yet because his heart was not upright, all at once he yieldeth most cowardly, and so bewrayeth what the vanit●e of all heathenish virtue is: not only in Pilate, but in all other, whosoever make the greatest show, if they be not renewed and sanctified by the holy Spirit of God: of whose glory, all both jew and Gentile, are deprived, through our own corruption, as it is notably discovered unto us, in this the final conspiracy and consent, both of jews and Gentiles, against the Son of God.  
But that we may see the full issue, let us hear what followeth in the holy Story.  
Question. How is it continued by the Evangelist?  
Answer. It followeth in the 13.14.15. and 16. verses of the 19 chapter of S. john.  
13. When Pilate heard that word (saith the Evangelist) he brought jesus forth, and sat down in the judgement seat, in a place called the pavement, & in hebrew Gabbatha.  
14. And it was the preparation of the Passeover, and about the sixth hour: and he said to the jews, Behold your King.  
15. But they cried, Away with him, away with him, crucify him. Pilate said unto them, shall I crucify your King? The high priest● answered, we have no King but Caesar.  
16. Then delivered he him unto them, to be crucified.  

Explication.  Thus then, we are come to the condemnation of our blessed Saviour, and his sufferings that belong thereunto.  
THe which that we may see, in a more full and ready view: we are to take in here, that which th●●ther Evangelists do furthermore write, concerning the whole process of the same matter.  
Question. And first, what are we to take in here, from the Evangelist Matthew?  
Answer. Here, (as I have learned) we may not unfitly consider, of that which he writeth, concerning the message which pilate's wife sent unto him, as we read, chapped: 27. verse 19 in these words.  
19 Also, when he was set down upon the judgement seat (saith S. Matthew) his wife sent to him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream, by reason of him.  

Explication  This indeed, may not unfitly be thought, to have the just place here. For the holy Evangelist john, very particularly recording the troublesome and unsettled course of Pilate: now going out to the jews, and eftsoons returning into the Common hall again, and that four or five times: he doth not at all mention his sitting down on the judgement seat, till this last time. And as touching the Evangelist Matthew, he doth not so exactly observe the orderly courses: but speaketh jointly, both of the jews, ●heir rejecting of our Saviour Christ: as abhorring him more than Barrabas, and also of pilate's condemning of him. Neither will this grave sitting down, agree to the former light and passionate course, which Pilate took. And therefore may we, as was said, not unaptly consider of this point here in this place. And moreover, we may with like reason, add next unto this, that, which the same Evangelist writeth further, concerning pilate's washing of his hands, before he gave sentence of condemnation against our Saviour: as also the extreme and most desperate malice of this jews, as it followeth in the same 27. ch. vers. 44.45.  
Question. What are the words of the holy Evangelist to this purpose? 
The ground and history of his condemnation by Pilate.   
Answer. 24 He writeth thus, when Pilate saw he availed nothing, but that more tumult was made, he took water and washed his hands before the multitude, saying: I am innocent of the blood of this just man: look you to it.  
25 Then answered all the people, and said, His blood be on us, and on our children.  
These things the Evangelist S. Matthew alone doth testify. And his witness is true, and sufficient, as of one sanctified and appointed by God himself thereunto. Now of the rest, the Evangelist S. Luke doth make most express mention of that judicial sentence of judgement, which Pilate gave against our Saviour: and therefore, we are to receive his more full testimony, in this behalf. What doth he set down, Question. concerning this point?  
Answer. His words are these. chapped: 23. verses 23.24.25.  
23 They (that is the jews, saith S. Luke) were instant, with loud voices, and required that he might be crucified, and the voices of them, and the high Priests, prophesied: or were mighty and great, to wit, by an exceeding outcry.  
24 So Pilate gave sentence that it should be done as they required.  
25 And he let lose unto them, him that for insurrection & murder, was cast into prison, whom they had desired: and he delivered jesus, to do with him what they would.  
Yea, & as the Evangelist S. Mark telleth us, ch. 15. ver. 15. Pilate did this, being willing to content, or satisfy the people: so far did his own false heart deceive him. And then it followeth in the same evang vers: 16.17.18.19.20. How our Saviour Christ was again most vilely abused by the soldiers of Pilate immediately upon judgement pronounced: as they had dealt before, so soon as they had cruelly and despitefully scourged him. Question. What are the words of S. Mark, whereby he reporteth this their wicked dealing? Rehearse them.  
Answer. 16. Then (saith the Evangelist Mark, the soldiers led him away into the Hall, which is the common hall, and called together the whole band.  
17 And they clad him with purple, and put about him, to wit on his head (as S. Matthew expresseth a crown of thorns, which they plaited and wreathed.  
18 And began to salute him, saying, Hail king of the jews.  
19 And they smote him on the head with a reed (to wit, with a reed of a greater sort, such as is the Ca●e) and spat upon him, and bowing the knees, did him reverence.  
20. And when they had mocked him, they took the purple off him, and put his own clothes on him, and led him out to crucify him.  

Explication  The same also doth the Evangelist S. Matthew record, and that with some enlargement in some points: and therefore we will here set down his words also, which are these. Then the Soldiers of the Governor, took jesus into the common hall, or Praetorium (that is, as we may perceive by the words of S. Mark, the Hall which belonged to the Praetor, or Roman Governor) and they gathered about him the whole band.  
And they stripped him, and put upon him a scarlet rob. Like enough, it was a dark or sad scarlet, inclining to purple, or a very bright purple, inclining to scarlet, and therefore is called purple by S. Mark, & scarlet by S. Matthew: it mattering not greatly, what the very proper colour of the garment was.  
And they plaited a crown of thorns, and put it upon his head, and (as S. Matthew addeth moreover, and above that we read in S. Mark) a reed in his right hand, and bowing their knees before him, they mocked him, saying God save thee (or hail thou) o king of the jews. And spitting upon him they took the reed, & smote him on the head.  
Thus when they had mocked him, they took the rob from him, & put his own raiment on him, and led him away to crucify him. These most vile & unworthy abuses pilate's soldiers thus recorded by both the evang S. Matthew, & Mark: may worthily be accounted, as an appendix or shutting up of the Act of our Saviour, his unjust condemnation, by the mouth of Pilate: who had so often already, and even immediately before he gave sentence, justified him.  
And further, howsoever these Evangelists do so write, as if our Saviour were now first of all, thus ill entreated: as it might seem, by that they writ, that the soldiers at this time stripped our most blessed Saviour, etc. Yet by the Evangelist john, we have seen expressly already, that as our Saviour was scourged before he was condemned, so also he was in like manner thus abused. Since which time also, it seemeth to be plain, by the same Evangelist, john chapped: 19.5. that the crown of thorns, and purple garment, once put on, were not taken of, till he had been the second time, most contemptuously reproached. The two former Evangelists therefore, do note the second contempt in the due place: but not the first disguising of our Saviour, in the time thereof: like as the Evangelist john, recording the former also, writeth nothing of the latter. So that we are by due, and reverend conference, to understand the one by the other: and from them all, to learn one and the same truth, of the whole matter, so far forth as it hath pleased God to reveal it unto us, by them all.  
And thus we have the whole history of the condemnation of our Saviour before us, with all things appertaining thereunto: both immediately going before, and also immediately following after, as the proper appurtenances of the same. The order of which things is this.  
First, the place from whence Pilate gave sentence.  
Secondly, the time when it was given. john chap: 19 vers. 13.14.  
thirdly, the message which pilate's wife sent her husband, when he was set down upon the judgement seat. Matth: chapped: 27.19.  
fourthly, the contention of Pilate against the jews, to the end he might have quieted & stayed them from their enterprise, yet at the last. Ioh: 19.14.15.  
fiftly, the most furious and desperate obstinacy of the jews in their persisting: in the same 15. verse and Luke 23.27.  
sixtly, pilate's washing of his hands. Matth: 27. verse 24. And upon this, the extreme madness and impiety of the jews renewed, verse 25.  
Seventhly, the sentence itself. Luke 23. verses 24.25. And finally, the most licentious, profane, and impious petulancy of the soldiers, in their abusing of our Saviour. Of these things therefore, let us I pray you, stand a while to consider, in the same course and order, that we have now rehearsed them.  
And first, concerning the place, from whence our Saviour was condemned by Pilate, the chief Magistrate and governor over the jews, under the Roman Emperor: it is described unto us by the Evangelist john by two names, the one in the greek language, the other in the hebrewe. The greek is Lithostroton signifying that it was a place curiously paved and laid with stonework. The hebrewe name is Gabbatha coming of Gabbah, which signifieth to lift up, giving to understand, that it was a place built in stately manner, to the use of giving judgement out of the same. The which being so diligently noted by the holy Evangelist, it must in no wise be neglected, not only for the truth of the history, but also for the use of the matter in hand? in so much as God would to singular purpose, have our Saviour condemned to death, as also after to be put to death, not secretly & obscurely, or tumultuously, as Stephen was stoned: but in a solemn manner, from a Theatre, as it were, to the view of all the world, both of jews and Gentiles: that all may see in our Saviour Christ his condemnation, first, the deserved condemnation of us all, and then that we have no other means whereby we may be cleared, and acquitted before the judgement seat of Almighty God, but through him alone.  
The like is to be observed, concerning the time, which was, as the holy Evangelist doth of purpose expressly mention, at the Preparation of the Passeover. That is, on the day wherein the jews prepared themselves, and made preparation every family for to eat their lamb, at the evening in thankful remembrance of their most favourable deliverance out of Egypt: at such time, as God smote all the first borne of the Egyptians, with death, all in one night, both of men & beasts. So that the condemnation of our Saviour Christ, was at such a time as the jews made their special resort to jerusalem, out of all their tribes, yea and like enough many Proselytes, out of other nations.  
wherein also it might the more lively appear, that our Saviour Christ being now in preparing for the offering up of his most holy Sacrifice upon the Cross: was the true Lamb ordained of God, & the true Passeover, unto all that should believe in his name, to turn away the everlasting wrath of God from them, & to procure and purchase them his eternal salvation. Thus, the time of the condemnation of our Saviour, as well as the manner of it, was most open & famous, to singular ends & purposes, by the most holy counsel & appointment of God. Yea & herein, the Lord did not refuse, to defer the execution of his counsel in this behalf, a day longer than his appointment was, that the Passeover should have been celebrated: by reason that the jews, by their abusive custom, had altered the day, as was heretofore observed, when we spoke of the time wherein our Saviour did celebrate the Passeover with his Disciples, which was the evening b●fore. Moreover, as touching the time of the condemnation of our Saviour, the Evangelist John doth yet mo●e particularly express, that it was about the six● hour of the same day, as our translations, yea & the greek copies themselves, do usually, & for the most part record the wo●ds of the evangel john. But because the Euang: Mark writeth, ch. 15.25. that it was the third hour, when the jews crucified our Saviour: therefore a question may be moved (though not to contrary either of the Evangelists, but for the removing of the scruple of our own minds) how it can be that the condemnation of our Saviour should not be till about the 6. hour, when as the jews had crucified him, that is, had nailed him to the Cross, about the 3. hour: & ye this must needs be after the time of the condemnation? To the answer of which question, & for the removing of every scruple, which might arise from it, it may not seem altogether strange unto us, that the evangelists do mention divers hours in so small a distance: because it may easily be admitted, that there was a divers reckoning of the how s, partly after the jews manner, who reckoned their day from Sun rising, to Sun going down, to contain always, (whether the day were longer or shorter) 12. equal hours, specially at the Aequinoctium, as it was at the Passeover. The which reckoning, the Evangelist Mark followeth here, as the Apost: Peter doth. Act: 2.15. These are not drunken, as ye suppose, since it is but the third hour of the day. But the Romans, as it is testified of some, followed an other order of reckoning: in somuch as they began to reckon their day, for civil use & government, about midnight. Whereupon saith Piscator upon the 33. verse of Mark. Admit that the sun rose then at jerusalem, about the fourth hour after midnight: then this, that is, the 6. hour of john, to wit, after the Roman reckoning, shallbe the second hour of the natural day, or from the rising of the sun. And so there may pass the space of about an hour, between the delivery of Pilate, whereby he delivered jesus to be crucified, and the crucifying itself. And thus the third hour which Mark speaketh of, f●r the time of the crucifying, according to the jews account, might well follow that which john calleth the 6. hour, when our Saviour was condemned, according to the account of the Romans. So both the evangelists may under diverse numbers, aptly point, & direct us to one, & the same hour And the rather may it be probably supposed, that the Evangelist john, writing of the Act of a Roman, did in that respect, follow the Roman accounts & so much the rather also, may it be thought so, for that some then living, looking ●o the Roman account, & not marking the jews course, might peradventure cavil a● the evang Mark, for reckoning the third hour, for the hour of the Crucifying, which was of the Gentiles more usually spoken of as being after the 6. hour: in so much as he was condemned about the 6. But Beza upon Mark 15.25. answereth t●is d●ub● two other wa●e. First, because the jews themselves have double reckoning of the day as we●l as of the night: ●ither by twelve several portions, as it were, 12. inches of the foo●e rule, according to that of our Saviour, joh: 11.19. Are there not twelve hours in the day? or by quadrants, & 4. equal parts, as they divided the night into 4 watch, so th●t the 1. fourth part, was called the 1. hour of the morning: the 2. fourth part, the third hour, the 3. fourth part of the day, the sixth hour: the last fourth part the 9 hour, or the evening, according to that of Matt: ●0. 1. etc. The householder went out to hire labourers into his vineyard, at 4. several times of the day: that is, in the morning, at the 3. hour, at the 6. hour, & at the ninth According to the which account, Marks third hour, being the 2. quadrant, or fourth part of the day, bearing the name of the third hour, containing the fourth, fift, and sixth hour: reacheth to john's sixth hour or noontide, agreeable to the former reckoning of twelve hours to the day: But then we must allow but three hours to the crucifying of our Saviour, which cannot well be thought to suffice, for the leading of him to the place of crucifying, and for all things that fell out, while he continued upon the cross: to wit, the crucifying of the two thieves, whose suspension & nailing must needs spend time: all the secure & often mockings of our Saviour, by all sorts of wicked beholders, & namely of the passengers, beside the rest, &c: before the 3. hours of darkness, which fell upon the earth, & continued near to the time that our Saviour died. And beside, to put us out of doubt, concerning the continuance of the crucifying of our Saviour: the Euang: Mark doth not only mention the third hour, but also the sixth and ninth. ch. 15.33.34. Wherefore, unless we could see sufficient reason, why that should prevail with us, which Piscator observeth: we are to resolve ourselves, to think with Beza, according to some very ancient Greek copies, that the text in john is o be ●edde (about the third hour) in stead of this, about the sixth hour. But yet so to resolve, that with him, for the avoiding of contention, we leave the liberty of resolution, free to every man, upon any more sound reason, which he hath to stay his judgement upon. For the which, read Beza in his 27. Hom: upon the hist: of the Passion, about three leaves from the beginning of the Homily: and in his larger annotations both upon Mark and john. The words of Beza, in his annotations upon Mark: ch. 15.25. are these, touching this point. Si libet existimare de trauatā esse numeri notam: quod ad me quidem attinet, malim existimare apud lohar●ê potius reponendum esse (Hoses ●rite) quà apud Marcum (Hosei hecte.) Praeterquam enim quod Nonnus, evangelii johannis interpres non recens sic legit, & v●tus D. Camerarij codex, & meum vetustissimun exemplar hoc confirmat: ipsa historiae ●erte● hoc postulat Nam si hori erat penè sexta, quum danatus est Christus, qui potuit tam ●reu● spacio abduci, crucifigi cum latroribus, ita otiose derideri a praetercuntibus. Necesse fuerit en●m ut his omnibus vix dimidium horae trihuatur, quum a sexta ad nonan, terebrae terram inuo●uerint. Oportet ergo, cum primo diluculo ad Pilatu● ductus fuerit Christus, tres penè horas fuisse in ipsius causae cognitione consumptas, ut qui hora penè tertia a●natus fuerit: deinde hora tertia crucifixum, ad horam usque sextam fuisse omnium sud●●rij● expositum, sicut copinse explicant ●uangelistae: & hora demum nona post trium horarum tenebras mortuum: quod antem dici superfuit, fuisse sepulturae datum. Sed liberum, hic cuivis judicium esto. If it be to our liking, to think that the note of the number to be misse-copied: I for my part (saith Beza) had rather suppose, that these words (Ho sei trite) about the third hour, should be restored again to his place in john, than these words (Hosei h●cte) about the sixth hour, should be set down in Mark. For beside that etc. And upon john, cha: 19.14. his words are these, In uno codice scriptum invenimus (trite) tertiâ quae vera est iectio, ut ostendimus. Mark. 15.25. In one book we have found it written (trite) the third, which is the true reading. Thus much, concerning the second thing, which we are (as was said) to consider in our present text of S. john: that is, the time of the condemnation of our Saviour.  
Now thirdly, touching the message which pilate's wife sent to her husband, according to the record of S. Matth: when he was set down on the judgement seat: we may justly account, both the occasion of it, (which was her troublesome dream, whereby her thoughts were greatly cumbered and feared) & also the message itself, to be so far forth caused and directed, by the providence of God, that there might as well be an extraordinary testimony, concerning the innocency of our Saviour touching himself, as that Pilate, dallying so notably with his own conscience, and with the seat of justice itself, might be left the more without excuse.  
What we should think furthermore, concerning pilate's wife herself, we have no further ground, then charitably to hope, that this trouble of her mind now, might be a means of bringing her to the true faith of Christ afterwards. The duty, no doubt, which she performed, was in itself commendable, & worthy the imitation of every faithful servant of God: according to that which we read. Prou: 24.11.12. Deliver them that are drawn to death, etc.  
Fourthly, touching pilate's last contention with the jews, even from the judgement seat, that he might set our Saviour at liberty, from the sentence of death, whereunto it is very likely, he was the rather incited, by the former message of his wife: we can judge no otherwise of it, then of the unfaithfulness of Balaam, in another cause, who looked in his deceitful heart, rather to the wages of unrighteousness, then to the holy will and pleasure of God. And so did Pilate: he looked more to keep himself from the displeasure of the Emperor, & to content & satisfy the jews, them to please God by executing true justice and judgement, in this most weighty cause: as the issue will evidently discover & declare.  
fiftly, he confirmed, or rather obfirmed an obstinate malice of the jews, in most savage wise, uttering itself, by howling and yelling out, Crucify, Crucify him. And again, we have no King, but Caesar: and charging Pilate, that he was no friend to Caesar, if he should let Christ lose. And last of all, His blood be upon us, and upon our children. They show themselves herein, to be rather senseless, and wood beasts, then reasonable and meek spirited men: as David prophesied long before of them. Ps. 22.12. Many young bulls have compassed me: mighty bulls of Bashan have compassed me about. They gape upon me with their mouths, as a ramping and roaring Lion: And verse 16. Dogs have compassed me, & the assembly of the wicked have enclosed me, etc. Whereupon also, it is evident, how justly the Lord hath rejected and cast them off, from being a people to him, seeing they rejected him from being their King: and also hath brought all evil upon them, even the revenge of most innocent blood, shed by them, both upon themselves, and their children, according to their own wicked and furious imprecation, as we shall have further occasion to note afterward. Yea and for a worthy punishment of their dissembling, in renouncing any King but Caesar: as though they had been singularly devoted to him, when in truth, they abhorred his government: the Lord hath not only stirred up Caesar, to take severe vengeance, not many years after, but also he hath scattered them from being a Nation, and made them vassals to every King almost in all the world. And thus, according to the holy Prou: cha: 26. He that diggeth a pit, shall fall therein, & he that rouleth a stone, it shall return upon him.  
In the sixth place, the washing of pilate's hands, howsoever it pleased himself, who rather in a profane imitation of the superstitious washings of the jews, or otherwise: it is worthily to be accounted of us, as a vain and absurd practice. For to what purpose is it, that he washeth his hands, for a sign of his innocency, when he mindeth forthwith to pollute and defile the same again, by imbruing them as it were, in the blood of our Saviour? Verily, the washing of the hands is nothing before God, so long as the conscience is defiled in his sight, and the tongue also defiled, by giving forth a most unjust sentence, as Pilate did. For immediately upon the outcry of the jews before mentioned, Pilate notwithstanding all former goodly protestations, wholly condescendeth unto them: as one most basely & seruilelie fainting, yea clean giving over the defence of the most holy and righteous cause, and Person, that ever was called in question, before the judgement seat of any mortal man. But it m y be, some will say, Pilate is to be excused, because he was after a sort enforced, by the importunity of the jews, to do that which otherwise he would n●t have done. We answer no, Pilate is at no hand to be excused. Fo●●e ●n- the coaction were the sin of the jews, yet pilate's yielding 〈◊〉 ●●ttle purpose, justice, was his sin alone, and not theirs. So likewise it 〈…〉 for our s●l●es to say as Adam did, The wom●● 〈…〉, & I did eat. Or as the woman did, The Serpent deceived me. For God doth justly proceed to give sentence for all that they alleged: seeing they consented to sin. Neither enticing, nor terrifying, can excuse: if a man by any means give consent. And therefore it is expressly said, that the fearful and unbelieving shall have their part in the burning lake, if they repent not of their sin, etc. Revel: 21.8. Coaction, or enforcing to an action in itself evil, is only then excusable, when the party compelled, hath no way yielded to it: but clean against his will, hath been constrained to do that which he constantly resisted to the end: as if one stronger than himself should forcible bow his arm, and hand, to wound or stab his dear friend. But as touching Pilate, his arm was strong enough to have resisted all the force of the jews, if he had not bowed it of himself. Or if he had found it to weak to have repressed them, it had been a thousand fold better for him, to have died himself for Christ, then to have been their vassal, to the unjust murdering of him. It is true indeed, that the most strong and righteous arm of the Lord had a most sovereign, and overruling stroke, in all these things: but we speak now, what was the sin, and on the contrary, what the du●ie of man ought to have been. For in all things God is most perfectly holy and righteous, but vain man seeketh to himself many wicked inventions.  
Seventhlie therefore, as touching the sentence of Pilate against our Saviour: it was from his mouth, yea and also from his deceitful, light, and inconstant heart, a most unjust, wicked, and cruel sentence. There is little recorded, by the Evangelists, concerning the manner of the pronouncing of it. Nevertheless we cannot but think, it was done in judicial manner: not only because it was done f am the judgement seat, but also because there was a gaol-delivery, as we may say, at the same time: as it is evident by the condemnation of two thieves or cruel and murdering robbers, besides the acquitting of Barrabas that most wicked and seditious murderer, in this Assizes, as it were. Only this must not be neglected, to the perpetual reproach of Pilate, that in giving sentence, he showeth himself a most servile vassal to the malice of the jews, in that he is content to be prescribed by them, what sentence he shall give. For as S. Luke saith, He gave sentence, that it should be as they required. And so in effect, he made them the judges, who were the malicious, and false accusers. Yea, and S. Mark saith, he was willing to content the people.  
Now in the last place, touching the most vile, & unworthy abuse of the soldiers renewed against our Saviour Christ, after his condemnation, like as they had dealt with him, after his scourging: we may well reckon it, as an appurtenance to the condemning of himself. For albeit (as was observed before) the Evangelists Matthew and Mark, do now first mention the putting on of the Crown of thorns, and the Purple: Yet john maketh it plain, that this was done before: to wit, immediately after he was scourged. Neither was the purple garment taken off, till now that he was condemned.  
And as touching the crown of thorns, there is no mention of the taking away of that at all. So that like enough, they led him forth to be crucified, wearing that ensign of their reproach, even to the cross, & on the cross also, as it may seem. So then, besides the former derisory putting on of the Crown, & the purple garment, here are now the second time, five most vile and reproachful indignities offered to our most blessed Saviour, from these base, lewd & licentious soldiers.  
The 1. was this, that they put a reed into his right hand, in a scorn against the sceptre of his Kingdom, even as by their crown of thorns, they reproached his Kingdom or Royalty itself: notwithstanding in truth, no gold most pure, nor bar of the strongest iron, could have sufficiently shadowed forth the glory & power of the everlasting & most victorious Kingdom & Sceptre of our Lord jesus Christ.  
The 2. indignity of those lewd soldiers, was, that they mock him with their 〈…〉 by bowing of their knees, and making of a scornful obeisance unto him: w●●●●●eed it had been happy for them, (if they had had grace) most humbly indeed, 〈◊〉 fall●n down before him, to have craved mercy and forgiveness at his hands.  
The third indignity was, that they mock him with their tongues, 
The ground and history of his leading to execution.  saying in derision, Hail King of the jews.  
The fourth most vile indignity was, that they did spit in his most holy and reverend face. A most strange and horrible thing, once to think, that any one should be found so divelishly minded: save that we may see in these, whereunto partly ignorance, and partly malice, would drive any of us, without the grace of God. Nothing is more vile than we are prone unto of ourselves, not only against men, but even against God himself.  
Last of all, they take a reed, or rather the reed; to wit, that which before they had put into his hand: (like enough it was some Cane reed) wherewith they smote him on the head, thereby showing their contempt against both Sceptre and Crown: and also (as we may well conceive) to the molesting of the holy flesh of our Saviour, by setteling the thorns, or pricks of the bushes thereon, to the causing of blood to run down his cheeks. What christian soul, duly considering these things, must not needs be astonished with them, and enforced to acknowledge these wicked wretches, to be most worthy to be cried out upon, and to be condemned for ever. And so no doubt they are, unless God vouchsafed to give them repentance, and a heart most dutifully affected toward him, whom before they had most grossly abused. But leaving them, let us turn to ourselves: and in regard of ourselves, let us learn from hence, that notwithstanding we have not done these things actually against the person of our Saviour: yet besides that, our pride and contempt hath been great against him, in the contempt of his word and Sacraments, and of the persons of our brethren, (the which he taketh to be done against himself) all that fell upon him, was for our sins. And therefore, that we ought to be now most dutifully affected toward our Saviour, and to yield him all the honour we may possibly perform and procure unto him, as we shall have further occasion to consider, when we come to the duties belonging to the comfort of faith, concerning these and all other the sufferings of our Saviour.  
THus then, from the condemnation of our Saviour, and the sufferings pertaining to the same: we are now come to the execution of the sentence which Pilate gave against him: and therein, to the last part of his sufferings, I mean, of his sufferings with the sense of dolour: though the humiliation of his sufferings, continued to the third day after his death, as we shall see when we come unto them.  
In the mean while, as touching this last part of the sufferings, which are as the sealing up, and ratifying of themselves and all the former, to our everlasting benefit, and endless comfort: yea so as without these, all the former could not have profited us: (for our sin being capital and deadly, it could not be fully satisfied for, but by the death of our Saviour) let us therefore use as great diligence as possibly we may attain unto, in the reverend consideration of them.  
The whole history of this last part of the Passion of our blessed Saviour, may be, for order's sake, distinguished into these several branches, as it were.  
First, the leading or carrying of him away from the place of condemnation, to the place of execution: with the things done there, before he was crucified.  
Secondly, the fastening of him to the Cross.  
Thirdly, his continuance in hanging upon the same.  
Now unto every one of these, divers worthy things do belong. Of the which, let us henceforth inform ourselves, from the text of the holy history itself. And first, concerning the leading away of our Saviour, to the place of execution.  
Quest. What do the Evangelists writ of this point? 
The ground and history of his leading to be crucified.   
Ans. The Evangelist Matthew, continueth the holy history in these words, chap. 27.31.  
31 Thus when they had mocked him, they took the rob from him, and put his own raiment on him, and led him away to crucify him.  
Like to these are the words of Saint Mark.  
It is very true, even such as are all one in sense, as we may read chap. 15.20. Next unto these, we may see the process of the history, from the Evangelist john.  
Question. How doth he carry it forward?  
In the latter part of the 16. verse, and in the whole 17. of his 19 chapter, thus we read. Answer.  
16 And they took jesus and led him away.  
17 And he bore his cross, and he came to the place of the skull, so called, the which is called in Hebrew Go●gotha.  
32 Moreover, Luke 23.32. There were two others (saith the Evangelist) which were evil doers, led with him to be slain.  

Explication.  Thus then, we see in what manner they led our Saviour to the place of his execution, described by that name, whereby it was familiarly and vulgarly known, as differing from other places: the which also, the Evangelist john, verse 20. giveth to understand, that it was without the walls of the City: in that he saith, it was near the City. But before our Saviour came to this place, divers memorable things fell out in the way as they led him: the which the Evangelist Luke doth most fully record. Let us therefore hear them f●om him.  
Question. What are the words of the Evangelist?  
Answer. They are these, chap. 23. from the 2.6. verse, to the 32.  
26 And as they led him away, (saith the Evangelist Luke) they caught one Simon of Cyrene, coming out of the field, and on him they laid the cross to bear it after jesus.  
27 And there followed him a great multitude of people, and women, the which bewailed and lamented him.  
28 But jesus turned back unto them, and said, Daughters of jerusalem, weep not for me, but weep for yourselves, and for your children.  
29 For behold the days will come, when men shall say, Blessed are the barren, and the wombs that never bore, and the ●appes which never ga●e suck.  
3● Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us.  
30 For if they do these things to a green tree, what shall they do to the dry?  

Explication  These indeed are the memorable things, which fell out in the way, as they led our Saviour to the place of execution. Those things only remain, (concerning this first branch of the history of his execution) the which were done at his coming to the place. The first whereof, seemeth to be that which is mentioned by the Evangelists Matthew and Mark: to wit, the offer that was made of drink to our Saviour: and his refusal to drink, after that he had tasted what it was.  
Question. What writeth the Evangelist Matthew concerning this point?  
Answer. Mat. 17. verse 33. And when (saith he) they came unto the place called Golgotha, (that is to say, a place of the skull so called)  
34 They gave him vinegar to drink, mingled with gall, and when he had tasted thereof, he would not drink.  

Explication.  So indeed we read, Matthew, chap. 27.33.34. The same thing is testified by the Evangelist Mark, though in some little difference of words, chap. 15. verse 23. And they gave him to drink wine mingled with myrrh, but he received it not. This, as it seemeth, was the first thing that was done after that our Saviour was come to the place of execution: even while they fastened his cross into the ground.  
A second thing was, that together with the setting up of the Cross: there was an inscription, and title, lifted up upon it, to the view of the people, according to the appointment of Pilate: which contained the cause why he was crucified, or rather in truth, a most deep conviction of the extreme wickedness of those, that did crucify him: insomuch as, most rebellious subiect●, do crucify their most lawful and rightful King. To the which end, read the parable of the Lord of the Vineyard, Matth. 21.33, 34.35, 36, etc. 44. The which title, because the Evangelist; Saint john doth more fully record, than any other of the Evangelists; let us therefore borrow it from him. Question.  
Answer. What are the words of the story?  
It followeth thus, chap 19 verses 19, 20, 21, 22.  
john 19 verse 19 And Pilate wrote also a title, and put it on the cross, and it was written, JESUS OF NAZARETH KING OF THE JEWS.  
20 This title then read many of the jews: for the place (saith the Evangelist) where jesus was crucified, was near to the City: and it was written in Hebrew, Greek, and Latin.  
21 Then said the high Priests of the jews to Pilate, writ not the King of the jews, but that he said, I am the King of the jews.  
22 Pilate answered, what I have written, I have written.  
Thus then, we have the first part of the history, of the execution of the sentence of condemnation, given against our Saviour Christ laid before us. Wherein, the things to be observed are these.  
First, the manner of the jews and Soldiers, their leading of him to the place of execution.  
Secondly, the description, or notation of the place.  
Thirdly, the great lamentation and weeping of the women, that were among that great multitude of people, which followed our Saviour.  
Fourthly, the excellent speech of our Saviour unto them, while he was in the way.  
Fiftly, his refusing of the Mirrhie-wine which was offered unto him at the place.  
Finally, the inscription, or title, which was set up upon the Cross.  
These things therefore, are in the same order, not unfitly to be considered of us, before we proceed any further.  
First therefore, as touching the manner of the leading of our Saviour, it standeth in three things.  
First, it is said, that the soldiers took off the purple garment, and led him forth in his own clothes: but we do not read that they took off the crown of thorns from his head.  
Secondly, they caused him to carry the tree, or timber of his own Cross: first all alone, until, as it seemeth, he fainted under it, as one through human infirmity, not able to bear it any longer. For so it pleased our Saviour, to make himself every way known, to be very true man, in bearing every weakness and infirmity, of man's weak and frail nature, which is come upon him by reason of his sin: though he himself was free from all sin. By reason of which fainting of our Saviour, the jews also & soldiers, hastening forward the execution: they allow him a help. Hereupon therefore, it followeth in the holy history, as it is written by the Evangelist Luke: that as they led our Saviour away, they caught one Simon a Cyrenian a poor stranger, coming out of the field, and compelled him to carry the Cross of our Saviour after him: at the least, the hinder part of it, though as some interpret these words (and so it is very likely) they made our Saviour carry the fore part still. For out of all question, they would permit him as little case as they could. 
Beza. Hom. 27. in Hi●t. Pass. pa. 671. & 672.  And why do they thus roughly deal with the poor Cyrenian, coming peaceably out of the field: when they had store about them nearer hand? It is the property of the wicked, when they are about their wicked practices, to desire that all should like of them, and to hate those that shall not be of like mind with them. Now therefore, insomuch as this stranger came, as one not liking, nor having any fellowship with them in this business: therefore they do the rather of purpose fetch him in, to have a hand in it, with them: or else to take the occasion, further to abuse him, according to that petulancy, which rude and unruly soldiers are very apt unto.  
But God, as we may well perceive, in his divine providence, aimed at an other thing: even hereby to show, that it was his good pleasure, that the Gentiles should be taken into the fellowship of the Cross, and sufferings of our Saviour: not to be any partners in the merit of the Cross, but in the fruit of that redemption, which our Saviour alone, hath most fully and perfectly made for us. And touching this Cyrenian himself, we may easily conceive, that this impulsive bearing of the material Cross of our Saviour, was an inducement unto him, willingly to bea●e his own Cross afterward, as a faithful Disciple of jesus Christ. And therefore is not only he himself mentioned, as being of good note in the Church: but also two sons of his likewise, according to the testimony of the Evangelist Mark, cha. 15. verse 21. Where he describeth this Simon of Cyrene, to be he that was father of Alexander and Rufus: to wit, both father and sons, being afterward (as was said) of good note in the Church of God.  
Now thirdly, in that they lead other two malefactors with him: this they did, the rather to prejudice the innocency of our Saviour, as if his cause had been like to theirs, because they had obtained of Pilate, the like judgement against him.  
Secondly, the place of execution is noted unto us: and that also is described two ways.  
First, by the common and usual name.  
Secondly, by the situation of it.  
The name of it (as the Evangelist john telleth us) was in the Hebrew language: that is to say, in that dialect which was now in common use among the jews (though not the pure and natural Hebrew) called 
* The natural Hebrew word is Gulgoleth, noting the head or skull of a man, from the roundness of it: as judg. 9.53. 2. King 9.35. & 1. Chr. 10.10. But it is oftentimes used for the whole person of a man, reckoning men by the pauls as we use to say Read Ex. 1●. ver. 16. an● chap. 28 ve. 26. Numb. 1. ver. 18.20.22. and chap. 3.47. and 1. Ch●o. 2●. 3●. and ver. 24.  Golgotha, which signifieth the skull of a man's head: like as in the same signification, we may call it, as the Evangelist further addeth Kranion topon, a place bearing the name of a skull. And as Luke saith, that answerable to the Hebrew, it may be called in greek Kranion, without any further addition. And so may we call it in Latin, from the Greek word Cranium, or otherwise Caluaria: and in English, the Skull. But why do the Evangelists, with a full consent, thus mention the name of the place? Not that we should seek out any blind and curious speculation about the name, as some have done: as though Adam's skull had been buried there, and had thereupon borne that name, etc. but to note the place by that name, whereby it was familiarly known: most likely so called, because it was a piece of ground fit for execution, in that it contained a little round hillock, from whence the concourse of people, might more evidently behold those that were executed. For they which have been there report, that it is such a piece of ground, called to this day, Caluarie. So then, the mention of the place by the Evangelists, is to very good purpose, to argue the certainty of the story, from this circumstance.  
But there are beside this, two worthy reasons of worthy observation, 
The groun and history of his leading to be crucified.  in this respect: both of them set down by the holy Apostle, in the Epistle to the Hebrews, chap: 13. from the 10. verse to the 15. The one is, that the place where our Saviour was crucified (being known to be without the city) doth notably declare the accomplishment of that by our Saviour in truth, which was prefigured by those sacrifices for sin, which were by the commandment of God, burnt without the Camp: as we read, Leuit: chap: 4.11 12. and chap: 6.30. and chap: 16.27.28. In which respect, saith the Apostle in the place before alleged: We have an altar, whereof (that is, of the sacrifice whereof) they have no authority to eat, which serve in the Tabernacle: For the bodies of those beasts, whose blood is brought into the holy place by the high Priests for sin, are burnt without the Campe. Therefore even jesus that he might sanctify the people with his own blood, suffered without the gate, Yea and he did so, enduring there the fire of God's wrath, burning hotly upon him, till by his water and blood, issuing out of his most holy body, he had for ever quenched the same, for the benefit of all, that are allowed to eat of him: that is, truly to believe in his name. This therefore is the first reason, why the place where our Saviour Christ was crucified, is so diligently recorded by the holy Evangelists: and it is singularly to our comfort. The second reason noted by the same Apostle, both confirmeth the same comfort, and also from the comfort thereof, teacheth us, what our duty is, in this respect: namely, even willingly, & courageously, to bear our reproach for Christ's sake: though we should be cast out from men, as judged unworthy to enjoy the common privilege of other men, but to be as the offscouring of the earth, etc.  
For so it followeth in the words of the Apostle, Let us go forth therefore, out of the Camp, bearing his reproach.  
For here we have no continuing city, but we seek one to come.  
The third thing to be observed in this part of the story, is the weeping and lamentation of the women which followed our Saviour Christ, in beholding how unmercifully he was dealt withal. Among the which women, there were some, no doubt, of his most loving and dutiful disciples, even such as are mentioned by the Evangelists afterward. But as touching the rest, they could not but be moved greatly, to see him of a sudden, thus strangely and furiously carried away to be crucified; whom they had seen and heard, to work most gracious works, and to preach most holy doctrine, as a singular Prophet of God, by the space of more than three years past, even to the day immediately going before. Nevertheless, neither the one, nor the other, could direct and order their affections, to weep as they ought: either in respect of the special cause, or end whereunto they should have employed their tears. Only they were moved with a certain natural pity and compassion, to the outward calamity of our Saviour, as of a most forlorn man. Yet many degrees are they to be preferred, before all the multitude of men, who followed our Saviour Christ all of them well near, rejoicing at the external misery of our Saviour. Wherein, their sin must needs be most grievous, in the sight of God. For when as this evil rejoicing, is deeply condemned in any toward his enemy, according to that, Prou: 24.17.18. Be not thou glad when thine enemy falleth, and let not thy heart rejoice when he stumbleth. Lest the Lord see it, and it displease him, and he turn wrath from him, to wit, upon thee. Then surely, infinitely much more damnable, was the sin of this people, in their rejoicing, not only at the forlorn estate of our Saviour; but also in being themselves the instruments of the devil, for the procuring and furthering thereof.  
But let us come to the fourth thing: that is, to the excellent speech, which our Saviour useth to the pitiful women: he having greater and more excellent compassion over them, than they, either had, or could possibly have, over him. To the which end, as the Evangelist Luke telleth us: our SAVIOUR hearing their weeping, and lamenting, he turneth back, and partly to prevent the breaking of his own tender heart, according to that saying of the Apostle Paul, Act: 21.13. What do ye weeping and breaking mine heart? for I am ready not only to be bound, but also to die at jerusalem, for the name of the Lord jesus. But chief for the instruction of these women, and therewithal, to the just rebuke of the wicked multitude: he showeth them that they had a more necessary cause of weeping, than they were aware of: & that they ought to employ their tears, to an other end, than they propounded to themselves. And in this sense, he saith, Daughters of jerusalem weep not for me, but weep for yourselves, and for your children. Not that he doth simply reprove their present weeping, as if they had done ill in their so doing: but he speaketh in way of comparison, as though he should say, there is greater cause why ye should weep for yourselves, and your children and posterity, then for me. Like to that comparative speech of the Prophet joel: Rend your hearts, and not your garments. And as the Lord saith, I will have mercy and not sacrifice. But why doth our Saviour Christ utter this, in way of an unequal comparison? No doubt both because his present condition was not so uncomfortable, as they in their natural affection conceived: and also, because their own estate was much more fearful (yea even by reason of this extreme malice pursued against him) than they could think of: as he doth forthwith express unto them, in the words following. For behold (saith our Saviour) the days will come, when men shall say, blessed are the barren, and the wombs that never bore, and the paps that never gave suck, etc. In the which words our Saviour describeth unto them, the days of the most heavy and woeful judgement of God, hasting to come upon them. And he doth it most significantly. For where as naturally men and women, in times of peace and prosperity, do desire nothing more, then to marry and have children. (For they cannot, but delight in the increase of their own kind, more than in the increase of any other thing, unless they would put off the affection of nature) and likewise whereas it is the singular delight of men, to solace themselves, not only in the sweet valleys of the earth, but also to behold the pleasant prospects, which are to be seen from the height of the mountains: it must needs be that those times must be most uncomfortable times, wherein men and women shall count the barren blessed, when they shall see their children destroyed before their faces: wherein also, they shall wish that the mountains would overwhelm them, and cover them as deep as they are high too. And so it came to pass, within less than forty years after that jerusalem, and the people thereof, were most miserably besieged, and in the siege most miserably destroyed, to the number of eleven hundredth thousand, as josephus himself being a jew, writeth. And the ending of the which siege also, ninety thousand were taken prisoners, and the whole nation of the jews dispeopled, and scattered abroad, from being a people to this day. To this purpose, like as the wicked multitude, which pursued our Saviour, wished the curse of his blood both upon themselves, and their children: so our Saviour telleth them, that they had special cause to weep, because of the fearful judgements, which they had provoked against themselves, and their posterity. So that happy should they be, whosoever should by earnest repentance and supplication, prevent that fierceness of God's divine wrath. Whence also let us learn to take heed, against all such wicked and desperate courses, either in presumptuous cursing of ourselves, or any other. Thus then, our Saviour Christ by this reason, taken from an unequal comparison, doth teach these pitiful women, in what respect especially, they were to weep, to the end they might, by the mercies of God, be preserved from that most woeful calamity: and therewithal admonisheth the cruel multitude, of that merciless judgement, the which should certainly fall upon many of them.  
The same reason, doth our Saviour make plain, by a familiar similitude: in that he saith. If they do these things to a green tree, what shall be done to the dry? As though he should say, if the fire of God's wrath, be so hot, that it kindleth the green wood which yet is more unapt to burn, then that which is s●●e: how much more shall it utterly consume the dry wood to ashes, and that very speedily? Our Saviour Christ indeed was as wood, a fit matter in itself for the Lord's anger to burn upon (insomuch as he took upon him the guiltiness of our sins) but yet, because he was righteous in himself, and the very true Son of the Father, that fresh & moist greennes, would not suffer him to consume, though he were laid to the stock as it were. And Go● himself, as it were the master of the family, seeing green wood lying to the fire, commands it to be taken away, and calleth for dry wood: that is, for the wicked, which take fire by and by. But in this, they are in worse case then dry wood: because that burneth without all sense of smart, and when it is turned to ashes, it burneth no more: but the wicked they are tormented in burning, and they are burning evermore. The fire of God's wrath is to them unquenchable, and they are as an everlasting matter to cherish, and as it were to feed the same fire.  
Wherefore, let us beloved in the Lord, take our warning from this gracious admonition of our Saviour, to weep for our sins, and to seek for mercy with God our heavenly Father, through our Lord I●sus Christ: before the fearful day of the Lord, come upon ourselves. Insomuch, as it is certain, that the like days are coming, and the last day especially, wherein all the wicked, whosoever have spoken or done any thing against the Lord jesus, shall be judged with fearful judgement: yea with so terrible a judgement, that they s●●l with the same thing, that our Saviour hath spoken, concerning the jews: to wit, that the mountains and rocks would fall on them, to hide them from the presence of him that sitteth upon the throne, and from the wrath of the Lamb, as we read. Jude 14.15. and Revel: 6.16.17.  
Now the fift thing, to be considered in this part of the story, is our Saviour Christ his refusal of the potion which was offered unto him, at the place of execution, before he was fastened to the cross. The Evangelist Matthew speaketh of it, under the name of vinegar, mingled with gall, to signify that it was a potion mixed with some sharp and bitter ingredience; but t●e Evangelist Mark speaketh more properly, calleth it wine mingled with myrrh. It was a drink, most likely offered by some that bare good will to our Saviour, or at least according to a common commiseration of such as used to prepare a potion for the condemned persons, fit to shorten the pains of their death, by causing the blood, to pass more speedily out of the veins, and so to accelerate and hasten death itself. But whatsoever the potion was, wine, or vinegar, bittered with gall, or sweetened with myrrh, our Saviour perceiving it to be a medicine, he would not drink of it: to declare his willingness, yea and to perform indeed, the enduring of that whole passion and pain, which God the Father, had in his judgement, appointed unto him for us. So perfectly loving and pitiful towards us, in thirsting after our salvation. O therefore, may it please thee O Lord our God and heavenly Father, even for thy holy Son our saviours sake, to give us grace accordingly, in some measure to love thee and our Saviour, to be truly thankful, and dutifully obedient unto thee, through faith in his name: that is, in such a measure, as we may never securely satisfy our s●lues, in any measure which in this life, we shall at any time attain unto. Amen.  
The last thing to be considered, in this first part of the story, concerning the execution of the sentence of Pilate against our Saviour: is the inscription, or title, the which was set over his head, upon the cross. The which, it is very likely, was done, together with the setting up of the cross itself, before our Saviour was fastened unto it. Wherein, we are to observe these three things.  
First, the matter of the inscription, or title, as Pilate himself gave direction that it should be; and that, in the three principal languages of all the world, Hebrew, Greek, and Latin.  
Secondly, the suit of the high priests, to have the title altered.  
Thirdly, the constancy of Pilate in this point. The which constancy of his, is the rather to be noted, because in all that went before, he showed himself but a light and inconstant man; even contrary to his own conscience, seeking by sundry devices, so long to satisfy the jews, that at the last, he doth wholly yield unto them. What moved Pilate, in his own intent, to use so constant a resolution in this matter: whether because he thought indeed, that according to the answer of our Saviour unto him, concerning his kingdom, it might be, that he was appointed of God, to be king over them, in another manner then the kings of the earth are: or for that he would therein do the jews that reproach, which he had pointed unto before, in that he asketh them, shall I crucify your king? As though he should have said. This must needs be to the reproach of your whole nation, that your king should be put to so vile and base a death, etc. Thus what the mind of Pilate was in the inscription or title, we cannot precisely say.  
Neither may we stand much in the commendation of this his constancy, as any great virtue in him: unless we had seen better fruits of the uprightness of his heart. For Mark: chap: 15. verse 12. he himself speaketh of this title of our Saviour with like acception as the jews would have him write here. The most that we can say of him, in this action, is this; that he for his part, honoured our Saviour, no more by this title, than Caiphas did by his prophesy. john 11.49 50.51.52. But the most wise, and gracious counsel, and provident hand of God, is most evidently to be seen, and acknowledged: not only in the action itself, but also in all the circumstances thereof. First, in that Pilate setteth down the title so, that it did not directly sound to any reproach against our Saviour, but rather, as was said before: so as it might be a just conviction of the extreme wickedness of the jews, as the jews themselves saw, even according to that which our Saviour himself had set forth unto them but a little before, by that parable of the householder, who let out his vineyard to unfaithful, and rebellious husbandmen. Mat: 21.33. etc.  
Secondly, in that he commandeth that the title should be written, and set up in text letters, in the three principal languages of the whole world. Hebrew, Greek, and Latin: (the which was moreover and beside any ordinary inscription of the crime of the condemned) as appeareth in that, as the Evangelist testifieth, many came even for this cause the rather, out of the city, to see and to read it.  
Now therefore, insomuch as this action of Pilate, was so evidently ordered, as it were by the hand of God, and that he guided his pen, or the pen of the Scriveners, or Painters, from his mouth: so as the jews could not in any the least jot, cause him to alter it: let us the more reverendly consider of it, and of the excellent purpose of God, manifested therein, for our singular instruction and comfort.  
The words of the title, are in themselves very honourable to those that understand them aright, as all of us ought to do. For first, they are all of them, of excellent signification: and they are also categorical and affirmative, in such form, as they are recorded by all the Evangelists, though some set them down more briefly than other: as Mark. THE KING OF THE JEWS: as Luke. THIS IS THE KING OF THE JEWS: as Matthew. THIS IS JESUS THE KING OF THE JEWS: and as john most fully. JESUS OF NAZARETH KING OF THE JEWS. Now the word jesus, as we know, signifieth a Saviour: yea and the same concerning the most excellent salvation both of bodies and souls for ever. Likewise the word King, noteth such a regency, as is above all human power and authority: as it is further expressed, in that else where, our Saviour is entitled, The King of Kings: for he is such a King, as giveth peace and protection, against those most troublsome and terrible adversaries, which no wisdom or power of man, is able to restrain. Moreover, seeing the promise of such a King was made to the jews, who were by the election of God his grace, adopted to be an only peculiar people unto him, until the time of the calling home and engrafting of the Gentiles, into the prerogatives of the same kingdom: therefore he is called the King of the jews, howsoever they show themselves, at the time of his coming to them, most rank traitors and rebels against him. And though the word of Nazareth, soundeth somewhat base in comparison of the rest, if we look to the place itself, which was accounted an obscure place, where our Saviour was meanly brought up: yet, if we consider the counsel of God, which was, that even from the name of the place of his education, he might be known to be his Nazarite, set a part in special manner to a most excellent service, as some understand the reason of that denomination: or rather that he might be understood to be that branch, which is so honourably prophesied of, under the name of Netsar, which the name of the city Nazareth most naturally importeth as hath been declared before. Thus then, we see, that insomuch as all the words agree, to make up a most honourable title, or inscription: and all of them, are affirmatively ascribed to our Saviour, without any indirect insinuation of reproach, as the jews in their malice would gladly have had it: that therefore it was carried and disposed by the gracious hand, and government of God, above that which P●late intended or understood.  
What therefore was the holy counsel of God herein?  
Verily, to declare, that howsoever the wicked jews, yea and the wicked Gentiles also, Herod and Pontius Pilate himself with their soldiers, made but a mock of the kingdom of our Saviour: Yet, he, in good earnest, hath appointed and ordained him to be a king, yea and also an high Priest for ever, to rule not only in Zion, that is in the Church here below: but also in the kingdom of heaven, and from heaven, world without end. Yea so, as they only, who acknowledge him their King, and Prince, and Saviour: and accordingly do believe in him, love, reverence, honour and serve him: shall find true peace, and salvation, to their souls. But the rest shall be confounded for ever, yea both Kings and Kingdoms of people, whosoever will not submit themselves unto him. For as it is in the 2. Psal: he shall break them in pieces, not with a reed as they mocked him, but with an iron bar or sceptre, which God himself hath put into his hand: even in that he is the son of man, though most vilely esteemed and abused of men.  
This, doth the Lord give plainly to understand, by a solemn proclamation, as it were to the whole world, jews, Grecians, and Romans: by this title lifted up over the head of our Saviour, in these most catholic and universal languages. Accordingly also, as the world hath had further experience of this purpose of God's counsel, even by the execution of it, in causing his Gospel to be every where published, both by preaching, and writing, not only in these principal languages, but also in many others.  
pilate's inscription or title, is therefore to be understood of us, as a glorious ensign from the Lord, of that imperial triumph, whereof the Apostle Paul writeth. 2.14 15. And putting out the hand writing of ordinances that was against us, which was contrary to us, he even took it out of the way, and fastened it upon the cross. He hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them in the same cross.  
Of the which triumph, there are divers other declarations and effects, both in the hearts of men, & also in many other insensible creatures: such as are the conversion of the thief, the darkening of the Sun, the renting of the vail, the quaking of the earth, the opening of the graves, and the astonishment of the people: of the which we shall have occasion to consider more fully hereafter.  
To this king therefore, let us run; even to the name of our Saviour, thus published as it were from heaven: that we may find it, as a strong tower, whereby we may be exalted, according to that we read, Prou: 18.10. when the wicked shall fall in their resistance and rebellion against him, according to that which our Saviour himself hath threatened, Mat: 21.44. And thus it is to our singular instruction and comfort, as was touched before, that God hath armed us by this excellent title set up over our Saviour, against all that followeth, concerning that stumbling, and offence, or imputation of folly to the Gospel which otherwise would arise from the blind pride, and waywardness of man's nature: as we have both the stubborn jews, and also the high conceited Gentiles, for notable and fearful examples. Yea on the contrary, it is a most effectual inducement unto us, to conceive reverendly and honourably of that, which seemeth most base, in any part of the sufferings of our Saviour: while we carry this always in our minds, that he which suffereth, is our glorious king and Saviour, and that even by the means of his most base sufferings, he doth deliver and save us, most graciously for ever: and therefore also, to love and reverence him the more dearly and dutifully.  
Hitherto, of the first part of the holy story, concerning the execution of that sentence of condemnation, which Pilate gave against our Saviour: so far as appertaineth to his leading away, from the place of judgement, to the place of crucifying: together with the things, which most likely, were done before he was fastened to the cross.  
NOw let us come to the second part of the execution of the same sentence of judgement: that is, to the fastening of him to the cross, and to those things which do, as most immediate & near circumstances, both former and latter, appertain unto the same. But first, let us hear the words of the holy story itself, & namely from the Evangelist Luke, ch. 23. verse 33, and the former part of the 34.  
Question. What are the words of the Evangelist?  
Answer. 33. And when they were come to the place, which is called Caluarie, than (saith the holy Evangelist) they crucified him, and the evil doers: on at the right hand, and the other at the left.  

Explication  34. Then said jesus, Father, forgive them: for they know not what they do.  
In these words (as was said) we have both the matter itself propounded, and also the circumstances: which also are no light ones, but (as we may say) very material, according to the matter itself, to be considered upon.  
Of these circumstances (as was further touched) some went immediately before the crucifying of our Saviour, and some followed immediately. Let us weigh all things in their natural course and order.  
One circumstance, going immediately before the crucifying of our Saviour, was this: that the executioners stripped him out of his clothes, and made him so naked and bare, as common honesty, and shamefastness, would permit them. This circumstance going before, is manifest by that which followed after: concerning the parting of the garments, among the soldiers, and their casting of lots upon his inmost garment: even that knit waistcoat of his, which was entire in itself, without any sown seam. For if they had not taken his clothes off before, they could not have taken them off at all: until they should have taken him from the cross again, unless they should have cut them off.  
another circumstance, more immediately going before the crucifying, was that the executioners lifted him up, or caused him to go up by some ladder or tressel, as high as the tree, or stud of the cross was: to the end they might at their best advantage, and ease, fasten him to the same.  
The fastening, or crucifying itself, was the cruel nailing: first, of the blessed hands of our Saviour, by driving great nails through them, they being drawn, no doubt, as wide upon the overthwart beam of the cross, as they could well strain them.  
And after this, they letting his body settle and sagge down: we may with good reason conceive that beside the poise of the body, the executioners pulled and stretched down his feet to the neither most stay made for the nailing of either of them. The which they nailed also, not on upon another, according to the blind popish picture crucifixes: but each by itself apart, the nails droven through the flat and thick part of each foot, holding them down so strained, that doubtless no part, either of a●mes, legs, or body, had any liberty to stir themselves. To which end no doubt, there was some basis or footstool, as we may call it, tenanted into the stud or tree of the cross. All which both cruel and painful nailing of the hands and feet, and racking or taintering of the blessed body of our Saviour, is plainly testified by the prophetical witness of the prophet David, in the 22. Psalm: though we had no historical testimony, concerning the manner of the performance thereof. For so we read in that Psalm: verses 14.15.16.17.18. that David speaketh in the person of our Saviour: I am like water powered out, and all my bones are out of joint: my heart is like wax: it is molten in the midst of my bowels. My strength is dried up like a potsherd and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death. For dogs have compassed me, and the assembly of the wicked have enclosed me: they have pierced my hands and my feet. I may tell my bones, yet they behold and look upon me. And then it followeth, They part my garments among them, and cast lots upon my vesture. But this casting of lots, followed after they had fastened our Saviour to the cross: and so did also, the dolorous moulting, drought, & fainting of our Saviour, hanging thus, many hours upon the cross: as we are to observe in the places and seasons thereof. Thus then, the prophetical testimony of David, might suffice for the manner of the crucifying of our Saviour: seeing we may be sure, that all which he foretold by the spirit of God, took certain effect. But we have, besides this prophetical testimony, 
Irenaeus lib: 2. cap. 42. Ipse habitus cru●is, fines & summitates habet quinque, duos in longitudine, & duos in latitudine, & unum in mecio, ubi requ●escit, qui clavis asfigitur.  and the history of the Gospel speaking briefly of a matter vulgarly known, we have other ancient historical testimonies, to the same end. Reason also speaketh for the distinct and separate nailing of either foot of our Saviour, as well as of either hand, though not with like expansion, or spreading abroad, which could not be with so perpendicular and down right stretching of the body. For if this had not been the manner of crucifying, but that one leg had been lapped over another, and so nailed together: how could they as the manner was, have commodiously broken the bones of either leg, as well as of either arm? We know well indeed, that no bone of our Saviour was broken, as it followeth to be considered: but this was, by special dispensation of the divine providence of God afterward: it was not by any breach of the ordinary course of the fastening to the cross before.  
Now, the circumstances more immediately following the crucifying: were first, that the executioners crucified the thieves, one on the right hand, and the other on the left: and so placed our Saviour in the midst, as a chief and principal malefactor: according as they had before refused him, as one in their malicious estimate more worthy the cross, than Barrabas, that most wicked and seditious murderer.  
The second circumstance, following the crucifying: was that our Saviour Christ prayed for his persecutors, both those that were the executioners, and such as were his accusers, and liked of their wicked dealings against him.  
Next unto this, followed the soldiers parting and casting of lots upon the garments of our Saviour: so soon as they had their part, in their cruel crucifying of him.  
But of this, and other things succeeding, we will inquire of them in the next part of the history, concerning the time of our saviours continuance in his most grievous suffering upon the cross. In the mean while, for our further instruction touching the crucifying itself, and the most near circumstances pertaining unto it.  
First, in that our Saviour Christ yielded himself to be stripped & left naked for us: we are very sensible, and feelingly as it were, to consider. First, what our sins have deserved; to wit, that God should bereave us of all his blessings, both clothing, and whatsoever besides: and that the ignominy, and shame of the sins, that is, of the nakedness of our souls, should be manifested in the nakedness and shame of our bodies.  
Secondly, we have to consider the wonderful love of our Saviour, in that he vouchsafeth to be outwardly stripped, and left naked for us; that we might be spiritually clothed, and adorned by the fullness of that grace, and righteousness, which is to be found in him: while we by faith, put him upon us, as the Apostle teacheth Christians to do. Gal: 3.26.27. for in him are hid all the treasures of wisdom and knowledge. And in him dwelleth all the fullness of the Godhead bodily. And in him are all the faithful complete, Colos: 2. v. 3.9.10. etc. yea even in him, that was naked for us. For he being rich, willingly became poor: Yea most poor, and altogether rifled for our sakes, that he might make us rich, 2. Cor: 8.9. And that of his fullness, we being of ourselves and in ourselves, as empty vessels, yea more than empty, even very fusty casks, might receive grace for grace: & thereby, be both seasoned, & replenished, according to that measure of grace, which God of his infinite mercy vouchsafeth every one. Ioh: 1.16. Thus then, sin maketh us naked, & ignominious in the sight of God: as we read of the Church of Laodicia. Revel: 3.17.18. And of the Church of Israel, Exod: 32.25. And of Adam, from the beginning of his defection and falling from God, Gen: 3.7.8.9.10.11. Our Saviour Christ becoming naked for us, hath clothed us again: in that through his grace, and by faith in him, we put on the new man here in this life. Ephes. 4.24, and shall be clothed with immortality, in the life to come, 2. Cor: 5.2.3.4.  
Secondly, the lifting up of our Saviour on high, upon the cross, was a fulfilling of that which was typically given forth & pointed unto (as some good interpreters do not unprobably conjecture) by the elevation (not of the popish host, which is a most idolatrous devise of their own) but of the right shoulder of the peace offering, for an heave offering, by the commandment of God: like as the breast of the same peace offering, appointed to be shaken to & fro from the one hand to another, before the Lord: is thought to prefigure the spreading of the hands of our Saviour, upon the cross. Levit, ch. 7.29.30.31.32.33.34. Read also, Exod, 29. v. 26.27, 28. And again, Leuit. 9.21.22. The lifting up of our Saviour upon the cross, was likewise the fulfilling of that, which was prefigured by the lifting up of the brazen serpent, to the view of all the people in the wilderness: as our Saviour himself interpreteth this point. joh. 3.14. And again, ch. 12. v. 32. he foretelleth his death, under this circumstance of his lifting up. If I were lifted up from the earth, I will draw all men unto me. For the Evangelist expressly testifieth, that our Saviour spoke these words, concerning his lifting up at his death, lest any man should think that he spoke at that time, of his ascension up to heaven. Here therefore, observe we a very prodigious thing: that is, such a thing as may justly astonish us, that the Son of God should for our sins be hanged up as an ignominious spectacle betwixt heaven and earth: and namely, because of our pride and presumption, which is even like to that of our first parents, most proudly aspiring from the beginning.  
Thirdly, in the fastening of our Saviour to the cross, in such manner as hath been described: let us observe, that the dolour and pain which he was put unto, and which he most willingly endured for us, upon the cross, even from his first fastening unto it: was answerable, to the greatness of the ignominy, and reproach. And the rather shall we see it to be so, if we duly consider, that our Saviour, being fastened to the cross to die the cursed death thereof, did upon the same, bear the curse of our sin: as 2. Cor. 5.21. Christ was made sin for us. And Gal: 3.13 Christ was made a curse for us (for saith the Apostle from Moses) cursed is every one that hangeth on a tree) So then, whereas the nailing in the vainie and sine wish parts of the hands & feet, & the racking of the joints, veins, sinews, and ligaments of the whole body, was exceeding painful in itself: it must needs be so much the more grievous, the curse coming with all, which is as a most venomous corrosive, to cause the sinews, and veins, & flesh, and all, to belt more tediously, 
The ground and history of his crucifying.  and the blood to drop out of those four principal parts of the body, more uncomfortable: yea so as the pain troubled the very soul of our Saviour, even from the beginning to the end: as is evident by the breaking forth of his complaint at the last, when having concealed it a long time, he could keep it no longer. My God, my God, why hast thou forsaken me? Of the which more hereafter.  
Fourthly, in that our Saviour was crucified, as a notorious malefactor, between two thieves: the prophesy of Isaiah, chap. 53.12. was fulfilled, in that he saith, He was counted with transgressors, etc. For so the Evangelist Mark testifieth chap. 15.27.28. where, so soon as he hath made mention of the crucifying of the two thieves, the one on the right hand, the other on the left: Thus (saith he) the Scripture was fulfilled, which saith, And he was counted among the wicked. To which purpose, our Saviour himself allegeth the same words, though more generally, Luke 22.37. to advertise his Disciples of the troubles that should fall upon him, before yet he was fallen into the hands of the wicked. In which place of Isaiah it followeth also, and he bore the sin of many, and prayed for the trespassers.  
In the fift place therefore, we have at the crucifying of our Saviour: yea even from the first fastening of him to the Cross, the last branch of that prophesy of Isaiah, chap. 53. fulfilled, in that he prayeth, Father forgive them they know not what they do. For so saith the Prophet in the last words of that chapter, He prayed for the trespassers. From the which prayer, O how admirably doth the most pure and bright beams, of most perfect patience & meekness in himself, and of most perfect love toward his whole Church, shine forth! Of this prayer therefore, let us stand here, with great admiration to consider a while.  
We have to consider in this prayer, first the petition: and then the reason. Concerning the petition, we are first to weigh well, the matter of it: and then to whom it is directed and made.  
The matter of the petition is forgiveness, a most singular benefit: Yea that wherein principally consisteth our whole comfort and blessing, according to Psal: 32.1.2. and Rom: 4.6.7.8.  
Our Saviour maketh his prayer to God his heavenly father, who only hath power to forgive sins: & who for his name's sake, is ready to forgive sinners. But this is specially to be observed, that our Saviour calleth God father, in such sense as no creature else can call him Father: that is to say, as being the essential, and only begotten son of God, very true God together with the Father. But how then, may some say, doth he pray unto his Father, if he be one God with him? We know, that the son of God, our Lord jesus Christ is both God and man, and so a Mediator: and in regard thereof, inferior to the Father, as touching his human nature. He prayeth therefore to God, as he is man, and as a mediator in man's nature: but not simply as he is the second Person. Nevertheless, in that God is his Father, even in respect of his manhood, united in one Person to the divine nature, so as he is Father to no creature beside: this confirmeth plainly, that his prayer must needs be most effectual with God, above all that ever have prayed, or can pray. Yea so, as no prayer, hath ever been accepted from any: but as they have had, do, and shall have respect, to the virtue and grace of his mediation and prayer. And herein, our Saviour Christ performeth one special duty of his most holy office of high Priesthood, in that he prayeth for sinners: as well as in that he yielding to be fastened to the Cross, offereth up himself an everlasting, and most propitiatory sacrifice unto God, that by his blood issuing out, by the wounds of his holy hands and feet, he might wash away the sins of all his elect.  
Let us come to the reason, which is this: For they know not what they do. Not that ignorance excuseth the offender, or that he sinneth not, because he knoweth not that it is a sin which he committeth. This is not the meaning of our Saviour Christ: for than what need was there, that he should pray so earnestly for forgiveness: or use any prayer at all, to that end? In that therefore, he prayeth, yea seeing he prayeth so earnestly, that they may be forgiven, though they did not know what they did: it is evident, that their sin was grievous in the sight of God, though they sinned of ignorance. And so we read, that God in his law, appointed sacrifices to be offered for sins done of ignorance; he giving therein plainly to understand, that ignorance excuseth not, seeing every one might have knowledge, if the fault were not in our own negligence: but contrariwise, that sins done of ignorance, are damnable, if they be not pardoned for Christ's sake, unto whom all the sacrifices pointed. Read Leuit. chap. 4. the whole chapter.  
What was the meaning of our Saviour then in this reason which he useth? No doubt, his meaning is, to give to understand, that there is a great difference betwixt sins committed of ignorance, and those that are committed of presumption & malice, against knowledge and conscience: yea betwixt one and the same sin, committed in so diverse a manner, & from so differing a ground and original. For that done of ignorance must needs be sinful in a less degree, than the other: and accordingly pardoned more easily, or with less difficulty as one may say.  
Our Saviour therefore, in using this reason, would leave some special ground of comfort, for those of his persecutors, whosoever should afterward come to the conscience of their sin, when their consciences should bear witness with them, that they did, they knew not what, & so were within the compass of the prayer of our Saviour: when as on the contrary, he would exclude all such from the comfort of it, whosoever sinned of malice, & against their knowledge, with a high and presumptuous hand, as some of his persecutors did: as may appear by his doctrine, concerning the sin against the holy Ghost, delivered against them. Matth. 12.31.32.  
And as Stephen, the holy Protomartyr next after our Sa: Christ, doth plainly declare, Act. 7.51. in that he chargeth them to have resisted the holy Ghost. Concerning all which, the Apostle Peter saith, that our Saviour committed his cause, to him that judgeth righteously. 1. Epist. 2.23.  
But how may it be said, that any of those that persecuted our Saviour Christ, and did execution upon him, were ignorant of that sin which they committed: seeing they knew no cause against him, why they should so deal as they did? For no man can be ignorant of this, that it is a sin, to do violence against any man, without cause. It is very true. Nevertheless, in this case, our Saviour may justly say, that a number of them knew not what they did. For their sin was greater, than they were ware of; yea though they had been convicted in their consciences, to have dealt unjustly & cruelly, against a righteous man. For they knew not that this righteous man, was the Lord our righteousness: they knew not that he was the Son of God, the Lord of life & glory, etc. For then surely, as it is testified of those whom our Saviour prayeth for, they would not have crucified him. According as we read Act. 3.13.14.15.17.18.19. And chap. 13.27.28. And 1. Cor. 2.7.8. We speak the wisdom of God in a mystery, etc. which none of the Princes of this world have known: for had they known it, they would not have crucified the Lord of glory. 
Note. It is not only ignorance, for a man not to know a thought or action to be a si●ne, but also not to know how great and grievous a sin that is, which his conscience telleth him, though l●●● n●ly that it is a 〈◊〉.   
But to conclude the interpretation of this reason of our saviours prayer: did he only pray for the forgiveness of those, that sinned of mere simple ignorance? No doubt, our Saviour, being most abundant in pity & compassion, did understand ignorance in as large a signification, as it might possibly be extended unto. Yea so far, as if malice were of ignorance, or that ignorance was more than malice: we are not to account any such, whosoever were of the elect of God, to be excluded, or excepted by our Saviour. The which affection, he carrieth still toward all other, that belong unto God, even to this day; whosoever sin in the like manner against him, in persecuting of his servants for his Gospel's sake, or in resisting his holy word and ordinances, though none can now so directly injury his most holy & glorified humanity as these did.  
The use of all, is briefly this, that insomuch as by ignorance, men are carried headlong to rush into so great sin as they are not ware of: therefore, 
The ground and history of his crucifying.  it is the duty of all, to seek after true knowledge & judgement, from the word of God: that by the light & direction thereof, they may not only avoid sins of ignorance, to do they cannot tell how great evil: but that they may be wise to obey God, and in obedience unto him, to do more and greater good, than they can see or understand of: as doubtless, every one doth, that walketh faithfully in his calling, as in the sight & presence of God. But of the uses both for duty, and also for comforts, we shall by the grace of God, inquire & consider more fully afterward. Now the course of the holy story requireth, that we come to the third part, of the execution of the sentence of Pilate, against our Saviour: with the sufferings, and other worthy matters, appertaining unto it.  
This third part of the holy History of the execution, as was observed, containeth the time, of the continuance of our Saviour, upon the Cross. The which time, we may not unfitly distribute or distinguish, into these three parts, or spaces & dimensions as it were. First, from the third hour of the day unto the sixth.  
Secondly, from the sixth hour, to the ninth: thirdly, from thence, until the time, that our Saviour was taken down from the Cross.  
This distribution of the time, is most fully mentioned by the Evangelist Mark. For though Matthew & Luke mention the sixth & the ninth hour: yet they speak not of the third. And john mentioneth only the sixth, as we have it commonly translated, and that also to note the time of the condemnation of our Saviour. But how that is to be understood, & may best agree with the rest of the Evangelists, we have as diligently as we could, considered & set down before.  
Let us therefore, for the more full distribution of the time, look to the testimony of the Evangelist Mark: yet so, as we do make a supply, from the other three, of whatsoever we find recorded by them, which is omitted, or more briefly set down, by him.  
And first, concerning the third hour, which was the time of the crucifying; that is, of the first fastening of our Saviour to the Cross, thus we read. Mark, chap. 15. ver. 25. And it was the third hour, when they crucified him. And of the sixth and ninth hours, we read verses. 33.34 in these words: Now when the sixth hour was come darkness arose over all the land, until the ninth hour. And at the ninth hour, jesus cried with a loud voice, saying, Eloi, Eloi, etc. And concerning the time of the taking down of the body of our Saviour from the Cross, we read further, ver. 42. that it was when night was come: or as Matthew saith, cha. 27. ver. 57 When the even was come, that is, when it drew toward night.  
Now therefore, let us henceforth, consider of the third part of the holy Story, concerning the execution of the sentence of Pilate against our Saviour: & therein, of the sufferings, & other most memorable things, that fell out by the holy providence of God: according to the former distribution of the time, into three distinct spaces for order sake, & for some help to our understanding & memory.  
And first, from the third hour, which was about our ninth: I mean from the time, after they had fastened our Saviour to the Cross, & after they had likewise fastened the two thieves, one on the right hand, & the other on the left: we have from thence, until the sixth hour (besides the continual dolour that the nails driven through his hands & feet, and also the straining of his joints, did put him unto for our sins the full burden whereof he did bear) these things, diligently, and reverendly, to weigh and consider.  
1 The parting of his garments, by those 4 soldiers which nailed him to the cros.  
Secondly, his loving remembrance, and care which he had of Mary his natural mother, notwithstanding all the dolours of his passion, which he was in.  
Thirdly, the railings, which all sorts of the beholders cast out against him.  
The miraculous conversion of one thief, crucified with our Saviour.  
Of these things: the foremost, the parting of the garments of our Sa: is fully recorded by S. john, Question. ch. 19.23.24. ver. Which are the words of the Evangelist? 23 Then the soldiers, Answer. when they had crucified him, took his garments, and made four parts, to every soldier a part, and his coat: and the coat was without seam, woven from the top throughout.  
24 Therefore they said one to another, Let us not divide it, but cast lots for it, whose it shall be.— This (saith the Evangelist) was that the Scripture might be fulfilled, which saith, They parted my garments among them, and on my coat they did cast ●ots. So the soldiers did these things indeed.  

Explication.  We have seen before, how our Saviour was stripped by the soldiers, and nailed naked upon the Cross, so far as common honesty would permit. Now the Evangelist john showeth us, what became of his clothes. And he telleth us, that they were made the fees of those four soldiers, who were the special executioners of him. The manner of the parting and distributing whereof, he doth also describe unto us: and that was thus. They divided the upmost garments into four parts, to every man his equal part: but beside these equal parts, there was remaining one coat without seam, the which was likely a knit waistcoat, which he did wear next his shirt., The which because it was a remainder of the former division, and could not itself be divided, without the marring of the whole: therefore they cast lots, who should have the whole: wherein we are to consider two things. First, the mind of the soldiers in this their doing: secondly, the divine counsel, and providence of God.  
The minds of the soldiers, were altogether profane, and bend upon the spoil: every one covetously desiring, to make his part more gainful to himself, than any of his fellows. To this purpose, they use the lot, not with any religious regard of the providence of God, to whose disposition the lot appertaineth: as it is in the holy Proverb: and therefore ought not to be used, without a reverend respect and attendance thereunto: but every one, desiring that the chance of the die, (much in use among the idle soldiers) or whatsoever other lot they used, might by good luck or fortune, chance unto him, rather than to any other. So that well may we conceive by the way, that the apparel of our Saviour was of some value, though he went not clothed, after the manner of those, that be in Prince's Courts: as he spoke in the commendation of john the Baptist for his sobriety this way. And in this, we have a lively representation of the common practice which is in this world, wheresoever the contempt of God and godliness, of Christ and his Gospel reigneth. For every one flieth upon the good benefits of God, and getteth a share by one means or other to himself: the which they consume upon their lusts, and altogether to the dishonour of God: rejoicing as it were in the spoil of him, as these soldiers no doubt for their parts did at this time. And as our popish riflers, and other heretics, catch what they can from Christ, and care not what they derogate from his most holy office, so as they may enlarge their own gain, by their false doctrine, and by the merchandise of Pope's pardons and indulgences, and of buying souls out of Purgatory, etc. Thus much concerning the mind of the soldiers, who when they had done their sport, they sit down securely, and without all conscience, or remorse of that grievous sin, wherein they, together with all that had any hand in this unjust and cruel action, were deeply engaged and defiled with all: for they sat down and watched him there: as the Evangelist Matthew observeth. chap. 27.36. Such also is, and hath been always, the common security of the wicked, in their most wicked proceed against Christ and his servants, the true professors of his Gospel: until God, in his due time, do awaken their consciences, and call them to an account.  
But the counsel & providence of God, is in the ordering of this matter, and all other, most holy and reverend. And namely, in this dividing of the former sort of the garments by these soldiers, and in their casting of lots upon the seame●esse coat, he used their covetous & wanton affection & practise, to the fulfilling of that holy prophesy, which was given forth by David, concerning this matter: well near 1000 years before it came to pass. The which prophesy, beside other things foretold, concerning the sufferings of our Saviour, as we have seen, is plainly extant in the 22. Ps. verse 18. They part my garments among them, and cast lots upon my vesture. And all to this most grave & comfortable end: that every one that waited for the Messiah promised, and all Christians also, to this day, might be confirmed, from the evident fulfilling of this, and all other prophesies given forth by the Spirit of God: that this is the very true Messiah, without all linger after any other.  
THese things observed, concerning the first point: which was the dividing of the garments of our Saviour before his face: we come to the second, that is to say, the most loving and careful remembrance, which our Saviour had of his Mother, in this time of his bitter suffering upon the Cross: as it followeth in the Evangelist john, vers: 25.26.27.  
Question. What is that which he writeth, concerning so notable & memorable a point?  
Answer. 25 (His words are these) Then stood by the Cross of jesus, his Mother, & his Mother's sister, Marry of Cleophas, and Marie Magdalene.  
26 And when jesus saw his Mother, and the Disciple standing by, whom he loved, he said unto his Mother, Woman, behold thy Son.  
17 Then he said to the Disciple, Behold thy Mother: and from that hour, the Disciple took her home unto him.  

Explication  Here we have a most excellent testimony of the perfect righteousness of our Saviour Christ, above all exception: in that, together, with the most patiented enduring of the bitter grief & dolour of the Cross, under the burden of our sins, laid upon his holy soul, by the hand of his heavenly Father: he upon the sight of his natural Mother, showeth himself most kindly & naturally affected toward her, to the breaking off, of the extremity of her sorrow, wherewith her soul (no doubt) was pierced, as with a sword, in the beholding of this calamity fallen upon her most dear & only Son: according to that which Simeon had told her, by the Spirit of prophesy, 33. years before. And in this declaration, of his most kind & natural affection, he showeth himself, to have a most tender care, that she should be comfortably maintained, in this latter part of her life, wherein she was now growing to be of good years: & therefore showeth her, whom he had appointed, to be a special stay & comfort unto her, as a most dutiful Son: in stead of him: directing her to john, (for he is the Disciple described to be he whom Christ loved: for so john describeth himself, of singular thankfulness to Christ, for the same his special affection toward him.) And then, he commandeth john, to have a dutiful care of her, for his sake, even as if she were his natural Mother. Thus our Saviour is upon the Cross, an eminent & famous mirror of all holy obedience, to the first table, & also to the 2. of the righteous law of God, by these two notable instances, of Patience under the hand of his heavenly Father, & of love, to his natural Mother here on earth. And thus also, he showeth himself, to be a meet Person to offer uphimselfes to God a meet Sacrifice of Propitiation, for our sins, both against God and man..  
And herewithal likewise, the singular wisdom of our Saviour is to be diligently observed of us, in the manner of his speaking to her: & in the whole order which he taketh in committing her to the care of his beloved Disciple. For in that he calleth her Woman, & not Mother, & substituting john as a Son, in his stead unto her, and accordingly willeth her to transfer her Motherly affection toward him: he giveth her to understand, that she is to bend her mind, to conceive of him far otherwise, in these his sufferings, then of her natural Son: that is, that hereby, he doth the office of an high Priest unto God, & of a Saviour of her & all other of his elect: & that he was by these his ignominious sufferings, to enter into his divine glory, & to poare a heavenvly mansion place for her, together with him. These things, no doubt, would our Saviour give Marie to understand now, according to that she had learned & professed of him long before, even while he was yet in her womb, Lu: 1.31. & 38. & ver: 46. etc. that thus he might moderate & rectify all disorder, or confusion of natural affection, that might assail her, by occasion of his so rueful a spectacle, as his hanging, & continuance upon the Cross, must needs be in her natural view. This manner of the speech, and order which our Saviour took, and uttered to his Mother, on her behalf, at this time: as also all other the like moderate mention made of her, in the holy Scriptures: as john. 2.4. Matth: 12.48.49.50. Luke. 11.27.28. Acts 1.14. is the rather to be well pondered and weighed of us, to the end we may see the difference, yea the contrariety of the mind and will of our Saviour Christ, concerning his Mother: and the doting of our superstitious and Idolatrous Papists, in that against all order, they ordain the Mother of our Saviour to be the commander of her Son, & so pray to her, &c: knowing no measure of estimation or honour, no nor abstaining from any blasphemous derogation against our Saviour, to the end they may fulfil their own deluded fancy, to the advancing of her.  
Nevertheless, the most excellent virtues of the Virgin Marie the Mother of our Lord, are not to be neglected of us, touching that measure of grace wherewith she was by the gift of God endued: though not in all full perfection, or without all sin, as they dream.  
And namely, herein appeareth an excellent Spirit to be in her, in that no discomfort of the outward calamity of her Son, could daunt her, so that she should not let him have the comfort of her presence, nor that she should not declare her love toward him, yea and in that there was in her a seed of Hope, concerning a blessed issue, against all outward discomfort.  
The like is to be observed, concerning the other two Maries: the one, the Sister or Kinswoman of the Virgin-Marie, the other being Marie Magdalene, who could not forget the great mercy of our Saviour, in that he cast seven Devils out of her. So here are three Maries, notable patterns for the imitation of all Christian women, of what name soever they be, to learn from them, not to be ashamed of Christ, no not of Christ crucified: and so much the rather, because Christ that was at this time hanging on the Cross, is long since glorified, and triumphant in heaven: from whence he shall come in glory, to judge all the world.  
Moreover, the obedience of john, is to be marked of us: not only for his commendation, but much rather for our imitation, touching the willing care over any worthy person, or thing, which for the lords sake, shall be in his name committed unto us. Likewise, the love of john, and his constancy, in abiding by our Saviour: is to be preferred before the rest of the Disciples, who hide themselves from him. Yet so as both john, and every Marie, is altogether silent, and feel their great weakness no doubt, in the beholding of this great work, which was to be wrought, and was indeed performed, by our Saviour alone: he bearing the whole burden of it entirely in himself: and therefore is to have from us, and all his redeemed, the whole glory and praise thereof. These are briefly, the excellent things to be observed in this text, concerning the care which our Saviour had of his Mother, while he did hang still upon the Cross.  
THe third thing is now to be considered of us: to wit, the railing & scornful reproaches, of all sorts of the beholders, against our Saviour.  
Of the which, there were five sorts.  
1. First, the rulers, that is to say, the high Priests, with the Scribes, and Elders, and pharisees.  
2. The people of the jews.  
3. thirdly, the Soldiers that attended the execution, not only those four that fastened him to the Cross, but the rest also that were there, with the Centurion: that is, with the Captain of an hundredth soldiers, mentioned in this Story, after the death of our Saviour.  
4. fourthly, the Passengers, who passing by, came and stayed at their pleasure, to see what the matter was.  
5. fiftly, the thieves that were crucified with our Saviour: specially one of them, and as it seemeth, both of them at the beginning, though one of them was afterward converted, as we are to observe hereafter.  
Of these several sorts of railers, and scoffers against our Lord and Saviour: let us hear, what the holy Evangelists do report unto us. 
The ground and history of his leading to be crucified.   
And first, of the three former: that is, of the rulers, common people, and Soldiers. And insomuch as S. Luke doth most orderly rehearse them, let us hear what he writeth of them. What are his words?  
Question. In the 23. chap. verses 35.36, 37. thus he writeth.  
Answer. 35. And the people stood, and beheld: and the Rulers mocked him with them, saying, He saved others: let him save himself, if he be the Christ the chosen of God.  
36. The Soldiers also mocked him, and came and offered him vinegar.  
37. And said, if thou be the King of the jews, save thyself.  
Who the Rulers were, who mocked our Saviour, S. Matthew doth most fully express, chap. 27.41. to wit: The high Priests, with the Scribes, and Elders, and pharisees, 
Explication  as was rehearsed before.  
And he doth rehearse their scoffing words, morefully then S. Luke: as it followeth verses 42.43. He saved others, but he cannot save himself: if he be the King of Israel, let him come down from the cross, and we will believe him.  
He trusted in God, let him deliver him now, if he will have him; for he said, I am the Son of God.  
Likewise also, doth S. Mark report their words, chap. 15.31.32. He saved other men, himself he cannot save. Let Christ the King of Israel now come down from the Cross, that we may see and believe.  
Moreover, as touching the fourth sort of scorners; only the same Evangelists, Matthew and Mark, do tell us of them: though as it may seem, in respect of time, something out of order, in that they begin with them: but not without good reason, in some other respect: insomuch as, very likely, they coming as strangers, and being possessed freshly with the matter, and willing to gratify those, that were ready to make the most odious report that they could unto them: were the most clamorous mockers among the rest, as their words personally cast out against our Saviour do declare. Whereas the Rulers did not so directly utter their taunts to our Saviour, but spoke them among themselves, as the Evangelist Mark testifieth: though like enough, so as he might hear them, to the increase of his grief. The words, and also the gesture of these fresh mockers, are set down, both by S. Matthew, & also by S. Mark.  
Question. How doth S. Matthew first report them?  
Answer. In the 27. chap. verses 39.40. thus we read:  
39 And they that passed by, reviled him, wagging their heads.  
40. And saying, Thou that destroyest the Temple, and buildest it in three days, save thyself: if thou be the son of God, come down from the Cross.  
29. And the words of the Evangelist Mark, are like to these. Cha. 15. verses 29, 30. And they that went by (saith he) railed on him, wagging their heads, and saying, hay, thou that destroyest the Temple, and buildest it in three days.  
30. Save thyself, and come down from the Cross.  

Explication.  These are then the fourth sort of mockers, and such as have been now rehearsed, were their m●●king words.  
And touching the thieves crucified with our Saviour, who were numbered for the fift sort, the same Evangelists testify likewise, that they also reviled him. As we read Mark 15.32. And Matthew 27.44. The same also (saith he) to wit the same mocking words, which the Rulers used) the thieves which were crucified with him, cast in his teeth. But as it appeareth by S. Luke, one of them was soon weary of his part: and therefore doth not stand to note him for a railer, seeing his notable repentance did, as it were blot out the beginnings of his unadvised misdemeanour. And therefore he writeth thus of one only, chap. 23. ●9. And one of the evil doers, which were hanged, railed on him, saying, If thou be the Christ, save thyself and us.  
Of these several sorts of mockers and scorners, let us stand a while to consider, for our instruction, and warning, and comfort. And first, to speak generally, let us well observe, that all of them did sin very heinously, in that they do thus sport themselves, and take their pleasure in the beholding of a man in outward distress, according as the Spirit of of prophesy giveth us to understand, Psal: 22.17. 
The ground & history of his crucifying.  They pierced my hands and my ●eete, I may tell all my bones, yet they behold and look upon me.  
If our Saviour Christ had been any other than he was, yea a malefactor, (which God forbidden we should once think) it had been an inhuman practice at the least. But seeing he was unjustly, on their parts crucified: their sin was the greater, according to that of the Prophet Obadiah, verses, 11.12. (For many of them in whose afflictions the Edomites rejoiced, were more righteous than they.) But in so much as our Saviour Christ, was the most righteous of all men, yea even the Son of God: their sin was so much the more heinous and devilish. For is it not a strange thing, and evidently the special work and instigation of the devil, working in them, that of common humanity, they spare the thieves, as touching any reproaching of them: but neither religion, nor ordinary course of justice, could restrain them, from extremity of outrage against our Saviour. For it may justly be noted against them, that they deal unjustly, in that they exceed the judgement or sentence of Pilate: who though he condemned him to be Crucified, and so to continue till he should be dead: yet he did not give any commandment, that he should be thus mocked, while he should abide on the Cross. Moreover, let it be observed in general, concerning these mockings, that all were not cast forth at once, or at one instant: but they continued thus mocking, one or other of them, the greatest part of the first three hours. Finally, this ready consent of all sorts, in mocking and reproaching our most blessed and Reverend Saviour, evidently showeth, how apt our wicked nature is to scorn religion and godliness, (yea even God and Christ himself the author of religion and fountain of all godliness) if we should be left to ourselves, and to the power of the Devil but a while, as these people were. And therefore it is, that for a most necessary admonition against this grievous sin, it is set down in the very forefront and entrance into the holy book of Psalms, that he is a blessed man, whom God of his mercy, delivereth, and by his grace, preserveth from the seat of the scornful. Read also, Acts 2.13. and chapped: 13. verses 40.41. and Isai. 28.22. 2. Chron: 30.10. and chapped: 36.16. Thus much more generally, concerning the reproaches done against our Saviour, hanging on the Cross.  
But let us come to the consideration of the particular sorts of the scorners: and of their several scorn.  
And first, to begin with those, who, as they were chief in outward power, and authority, were likewise chief in the sin, even ringleaders as we may say, or rather Lords of the misrule, unto all the rest: they were as the Evangelist Matthew rehearseth them, of four sorts. First, the chief Priests, even those, that by their office, being exercised in the offering up of all sorts of figurative oblations and Sacrifices to God, which according to the instructions of his Ceremonial law, pointed them to Christ, the true Sacrifice: aught even now, beholding him to be in sacrificing of himself to God, to have better be thought themselves, howsoever they had been blinded before.  
secondly, the Scribes, that is to say, such as took upon them to be interpreters of the law, in a most Clarklie manner, as a man may say.  
thirdly, the Elders, who were men of special estimate among the rest of the people, for wisdom and gravity, fit to be assistant with the rest, in matters of government and counsel.  
fourthly, the pharisees, who were a sect, pretending a more exact course of a just and holy life, in observing of many traditions, which tract of time had by custom authorised among all the jews: beside that they also boasted of a Doctorlie or rabbinical knowledge of the law. All these, join all their authorities and credits together, still to deface our Saviour, as if they would blot out all honourable remembrance of him, among the people of God, even for ever and ever.  
Wherein, let us behold a strange thing: yea a thing altogether monstrous, that all these sorts of wise and learned men, should consent in most extreme folly and outrage, giantlike to make war as it were against God: in turning light into darkness, truth into error, good into evil, etc. Yet so it is, as we see through the just judgement of God, because they did not in truth seek to know the truth, and to apprehend and cherish the love of it in their hearts, but only to serve their own turn, so far forth as might stand with their own vain glory and gain: according to that we read Isaiah, chap. 28.14, 15, etc. and ch. 29 9, 10, etc. compared with Matt. 15.7, 8, 9, 12, 13, 14. And ch. 13. verse 13, 14, 15. And again, john chap. 12.37, 38, 39, 4●, 41. And chap. 5.44.  
The like heavy judgement of God, we see evidently upon the Antichristian Rulers in the Romish Church: who having put out their own eyes, as it were, touching all sound & enti●e truth of doctrine, know nothing beside their own devices and blind devotions, serving to their proud pomp and filthy lucre and gain.  
Let us therefore take diligent heed, that we take a better course, that we may be in the number of those, whom God teacheth: that is, of such as do unfeignedly humble ourselves to learn and obey the truth from him: insomuch as himself professeth, that he will give wisdom to the simple, and babes, and hide it from such as are wise in their own eyes: according as our Lord jesus Christ hath testified, and thankfully confessed to God, Matth. 11.25. and as we read in divers other places of holy Scripture.  
But let us come to the reproaches and mocks of the jewish Rulers. They are three in number. The first against his name or title of jesus. The second against the title King, ascribed unto him. The third against the title Son of God. All which notwithstanding they do most truly and properly, and in the highest degree belong unto him: yet do they go about most wickedly, ignorantly, and blasphemously, to disgrace him in them all: yea and after a sort, as much as lay in them, to degrade him from them all. But all in vain: for as he received not these honours and dignities from them, or any other creature: so could neither they, nor any other take them away from him. Contrary to all endeavours of all the wicked, he remaineth the Son of God, a King, yea our King and Saviour, to be blessed and praised for ever. Let us a little consider of their blasphemous ignorance. First, say they, He saved others: Not minding to acknowledge the truth of his mighty and saving miracles, in that he delivered all sorts of diseased and distressed poor souls: but rather to traduce, and weaken the credit of them, as the words next following do declare: he cannot save himself. As though they should say, Hence it appeareth how vain all his former works were, in that, if he had divine power indeed, he would now especially declare it in his own deliverance from this his misery: that is, from this his Cross, as afterward they do further express their minds. So then, it is plain, that they speak here, with like mind, as they are recorded to have spoken, Matth. chap. 12. verses: 4, etc. But as touching their reason, take it in the best sense that may be, and it carrieth no force in it, as every mean scholar in the school of Christ can easily conceive. Christ doth it not, therefore he cannot do it. What a reason is this? Nay rather, though he could have done it, as all his works before have plentifully declared, and even in the entrance into the passion, when in the garden (as we have already seen) he caused all that came to apprehended him, to fall backward at t●e majesty of one word speaking, when he said nothing but, whom seek yee● and, I am he joh. 18 4, 5, 6. And again, in that he presently healeth the ear of Malchus, which Peter struck off with his sword, immediately after the same: though therefore (as we were about to say) he could as easily have caused the nails to have sprung out of his hands and feet, and immediately have healed them again: yet he would not, because by continuing upon the Cross, he had a more miraculous work to do, that is to deliver the bodies and souls of all the thousands of Gods elect, from eternal destruction and the everlasting wrath of God, and to purchase for them, eternal life: the which, these deep learned men, were willingly ignorant of.  
Their second reproach is like to the former, but increased by some further amplication: If he be the King of Israel, (taking this their taunt, from the superscription over his head, as also from the same words attributed to him in the holy Scriptures) let him now come down from the Cross, and we will believe him. In the which their reproach, all the amplification that is in it, is nothing else but a further discovery of their profane ignorance and malice, to their own further shame. For their reason, implieth a most manifest contradiction. For it is so far of, that our Saviour should come down from the Cross, to declare himself to be the King of Israel, that he could not better confirm himself to be so, then by continuing still upon it, to make his full conquest thereupon, over all the enemies of himself, and every one of his faithful subjects. For by the shedding of his blood, which by his continuance upon the cross, still more and more issued out of his body, by those four passages which the nails had opened in his holy hands and feet, our salvation was to be purchased, and the covenant thereof to be everlastingly sealed: according to that Zech. 9 verses 9, 10, 11. Heb. 13.20. and in many other places.  
Neither when these scorners say, And we will believe him: do they mean good sooth: for though he had come down, they would have been ready to say, that he did it by the power of the devil, or at the least, would have doubted of the truth of the miracle. Only their purpose was, to justify their own infidelity, wherein they were already obstinately confirmed, by an imagination of the impossibility which they mention: as appeareth plainly in this: that notwithstanding our Saviour Christ doth within a while after, work a greater miracle than this which they speak of, when he rose from the dead: yet they would not believe in him.  
The third reproach is this, He trusteth in God, let him deliver him now if he will have him for he said, I am the Son of God. This reproach therefore, standeth in a maligning of this title the Son of God, as unmeet for our Saviour to take unto him. But be it that Christ were not the Son of God, (which God forbidden we should once think (insomuch as God himself having testified that he is so: and the witness of our Saviour is true concerning the same) yet admit I say, that it were not so, as they make themselves believe: what should move them to traduce the name of God as to say, Let him deliver him now if he will have him? For this is most presumptuously, and blasphemously, to challenge the Lord himself: and to run wilfully into that sin, whereof they were expressly forewarned, as we read in the 22. Psalm. And what reason have they, to tie God unto their Now, as if he must work his works at their pleasure: or else they will deny the gracious hand and power of God to be in them? God hath all times and seasons in his hand, to deliver those that be his, both when, & how he will. And as it is the duty of all the children of God, to put their trust in him constantly, & to wait upon him, until it please him in his due season to deliver them: so that their reproaching of our Saviour, for that he trusted in God, is very wicked and ungodly.  
The second sort were the people of whom we need say nothing in particular, because their mocking was the same with the mocking of their Rulers: whose example they followed, & in whose footsteps they trod, & being blind, were most dangerously led by the blind, into one and the same most deep and perilous ditch.  
Let us come to the third sort, that is, to the mocking Soldiers. Their mockery was partly in action or deed, and partly by word of mouth. Their mocking words were like to those of the Rulers: as if, like apt and teachable scholars, they had learned their lesson of them. If thou be the King of the jews, save thyself. Their meaning is not, that the matter should be put upon this trial, for they scorned it altogether: but it is as much as they should say, thou art no more likely to be the king of the jews, than that thou being surely nailed to the Cross, shouldest deliver thyself from this thy punishment.  
Their mockery by action and deed, was with like bitter contempt and disdain. For as the Evangelist Luke saith, They did in this their mocking mood, offer him vinegar: as though they should have said, will you drink Sir? it is like you are by this time very dry, and in a hot fit, etc. O most wretched and devilish despisers!  
The Passengers were reckoned in the fourth place, for the fourth sort of mockers and scorners of our blessed Saviour: that is to say, such, as travailing to some other place, espied a far of, the business of this execution, and so came to see what the matter was: or such as were coming to jerusalem, against this time of the solemnity of the feast of the Passeover, made this in their way to go to the City. And we know also, that usually the places of execution of malefactors, is near to some great road or other. Let us therefore come now to consider, what their mocks and scorn were.  
These likewise, had not only their mocking and reproachful speeches: but also their disdainful gestures, answerable thereunto. And in either of these, they were singular, and as was said clamorous, above the rest; coming fresh upon the matter, and inflamed as it were, with a new heat of the spirit of Satan: so that not without cause, (in this respect) as was also observed, do the Evangelists Matthew and Mark, rehearse them in the first place, though in order we cannot think they were so,  
The contemptuous and reproachful, or disdainful gesture of these Passengers, as that they in their reviling of him, wagged their heads malapertly: according to that whereof the Prophet complaineth prophetical, Psal. ●●. 6.7. I am a worm, and not a man: a shame of men, and the contempt of the people. All they that see me have me in derision: they make a mow, and nod the head, etc. Concerning the which bitter kind of gesture, in expressing derision, read also Psal 44 14. where the Church complaineth of it. And 2. King. 19.21. the like gesture joined with derision, though ascribed to the Church against the presumptuous pride of the King of Ashur, by some good interpreters.  
The contemptuous speeches, being in themselves very bitter and taunting, were uttered with great vehemency, as also it appeareth by the interjection of contemptuous insulting, or rejoicing against our Saviour, which the Evangelist Mark expresseth, hay, say they, etc. The speeches which they used to the reproaching of our Saviour, were of two sorts. The one was an upbraiding of him, by a false imputation of misconstrued words, which he should have spoken, as we have already seen, three years before. These words they use as a scornful description, or nicknaming of our Saviour Christ: Thou (say they) that destroyest the temple, and buildest it in three days: and then they reproach him, as not being able to save himself, and therefore altogether unlike to be a Saviour of others. This is their first reproach, as touching the title Saviour belonging to Christ, like as the Rulers had reproached him before: so that it appeareth, they were all scholars taught in one school, and having like Master, were like scholars, etc. The same also, is to be considered concerning their second branch of reproach, which was against the title of Son of God: in that they say, If thou be the Son of God, come down from the cross: as though they should say, hereby ●t appeareth well, that thou dost falsely boast thyself to be the Son of God, and to have a divine power, because a few nails are able to hold thee to the cross, that thou art not able to stir either hand or foot, for the relief of thyself.  
Thus did the Passengers of the jews, coming upon the occasion of the execution, most profanely and contumeliously mock and deride our Saviour: so that, what they were behind in time, that they supplied by their intemperate zeal, and so made themselves companions with the rest, in the outrage o●●heir sin.  
Now the last sort of the reprochers and revilers of our Saviour, were the thieves, which were crucified with him.  
The which yet, we are from that which the Evangelist Luke writeth, compared with Matthew and Mark, to understand as we must put a great difference betwixt the one of the thieves and the other. For although it behoveth us to conceive from that which Saint Matthew and Saint Mark do write, that at the first, both the thieves were a like wickedly minded: yet within a while, the one of them, was altogether made another man by the wonderful mercy and miraculous working of the Spirit of God and our Saviour Christ in the heart of the poor miserable and sinful man: of a miserable sinful and damnable wretch, that is, of one worthy to have been condemned for ever to hell, made a most blessed and happy child of God, adopted to be an inheritor of eternal salvation. And therefore it is, that the Evangelist Luke doth absolutely report, and as it were brand the one of them only for a railer. If we would know what the railings of both the thieves were in the beginning, the Evangelists Matthew and Luke tell us, that they were the same whereby the Rulers of the jews mocked him. And indeed, as was observed in the beginning, they were as the ring leaders, or lords of the misrule to all the rest, and so the authors of this heinous sin of mocking, even as they were of the crucifying itself. All these revilings were no doubt grievous unto our Soviour, and increased the dolours of his soul. For seeing Lot vexed his righteous soul to see and hear the unlawful deeds of the Sodomites. 2. Pet. 28. much more was the righteous soul of our Saviour Christ, to see and hear these blasphemies of the wicked jews: according to that we read Psal. 22. and Psal. 69. Seeing also it was as the breaking of David's bones, when they said to him, where is thy God? and Ps. 42. The same no doubt was much more grievous to our Saviour Christ, etc.  
But now touching this part of the holy story, let us consider of it furthermore, from the report of the Evangelist Luke: I mean first, touching the obstinate continuance of the impenitent and obdurate thief, in his railing: and then also concerning the miraculous, and most gracious conversion of the other: which as we may remember, was reckoned to be the fourth thing worthy to be diligently marked of us, within the space of the first three hours, wherein our Saviour Christ continued upon the Cross. To this end therefore, let us hear the words of the holy Evangelist.  
Question. What doth he write of this excellent matter?  
Answer. His words are these, chap. 23. verses 39 40, 41.  
39 And one of the evil doers, which were hanged, railed on him, saying, If thou be the Christ, save thyself and us.  
4● But the other answered, and rebuked him: saying, Fearest not thou God, seeing thou art in the same condemnation?  
41 We are indeed righteously here: for we receive things worthy of that we have done: but this man hath done nothing amiss.  
42 And he said unto jesus, Lord remember me when thou comest into thy kingdom.  
43 Then jesus said unto him, verily I say unto thee, to day shalt thou be with me in Paradise.  

Explication  In these words of the holy Evangelist, we have laid before our eyes: first, the obstinacy of the one thief, continuing in his railing: and then the repentance of the other; with the fruit and benefit thereof, even eternal happiness and salvation, assured unto him by our Saviour Christ.  
First therefore, from the evil practice of the impenitent thief, let us conclude the third point of the second part of the story, concerning the execution of our Saviour: to wit, the railings and mockings of all sorts against him: and so come to the fourth point, to be considered therein.  
In this wicked and impenitent thief, we are to observe the greatness of his sin, in railing against our Saviour: not only from his speech, but also from some other circumstances, not to be neglected of us, for our own admonition. And first, because he giveth himself to railing, at such time as there being but a step (as we may say) betwixt him and death he ought now at the last, to have lamented and bewailed his own damnable life: And though he could not have apprehended Christ now crucified with him, to be that very Christ, the only Saviour of sinners: yet he ought most humbly to have craved mercy and forgiveness of his sins, at the hands of God, for his Christ's sake, according to his promise, whosoever he should be. This at the least, he ought now at the last to have done, death so near approaching. The which because he mindeth not, but contrariwise addeth sin to sin, as it were drunkenness to thirst, as the Scripture speaketh: yea seeing he doth that, which being duly weighed, shall be found more grievous than any other of his former sins: this of itself is sufficient, to argue the exceeding greatness of his wickedness.  
But besides this, his sin may be discerned to be yet so much the greater, because he raileth at him, who never gave him any occasion, whereby he should be provoked to take stomach against him: as the Rulers of the jews might have pretended, though altogether unjustly: insomuch as he did most earnestly reprove them for their great and grievous sins, of hypocrisy, ambition, covetousness, false interpreting of the holy Scriptures, etc. And also, because this thief doth it then, when it cannot be thought, that he should have any way to benefit himself, by flattering of the Ruler: insomuch as he had his judgement and execution already. So that it must needs be judged to be of extreme, and shear devilish malice, rather than it he had done it only before he was condemned, or while he had not yet been nailed to the Cross: as we shall have occasion to note further, from the rebuke which the penitent thief giveth him, speaking by the Spirit of God, afterward. Thus the circumstances do amplify the sin of this most miserable man.  
The manner of his railing speech doth in itself, and as it were from the own bosom, likewise sufficiently bewray itself. For in that he saith, If thou be the Christ, save thyself and us: he doth not with an humble heart, and of simplicity desire our Saviour to show by such a token, that he is the true Christ, that he might be moved thereby to believe in him. No, nothing less: but his meaning is flatly to renounce him, as not being the Christ: because he accounteth him unable either to save them or himself. Or at the least, his meaning is flatly, and contemptuously to renounce him, as not being the Christ: unless he may see and find him to work that work, which he presumptuously and temptingly prescribeth unto him. Now therefore, what man among ourselves, must not needs take in very evil part, the request of such a proud beggar, as should profess unto us, that if we will not give him that which he demandeth, he will not account us to be any good or honest men? but that we are unmerciful and cruel persons, etc. So then, both the speech of this railer in itself, as also all circumstances going therewithal, do evidently show, that the sin of this man in this his railing, was exceeding heinous. A fearful example, to admonish us all, to take heed of entering into any evil course of life, presuming of repentance at the last: for we may see, how easy it is for a man to be deceived in such a conceit: yea how easy a thing it is, for a man to be hardened more and more to his dying day, yea to the last hour and moment he hath to draw his breath: though he have never so mighty occasions to move him to repent, as we see this thief had. For he falleth to railing, notwithstanding he hath a most excellent pattern of patience in our Saviour: neither doth he come to any remorse, notwithstanding he is rebuked most wisely, and persuaded withal by him, that was his fellow thief: whose example of repentance is also most notably laid before him.  
But to conclude this third point, of our second part of the most holy Story of the sufferings of our Saviour Christ, in the time that he was executed; that we may rightly understand it to our full instruction and comfort: we must not only, no nor principally, consider the malice of all sorts of these mockers and scorners of our Saviour (who for their parts did nothing therein, but increase their own damnation, unless happily it pleased God, 
The ground and history of his leading to be crucified.  to magnify his mercy, in showing them their sin, and giving them true repentance: (as we doubt not he did of his infinite goodness to some of them, as appeareth in the continuing of the Story in the Acts of the Apostles:) but we are chief to look unto the most holy and pure justice of God, in all the reproach cast upon our Saviour for our sake, to the end he might in the willing and patiented enduring of it, satisfy God's justice, in bearing the shame and reproach which was due to us for ever, for our damnable pride, & all other our grievous sins, and sinfulness, against the majesty of God; and that he might bring us into his favour again. For to this end no doubt and not otherwise, did our Saviour Christ bear the sorrow of all these things, which were certainly very grievous and bitter unto his most holy and righteous soul, in seeing and hearing the wicked misdemeanour of all sorts of his beholders, so deeply enraged by the devil: beside that we cannot but understand, that his hanging upon the Cross, by the stay of his sore wounded hands and feet, must needs be dolorous to his holy body. So that both inwardly & outwardly, he is a man of sorrows for us: as the Prophet Isaiah said of him, long before: ch. 53. of his holy prophesy.  
These things thus considered: now we come to the fourth point of the second part of his execution: that is, concerning the miraculous conversion of the other thief, within the space of the first three hours, wherein our Saviour continued upon the Cross.  
And herein, we are to observe the exceeding great goodness and mercy of God, and our Saviour Christ, even as before we observed the exceeding great sin and obstinacy of the unrepentant thief. For undoubtedly it was the divine purpose of God, to give special glory to his son our Saviour, even in that, whereby his persecutors sought his disgrace, to the uttermost that they could. They crucified him in the midst of two thieves; accounting him, and desiring that he should for ever be accounted, more vilely off, than any common malefactor. But God so disposeth of the matter, that according, as by the title set up over the head of our Saviour, he proclaimeth him to be the King of his Church, and a Prince of the salvation of his people; so by this most gracious effect, he doth really confirm the same, both in that he doth most miraculously & graciously turn the hart of this thief by the spirit of his Son (the whole Trinity consenting and conjointly working this work) for a mirror of his grace, and to manifest the admirable efficacy of the sufferings of our Saviour before God, even while he was at this time, in the enduring of them: and also, in that according to the request of the repenting thief, who desired our Saviour to remember him in his kingdom, he doth by his own absolute power and princely authority, grant and assure him to be a partaker of the happiness, and joys thereof: as we shall see more fully, when we come to the words of the promise, the which our Saviour made unto him, even while yet he was hanging upon the Cross.  
For in this part of our text, we have to consider these two things. First, the conversion of the thief: and then the fruit or benefit thereof: either of them proceeding of the most free and bounteous grace of God, through our Lord jesus Christ.  
In the first place therefore, to the end we may see more fully into the most gracious and admirable work of God, in the conversion of the thief: we are to consider certain circumstances first, and then the manifold and excellent graces, whereby his conversion was manifested.  
The circumstances, which do argue the wonderful mercy of God, were these. First, because the party converted, was one that had been accustomed to sin, yea & grown to a great height in it: and therefore was it more hard for him, to turn his heart unfeignedly to God: as we may perceive by that of the Prophet jeremiah: chap: 13.23. Can the black More (saith the Prophet) change his skin? or the shee-Leopard her spots? then may ye also do good, that are accustomed to do evil. We are by nature prone to sin; but custom is another nature, which maketh us, as we may say, twofold more the children, 
The ground and history of his crucifying.  or rather the servants and sl●ues of sin, than we were before.  
Secondly, the thief was converted even at an instant, above all that could be expected: so that herein was fulfilled in one excellent example, and that after a rare manner, that saying of our Saviour Christ. john. 2.8 The wind bloweth where it listeth, & thou hearest the sound thereof, but canst not tell whence it cometh, nor whether it goeth: so is every man that is borne of the spirit. It is a work above all that reason can see into. We can perceive, when our hearts are once converted, that God hath wrought a new work in us, because we are otherwise minded now, then before: we delight in the word, in prayer, in the company of the children of God, etc. Which we had no delight in before: but they were of no reckoning with us, nay they were tedious & irksome unto us. But the conversion itself, is a work above the comprehension of reason. And specially, such a sudden and effectual conversion, or regeneration, as this of the thief was.  
And the rather also, because as we are to observe in the third place, he was converted without ordinary means. For our Saviour spoke nothing unto him, to inform him in the ways of God, by outward sound of voice, & to the hearing of the ear, which is the ordinary means of conversion. For faith cometh by he●ring. Neither did any of the Rulers, either Priest, or Scribe, or Pharisee there present, the office of a Preacher, to instruct & exhort him to repentance. No, no: they were so addicted to mock & reproach our Saviour, that they cared not what became of the souls of either of the poor sinners: no more than they had before, of judas, when they saw his soul in distress, for his most wicked treason committed against his Lord & Master. Math. 27.4. What is that to us say they? see thou to it. So heer●, none of them all, make it any part of their care. Such careless & unconscionable Pastors and Guides were they. Nay rather, as the other thief was made worse by their example, in mocking our Saviour: so had this poor soul also, if the Lord had not mightily succoured him, against all contrary means, and occasions of perdition.  
Thus then, the circumstances of this work, do seru● notably, to magnify the greatness of it. But the mani●old & excellent graces themselves, whereby it was manifested, are a more full illustration of it. Of these, let us now consider.  
The excellent graces, wherewith the thief converted, was immediately endued, and furnished, were many: but they may be considered, all of them, from these 4. branches of the text. First, from that which showeth what his reproof was, to his fellow, in rebuking his railing. Secondly, from that which containeth his confession, both of his own sins, & the sins of his fellow: together with his acknowledgement of their just desert, touching the punishment which was inflicted upon them, by the sentence of the Magistrate. Thirdly, from that which showeth how he justified our Saviour Christ. Fourthly, from that which setteth forth his prayer which he made to our Saviour.  
The words of the reproof, whereby he rebuked the railing of his fellow, were these, Fearest thou not God, seeing thou art in the same condemnation? that is, in the condemnation which Pilate pronounced against either of us, as well as against him: or, seeing thou art en tô au tô crimat●: that is, in the condemnation itself, or present condemnation, as M calvin interpreteth it I● the which reproof, first of all, it appeareth evidently, that this repenting thief, was effectually touched with the true fear of God: and that also from the conscience of his sin by occasion of that heavy punishment which he now saw, & felt, by the just hand of God, to be cast upon him, for the same. For if he had not been truly taught by the Spirit of God, to make the right use of his own affliction, he could not in such manner, as he doth, reprove his fellow, in whom he saw these graces wanting. And further, from this his gracious & earnest reproof, it is likewise evident, that he was inflamed with a holy zeal to the glory of God, grieving to hear our Saviour Christ so blasphemed, & railed upon: and also with love and compassion toward his companion, whom he saw to offend so grievously this way, above all his other sins: and therefore if it might have been, desired to have moved him to repentance, even as he himself, through the rich and tender mercy of God in jesus Christ, was. Wherefore from this part of the speech of this notable convert: beside the singular graces which God had wrought in his heart, let us diligently observe these two excellent instructions. First, what is the cause, that men do run into all licentiousness and disorder of life, in whoring, robbing, etc. to wit, even because the fear of God is not before their eyes. For where that is, it is a holy bridle to restrain and hold them in: according to the holy Proverb, That by the fear of God, we depart from evil. But where it is wanting, there is no care of shunning any sin: as we may perceive by that which we read Gen. ch. 20.11. and Rom. ch. 3.9, 10, etc. 18. Secondly, we are to observe, what ought to be, and is unto the children of God, the right use of all afflictions: whether they be such, as God by his own hand, doth more immediately cast upon us, or by the ministry of those his honourable officers & Magistrates, into whose hands, he hath put the sword of justice, to take vengeance of evil doers. Not only to the end that evil might be taken out of the way, and other learn to fear: but also, that the parties themselves, might be brought to repentance by punishment at the last, who would not by any other means be reclaimed, so long as they escaped. For to this end, the speech of the converted thief is notable: as though he should have said thus to his fellow, Howsoever, when we had liberty to do what we list, and tyrannised at our pleasure over poor travelers, which fell into our hands, in the woods or desert places, as if we had been Lords and Kings over them: yet now hath God brought our wickedness to light, and armed the sword of his Magistrate against us: and we are presently under the sentence of our temporal condemnation: we ought now, all desperate obstinacy laid aside, to call our sins to mind, to lament and bewail them, and to seek to God for mercy, that we may happily prevent his eternal damnation. And thus it is evident, from the effects, even in the first part of the speech of this man: that God had wrought a most gracious conversion, & change in his heart: seeing he doth no other thing, but that which God, doth in his holy scriptures, command all his servants to do, & whereunto he persuadeth us by many holy reasons, both in regard of that zeal we ought to have of his glory, & also for that love & compassion which we own to miserable sinners, if happily we may cover a multitude of sins, & to be the blessed instruments of God, to the saving of their souls. Leu. 19.17. ja. 5.19.20. & jude. ver. 20, 21, etc.  
But let us now come to the words of the confession, both of his own sins, and also of the sins of his fellow thief. Wherein he prosecuteth the former motive, touching the desired repentance of his fellow, and for the profession and declaration of his own, as it followeth: We are indeed righteously here: for we receive things worthy of that we have done. Wherein, we have to consider two other excellent graces, as testimonies of the notable repentance of this man. First, in that he doth not go about to excuse or lessen his sin, as hypocrites do: but he acknowledgeth it to the full, by a simple and plain confession, and that no doubt with godly sorrow for the same: like as Achan doth, upon the holy and fatherly exhortation of joshua the Magistrate of God. josh. 7.19, 20, 21. And David Psal. 51. and Paul 1. Tim. 1.13, 14, 15, 16.  
Secondly, (as a consequent of the former) we have this further testimony, of the unfeigned repentance of the converted thief, that he doth acknowledge the punishment to be just that was inflicted upon him, and his fellow: yea though it was a very grievous and sharp one. Whereby also, the truth of the former point is argued, touching his acknowledgement of the greatness of their sin: which was, no petty pilfering, but cruel robbing, etc.  
Thus much briefly, of the second branch of his speech.  
The third branch, containeth the testimony, which he gave of the inocency & righteousness of our Saviour, in these words: But this man hath done nothing amiss. From which words, we may justly conceive, that he was enlightened by the holy Ghost, rightly to know & believe in the Lord jesus Christ, not only as being righteous in himself, but to be righteous for him, & for so many as should believe in him, according to that of the Prophet jeremiah, ch. 23.6. They shall call him the Lord our righteousness. A further confirmation of this his faith, is his prayer, which followeth in the last branch of his speech: as we shall see by and by, when we come to it. In the mean season, this is singularly to be noted, that our Lord jesus Christ, being silent himself at all the reproaches of the wicked: doth nevertheless by this man (thus wonderfully converted, and graced) as it were by a mighty and zealous preacher, or martyr, reprove, & reverse the unjust sentence, both of the jews and Pontius Pilate, as well as the unjust railing of the wicked and obstinate thief. This verily was a wonderful work of God, that he should give so great a grace to this poor crucified man, that when his choice Disciples fled from him: and Peter for all his courage, was utterly daunted for the time: and though john were present & near to the cross of Christ, yet was as mute as a fish (as we say in the common Proverb) that he should from the cross, as it were from a high pulpit, give an open and loud testimony of our Saviour Christ his innocency.  
It was, no doubt, a testimony of a clear revelation given unto him by the Spirit of God, and of our Saviour Christ: as also proceeding of a lively faith, by the gift of the same Spirit. This, as was said even now, is very manifest, from the last part of the speech of this converted man: that is to say, by his prayer, which is a lively fruit of his lively faith, as it followeth reported by the Evangelist Luke, in this manner. And he said unto jesus, Lord remember me when thou comest into thy Kingdom. 
Hinc persp●●imus (inquit Calui●us) quam perspicaces et fuerint mentis oculi, quibut vitam in morte, celsitudinem in ruina, gloriam inprobro, victoriam in exitio, regnum in servitute intuitus est. In Harm. evang. Where he writeth excellently of this wonderful conversion, as of the most rare and memorable example, extant from the beginning of the world.  For if he had not been enlightened with a true and lively saith, he could never had a heart to have prayed thus. It is above all reason, that he should, without a rare faith, look unto Christ, hanging upon the cross, with a torn and bloody body, now near to death, and on all hands, as we may see, reviled and mocked: and yet for all that, to acknowledge him the Lord of life and glory, and the King and Prince of the salvation of all the elect of God: and that he had power and authority, according to the pleasure of his will, to dispose of his kingdom, & to grant remission of sins, & everlasting life & salvation, to whom he would. But thus we see he doth, if we do duly consider the words of the prayer, which he useth. For he calleth him Lord, not as he should speak to one, by using a title of common courtesy, or civility, etc. as though he should have said, Sir: but he doth it of religious subjection & reverence, and by humble supplication, in regard of a divine and sovereign power, which he now by the eyes of faith, saw him to have. Neither would he have ascribed a kingdom unto him, unless he had been persuaded that he was a king indeed, (according to his title upon the cross: yea, according to the most holy anointing of God) and that he should ascend up to the heavenly throne of the Majesty thereof. Neither could he otherwise, with any comfortable hope of remission of sins, and of the inheritance of his heavenly kingdom, among the rest of his Saints, desire our Saviour to remember him: that is, to show him so great and grievous a sinner, when he should take the possession or sit down in the throne of his kingdom. And thus we may plentifully perceive, by these so manifold & excellent graces, wrought so speedily, and without all means, yea against all outward lets & hindrances, object to his senses by the reproaches of the wicked against our Saviour, & notwithstanding the troublesome pains of his own cross: that his conversion was most extraordinary and admirable: and therefore, a most evident and eminent declaration of the mighty grace and virtue, and merit of the sufferings of our Lord jesus Christ, in the sight of his father, to reconcile poor sinners, yea even most great and grievous sinners unto him: whosoever shall find grace, truly to believe in his name, and unfeignedly to repent of his sins, as this great sinner did.  
And hereunto we are to add, for the conclusion of this point, and for a perfect confirmation of all that hath been observed, concerning this rare conversion: the most gracious answer of our Saviour Christ to the suppliant and repenting thief: the which we read in these most sweet, and comfortable words, as the Evangelist Luke doth likewise rehearse them: Then said jesus unto him, Verily I say unto thee, to day shalt thou be with me in Paradise.  
O admirable effect of mercy, answerable to the former admirable cause of mercy. I mean that gift of mercy, in the conversion of this so miserable a sinner, of the most free grace and mercy of God our heavenly father, whose only favour, is both the cause, and also the effect of all mercy: he crowning, and rewarding nothing in any of his elect children, but those gifts and graces, which he hath first given them.  
The greatness of this grace of our Saviour, is to be considered from his own words, the faithful interpreter of his gracious mind: and therefore let us stand a little, to ponder and weigh them.  
Verily (saith our Saviour) even he that is the truth affirmeth it in truth, and with his holy and grave affirmation, usual to him in the affirmation of great and weighty points, worthy all credit: to the end he might raise up the minds of those to whom he spoke, to the more firm and undoubted faith of them: thus he speaketh to the converted thief, of a profane thief, being now changed to be a believing and holy Christian. And it is to great purpose, that it be observed, that he who is thus the truth and the true Saviour, speaketh it: because whosoeu r else had spoken it, it should have been a vain speech Yea it is singularly to be observed, that Christ crucified speaketh it, because it is by the virtue of his sufferings upon the cross, that he saveth both him and all of us. And therefore to magnify the benefit of his cross, he is thus gracious and earnest, in giving assurance of remission of sins, and eternal life, to a very great and grievous sinner.  
Neither doth our Saviour hold him in any long suspense, by making him a promise, for a long time to come: but he assureth him of the experience of his mercy and salvation, even the same day: the day also, being now half spent: to the end, that the poor soul, might be comforted more and more, with the assured hope of a blessed life, against the discomfort of the natural death, every minute of the hour, more and more hasting and approaching.  
Yea, and he doth not assure him of a small blessing, and favour: but that he shall be with him: that is, that his soul shall be with the soul of our Saviour. Where? Even in Paradise; that is, in heaven. According to that similitude, whereby the holy Scriptures, do sundry times use to signify the same: as 2. Cor. 12.4. and Revel: 2.7. And even to this end, that the holy delight, and spiritual pleasure, and joy of heaven, might be familiarly shadowed out from the Hebrew word pards: which signifieth a pleasant and delightful garden or orchard; principally alluding to that garden of Eden, wherein Adam was placed at the first, in a very blessed and comfortable estate and condition. To the which end also, our Saviour joineth these two together, (with me, in paradise) meaning, in the like happy estate & condition for ever (though not in the same degree, of honour, & glory, which is not meet for any creature) according to the most holy prayer of our Saviour. john, 17.20.21.22.23.24. Such is the most gracious promise, and answer, which he maketh the repenting sinner: he himself, as well as the thief, hanging yet fastened to the cross. Wherein notwithstanding, we see how he beginneth his most glorious triumph. The which words of our Saviour, were no doubt, not only comfortable to the thief that was (though now no thief, but a Saint clothed with the righteousness of Christ by a true and lively faith) but also to Marie the mother of our Saviour, and to the other Maries, mentioned before: and to john his beloved Disciple, who no doubt marked these things, and laid them up in their hearts. And they may also be exceedingly comfortable to us, and to all true believing Christians: as we are diligently to observe in our course and order, among the rest of the comforts.  
Hitherto of the first part, or space of time, and the memorable things falling out therein, which we propounded to ourselves to consider of: concerning the third, that is to say, the last part of the execution of our Saviour. The first part, or space of time, as we have seen, reached from the fastening of our Saviour to the cross, which was a little after the third hour, to the sixth hour of the day, which was with them about high noon.  
THe second space of time, which we, according to the course of the holy story, have propounded to consider of, as i● were in another division, or several treatise: is from the sixth hour to the ninth, touching those other like worthy and memorable things, which fell out in that time. Of this part of the story, let us therefore henceforth set our minds, with like reverence and diligence, earnestly to inquire. But this we are to do, from the ground & testimony of the holy story. Which therefore are the words thereof?  
44. It followeth thus in the Evangelist Luke, ch. 23. v. 44.45. And it was about the sixth hour: and there was darkness over all the land, until the ninth hour.  
45. And the Sun was darkened, & the vail of the Temple rend through the midst. The holy Evangelist, having described unto us, the notable conversion of one of the thieves, & the gracious acceptation which our Saviour vouchsafed him: he telleth us now, about what time, this gracious work was accomplished: to wit, about the sixth hour. The which being little regarded of the scornful beholders (though indeed it was a very wonderful and miraculous work) the Evangelist declareth further, that it pleased God to take an other kind of course to reprove this wicked people then by his insensible creatures. Of the which sort, the Evangelist rehearseth two in our present text. The first, that from the sixth hour to the ninth, God had as it were put out the light among the people: the reason whereof was, that he had taken away the light from the Sun, which had been from the fourth day of the creation, until that time, and so ever since, the ordinary instrument & lamp thereof. The second reproof by insensible creatures, was the miraculous rending of the vail of the Temple through the midst. But as touching the rending of the vail, in so much as it seemeth that Matthew & Mark do rehearse it in the more orderly course, together with a more full narration of other things of like nature: we will defer to speak of it, till we come to them. In the mean season, let us diligently consider of this one wonderful and fearful work of God, in casting darkness upon the face of the earth. Whereby, no doubt, the Lord God from heaven, would make manifest to the reproof both of jew & Gentile (but specially of the most unthankful, wicked and blasphemous jew) these four things. First, the greatness and grievousness of their sin in the own nature, insomuch as most gross ignorance was joined with most extreme impiety: the which the Sun was (as we may say) ashamed to behold any longer, or to cast forth her beams, that any should continue their contumelious gazing upon this spectacle, most unworthy their beholding.  
Secondly, God doth hereby declare, how grievous & displeasing unto him, their sinful dealing was for their parts, against our Saviour to be blessed and adored for ever.  
Thirdly, as a further consequent thereof, that his most heavy & terrible punishment, should in due time (as it came also to pass within a few years after) fall upon them, together with gross blindness of their understanding, as appeareth to this day. For darkness was a most fit sign, to threaten & portend such a grievous calamity in either respect: insomuch as ignorance, & all kind of adversity, and the trouble or vexation thereof, is in the holy Scriptures usually termed by the name of darkness: as on the contrary, true knowledge, prosperity, & comfort, is by light, according to that Isay, ch. 5.30. & ch. 8.22. & 9.1. ●. & ch. 6●. 1.2.3. Lament: ●. 1.2. Ezek: 37.7.8. Amos 5.18.19.20. Micah: 3.6. and in many other places. Read also, 2. Cor: 3.14.15.  
Fourthly, God did by this darkness, plainly give to understand, that the crucifying of the Son of God, so vilely accounted of among these crucifiers: is a matter of most worthy & memorable note, and of the greatest both precedence and consequence (as one may say) that ever hath been, or shall be, from the beginning of the world, to the end of the same. For to this end, he hath by this shange darkness, made this time of special note, not only by holy Scriptures, but also by many testimonies of heathen records.  
The strangeness of this miraculous darkness, is to be observed in three things. 
The ground & history of his leading to be crucified.  First in the cause of it, which was no natural eclipse, or defect of light, by the interposition of the Moon, as it cometh to pass in our ordinary eclipses, much less by the shadow of any dark cloudy weather: but as the Evangelist Luke reporteth by the defect of light in the Sun itself, and that also in the time, when it should have been) as we make reckoning) in the full strength and brightness of it. For as he writeth (guided by the Spirit of truth) about the sixth hour, that is about high noon, The Sun was darkened. And that it was no ordinary eclipse, by the interposition of the Moon: the time of the month, when this darkness was upon the earth, doth of itself declare: insomuch as it was at the full, and not in the new of the Moon, that the Passover was celebrated by the ordinance of God, as well as by the constant practice and custom of the jews themselves. This therefore, doth first of all show, that this darkness was most extraordinary and miraculous, like unto that darkness which God cast upon the Egyptians, as a punishment for their cruelty against the Israelites, though it continued not so long: and of the like nature, with that blindness which the Angel cast upon the Sodomites, who made their more than beastly assault against the house of Lot.  
Secondly, the continuance of it, in one equal degree of darkness, yea of gross and uncomfortable darkness no doubt, by the space of three whole hours, showeth that it was no ordinary eclipse.  
Thirdly, in that although the natural cause of the darkness, was a most extraordinary defect of light in the Sun itself, to all the land of Israel: and by all likelihood, an obscuring of the air over that part of the world, insomuch as the cause of darkness was in the failing of the Sun itself: yet God so ordered the matter, that from no record it is alleged hitherto, that it was so palpable in any place as it was in Israel. As if the Lord minded to promise light, and peace, to the Gentiles though he threatened war and misery, against the obstinate jews. So that in this respect, he took a contrary course, to that of the darkness of Egypt, which threatened desolation to the Egyptians: when as light at the same season, shined only to the Israelites in Goshen, where they dwelled in portion of the land of Egypt, as a promise of comfortable deliverance unto them. Exod: 10.21.22.23.  
And thus, this three hours darkness, which was (as three Evangelists, Matthew, Mark, and Luke do testify) continued from the sixth hour to the ninth: it was a doleful Sermon of three hours long, to a most lightsome & vehement reproof, and condemnation, of the most blind ignorance, and most deadly malice of the persecutors of the glorious Son of God our blessed Saviour. Thus much briefly, concerning the second space of time, belonging to the last part of the execution of our Saviour.  
THe third space, which is the last of the third part of the story of the execution, is now to be henceforth weighed, & pondered of us: to wit, from the ninth hour, to the taking down of the body of our Saviour from the cross. Wherein, many things of most grave moment, will offer themselves to us, as being most worthy our best considerations: as the text itself, will most faithfully lay before us. Let us therefore first of all look unto that.  
Question. Which of the holy Evangelists do most fully report, those so worthy things, as fell out in the same?  
Answer. The Evangelists, Matthew, and Mark are most large in the most points: and the Evangelist john in some other, Nevertheless, though the Evangelist Luke is most brief, yet he reporteth some thing which all the rest omit.  
It is very true. And therefore it is our parts to inquire what every witness saith of his certain knowledge, in every point. Let us begin with the Evangelists Matthew, and Mark.  
Question. What writ they?  
46. And about the ninth hour (saith the Evangelist Matthew (chap: 27.46. 
The ground and history of his ●gon●● upon the Cross.  etc. that is (according to the Evangelist Mark, chap: 15, 34 etc.) At the ninth hour, jesus cried with a loud voice, saying, Eloi, Eloi, lammasabachthani? which is by interpretation. My God, my God, why hast thou forsaken me? Or as in Matthew, Eli, Eli, etc.  
47. And some of them that stood there, when they heard it, said, this man calleth Elias.  
48. And strait way one of them ran, and took a sponge and filled it with vinegar, and put it on a reed, and gave him to drink.  
49. Other said, let be: let us see if Elias will come and save him.  
35. In Mark, thus. And some of them that stood by, when they heard it said, Behold he calleth Elias.  
36. And one ran and filled a sponge full of vinegar, and gave him to drink, saying, Let him alone: let us see if Elias will come and take him down.  
Thus indeed, do Matthew and Mark set down these two points, first, the lamentable complaint of our Saviour, having continued now about six hours, in great dolour, and most bitter grief, both of body and soul upon the cross, together with the mockings of some that stood by: and then, the reaching of vinegar to our Saviour. But this last point, is more fully laid forth by the Evangelist john: and therefore let us hear it from him.  
Question. What are his words?  
Answer. In the 19 chap: verses 28.29.30. thus he writeth thereof.  
28. After, when jesus knew that all things were performed, that the Scriptures might be fulfilled, he said, I thirst.  
29. And there was set a vessel full of vinegar, and they filled a sponge with vinegar, and put it about an hyssop stalk, and put it to his mouth.  
30. Now when jesus had received of the vinegar, he said, It is finished, and bowed down his head, and gave up the Ghost.  

Explication.  This is the more full report of the Evangelist john, touching that point. But yet again, before this our saviours giving up of the Ghost: Matthew and Mark testify further, that our Saviour in giving up the Ghost, cried again with a loud voice, chap. 27.50. and chap. 15.37. Yea and the Evangelist Luke, chap. 23. verse 46. testifieth in this point, more than all the rest: setting down the words, which he used in this latter cry. For as he writeth, our Saviour cried with a loud voice, and said, Father into thine hands I commend my Spirit. And when he had thus said, he gave up the Ghost.  
These than are part of the most memorable things, to be diligently weighed of us, in the last space of the time, of the execution of our Saviour: from the ninth hour, to the time that he was taken down from the Cross. The rest do follow: for the report whereof, we will first return to the Evangelist Matthew, Question. as it followeth from the 51. verse of 27. chapter. What are his words?  
Answer. 51 And behold (saith the Evangelist) the vail of the Temple was rend in twain, from the top to the bottom, and the earth did quake, and the stones were cloven.  
52 And the graves did open themselves, and many of the bodies of the Saints which slept; drose,  
53 And came out of the graves after his resurrection and went into the holy City, and appeared to many.  
54 When the Centurion, and they that were with him watching jesus, saw the earthquake and the things that were done: they feared greatly, saying, Truly this was the Son of God.  
55 And many women were there, beholding him a far off, which had followed jesus from Galilee ministering unto him.  
5● Among whom was Mary Magdalene, and Mary the mother of james and joses, and the mother of Zebedeus sons.  
Hitherto, out of the Evangelist Matthew, from the 51. verse of this 27. chap. mentioned above, even to the 57 verse of the same. The testimony of the Evangelist Mark, chap. 15. verses 38, 3●, ●0 41. is the same: though not so full in the former two verse●, as the Evangelist Matthew writeth.  
But in the latter two, Mark is something more than he, as we read thus: 
The ground & history of his leading to be crucified.  There were also women, who beheld a far off, among whom was Mary Magdalene, and Mary (the mother of james the less, and of joses) and Salome. Who also when he was in Gatile followed him, and ministered unto him, and many other women which came to with him unto jerusalem. Thus is Mark a little more large here, then Matthew. And Saint Luke (though in the rest more silent) yet both in this testimony concerning those that were the best sort of the beholders of our Saviour, and also concerning the Centurion: he remembreth something more, then either of them do, ch. 23. verses 47.48.49.  
Question. What are his words?  
Answer. 47. Now (saith S. Luke) when the Centurion saw what was done, he glorified God, saying, Of a surety this man was just.  
48. And all the people which came together to that sight, beholding the things which were done smote their breasts and returned.  
49. And all his acquaintance stood a far off, and the women that followed him from Galilee, beholding these things.  

Explication.  Here we see then, that (as was said) S. Luke addeth some thing in these points, above Saint Matthew and Mark: though in other things again, they are more full than he. And so we perceive that it is to very good use, that we diligently compare all the Evangelists together, that we may lay up, not only their several instructions a part, but also one entire instruction from them all, in the treasury and record of our hearts.  
And now again, before we come to the time of the taking down of the body of our Saviour, from the cross: the holy Evangelist john, reporteth at large, other things of very worthy note, which none of the other Evangelists writ any word of.  
Let us therefore, here join his further supply unto the former. And so shall we have all things gathered together and laid before us, the which are worthily to be observed for ever, concerning the last space of the time, that our Saviour continued upon the Cross: that is to say, from the ninth hour until the time that his body was taken down. Which was not (as we shall see afterward) long before the evening.  
Question. What is this special report of the Evangelist john?  
Answer. In the 19 chapter thus we read, from the 31. verse, to the 38.  
31 The jews then (because it was the preparation, that the bodies should not remain upon the Cross on the Sabbath day, for that Sabbath was an high day) besought Pilate that their legs might be broken, and that they might be taken down.  
32 Then came the soldiers and broke the legs of the first, and of the other which was crucified with him.  
33 But when they came to jesus, and saw that he was dead already, they broke not his legs.  
34 But one of the soldiers with a spear pierced his side, and forthwith there came blood and water.  
35 And he that saw it doth bear record, and his record is true: and he knoweth that he saith true, that ye might believe it.  

Exod. 12.46. Numb. 9.12.  36 For these things were done, that the Scriptures should be fulfilled, Not a bone of him shall be broken.  

Zech. 12.10.  37 And again, another Scripture saith, They shall see him whom they have thrust through.  

Explication  Hitherto, the report of the Evangelist john, is in this narration singular above the rest. And thus we have now before us, in this collection, the whole history of the last space of time, wherein our Saviour continued upon the Cross, and in the which, the execution of pilate's sentence of condemnation given against him, was perfited: or rather, the sentence of God's divine judgement, and condemnation upon him, for a time, for us, and all his elect: that we might for ever be acquitted, and saved from our sins, and the eternal wrath of God by him.  
In which part of the holy story, concerning this last space of time: 
The ground and history of his agony upon the cross.  we have many, most memorable, and worthy things to consider of. Let us briefly lay them together, so as we may inquire of them, in some commodious course and order, for our better understanding and remembrance of them.  
Question. How may that be?  
Answer I have heard you say, that we may well consider of them all: First, under this division or distribution of the things: either as they fell out before the death of our Saviour, now very nearly approaching: or together with his death, and immediately after: and so forth, till he was to be taken from the Cross.  
It is not amiss, if we do so. Let this therefore be agreed upon. But yet so, as we do in no case lightly pass over the death itself: which is as weighty a point, as any thing else: So that we may (for the avoiding of this so unworthy an escape) add it as a third member, though reckoning it in the second place after this manner: considering first of the things as they fell out before his death, now very nearly approaching: secondly, of the death itself: thirdly, of those things which fell out, immediately with, or after his death: and so forth till the time of his taking down from the cross.  
Question. First therefore, which are those things, which went before his death, now very very nearly approaching: to wit, shortly after the ninth hour?  
Answer. Beside the renewing of the light of the Sun, at the ninth hour. We have on the one side four most grave speeches of our Saviour, to be weighed of us: the instruction and comfort whereof is greater than is the light of the Sun when it shineth most comfortably upon us. And on the other side, we have recorded unto us, the renewed mocking of some most profane and contemptuous wretches against our Saviour, in deriding the first of his speeches.  
These things indeed, are evidently recorded, as we may easily see by laying the sundry testimonies of the holy Evangelists together.  
ANd first, as touching the four speeches of our Saviour, a little before his death (which we may account the last words of his last will and Testament, and as the ratifying of all that ever he spoke, or did, or suffered for us) they are (after the silence of two or three hours of darkness upon the land, and of the continuance of extreme dolors unto the soul of our Saviour) as the breaking forth of light out of darkness, much more comfortable to our souls, than the natural light of the Sun is to our bodies: as it will, by the grace of GOD appear, in the opening of them.  
Question. Which are those four speeches of our Saviour that you speak of?  
Answer. The first was in these words. Eli, Eli, lamasabachthani? which (as the Evangelists Matthew and Mark say) is by interpretation, My God, My God, why hast thou forsaken me? Mat: 27.46. and Mar: 15, 34.  
The second speech was this, I thirst john 19.28.  
The third, It is finished, john, 19.30.  
The Fourth, Father into thine hands I commend my Spirit. Luke chapter 23.46.  

Explication  The first of these most holy and memorable speeches of our Saviour, was (as of itself, it is clear and evident) a most doleful complaint, and effect, of his long continuance under the heavy sense of the wrath of God: and namely, in the last three hours of darkness, which were no doubt unto him a representation of Hell, the place of utter darkness, answerable to the nature of his anguish and torment which was very hellish, so far forth as for the time might be endured of him: as uncomfortable (out of all question) to him in his natural sense, as they are spiritually comfortable to us, in regard of the most sweet fruits and effects thereof, to the souls and consciences of all true believers: whosoever have learned most earnestly, to discern the extremity of their eternal misery, without jesus Christ, by reason of their sin.  
But to the end we may rightly understand the mind of our Saviour: we must take heed, first that we do in no wise take them, as if our Saviour did utter them either of impatience, and in way of expostulating, as if he were over hardly dealt withal at the hands of God: or as one in despair, or pretending a thing that was not in truth felt of him: or as if his humanity were simply forsaken of the deity, and so the union of both natures, human and divine, were dissolved from being one Person of the mediator: or that the father were utterly estranged from him, and had reprobated & rejected him, etc. We must, I say take great heed, that we do in no wise, conceive any of these things. For it is unpossible, that any of them, should befall our Lord jesus Christ, the Lord our righteousness, who never knew any sin, neither was guile at any time found in his mouth: and who (being the natural Son of the Father, and perpetually loved of him, yea even in that he is man) remaineth an high Priest for ever after the order of Melchisedech, one true, eternal, & everlasting God, with the Father and the holy Ghost, in the unity of one & the same divine nature: as we have seen at large heretofore. For how possibly, should the unity of the Godhead, be at any instant, for one moment, divided? How could the inseparable union of the Person of Christ be dissolved? How could he that was most sincere and void of all guile in his whole life, dissemble, or pretend that which was not in truth, at the point of his death: when truth especially is required, and wherein God is is especially most near to judge and try the heart? How could he that was perfectly righteous, sin through any impatience, or by charging God with any unrighteousness: as if the most dutiful Son, should disgrace his most honourable Father? Finally, how should he that calleth God his God, yea most earnestly, and with a loud voice calleth him so, and that in the hearing of all: yea who insisteth in it, with an instant repetition, O my God, my God: Yea and acknowledgeth him the almighty God, able as well as willing to secure & deliver out of the deepest & most dangerous gulf of distress that may be (for so the word Eli signifieth: as if he should have said in our language, O my mighty God, my mighty God) how therefore, I say, should we think, that he should despair: yea that he should have any the least distrust, either in the good will of god toward him, (whom he calleth in most special manner his God) or in his power, whom he acknowledgeth to be almighty? God forbidden, that we should, either to the dishonour of our Saviour himself, imagine any such thing against him: or to the weakening and destroying of our own faith. For if he were not perfectly righteous, even to the death: how would we be justified by him in the sight of God? And if he had not been God in our nature without separation, how should he have prevailed against the most heavy wrath of God, which for the time, had overwhelmed him for our infinite and most heinous sins, and for the sins of all the elect: How then (may it be said) are we to understand the words of our Saviour: who though he calleth God his God, saith nevertheless, Why hast thou forsaken me?  
Question. What are we to answer to this?  
Answer. We are to understand them, as a most humble and dutiful supplication, to God his heavenly Father, bewailing and lamenting the extremity of that dolour and torment, both of soul and body, which he had now continued in a long time for the sins of his redeemed people: marveling withal, through human infirmity, though without all sinful passion of mind, (the Deity of his Person also hiding as it were, and withdrawing itself from the humanity as touching the comfort thereof, though never separated in respect of the secret and effectual power and presence of it) that he having in nothing offended God, nay in all things having been most perfectly obedient to him, yea both in nature and will, most nearly knit unto him: should, all this notwithstanding, remain still thus long void of all comfort, yea full of all human confusion and torment, as if he had been one utterly rejected and cast off by God, into the state and condition of the damned in hell: though therewithal he knew, that it was unpossible, that he should finally, and for ever, remain and abide so.  
This was indeed (so far as we in our shallow conceits can comprehend) the mind of our Saviour: though no doubt, he apprehended more in the uttering of these words (both touching the infinite wrath of God, cast upon him for our sins, and also touching the infinite mercy of God, in minding, for his sake, to forgive them unto us, 
Explication.  together with the punishment of them) than we can reach unto. He marveled, not that the wicked should so so molest him: but that God himself should so long delay his help, and remain as it were an adversary against him. Yet so d●th our Saviour marvel and complain, as he hath in nothing more notably declared the perfection of his most holy obedience, and the perfect union of the divine nature with the human, then in this, that notwithstanding he was, and had continued, in this most doleful and lamentable estate so long a time, as was above all human strength to have endured: yet he beareth it most patiently in respect of our sins, for whom he suffered: only bewailing, and as we may say, bemoaning his pitiful estate, as it were into the bosom of God: nothing doubting, but his own innocency and righteousness together, with his most holy prayer and sufferings, should now at the last in due time, be in due sort; that is, most graciously regarded of him: not only on his own behalf, but also for the eternal benefit of all the elect.  
This most excellent mind of our blessed Saviour: insomuch as it is notably expressed, by the faithful servant of God, M Beza, whom he hath made wise, among many other, to be an excellent interpreter & teacher of his will: I will for a further declaration of the mind of our Saviour in these words, allege that which he hath publicly preached, and written to the s●m● end. The words of this faithful servant of our Saviour Christ, are these: In primis (inquit) hoc positum esto, vocibus istis, non exprobrationem, non iudignants, animi aversationem, contineri: quasi jesus Christus cum Patre contenderet, & rationem huius tractationis exposceret (nec enim ad eum ut Deum suum, & quidem iterata voce Dei sui, se conuertere●): sed lamentabilem esse vocem animi, in summis angustij● posi●● & quidem filii ad Patris omnia jussa obsequentissimi, sed qui seipsum in hoc agone ●um in tuctur, putat, nisi aliunde sibi auxilium feratur, fore prorsus imparem tanto ferendo oneri, & quae sibi essent imposita perficiendi & ad optatum finem deducendi, quasi Patrem his vocibus compellaret, Euge Pater, ad sum & quidem volens in eo statis in quo esse me voluisti, sed furoris tui sensus hos gemitus extorquet, dum miror qui fieri posit, ut nullum sentiam tui favot is & virtutis praesentiam, sine qua tamen quod tu in me vis efficere, & ego volens & sponte in omnibus tibi parere cu●io, nunquam suum sortiri possit e●itum.  
Ab hoc igitur puro & integro sonte querela ista manavit, iam olim a Davide totidem verbis dictata, de seipso etiam in maximis suis angustijs verba faciente Psal. 22. sed tanquam jesu Christi figura, quod ex Psalmi reliqua part fit conspicuum. Obiter autem, ma●na inaequalitas hac in part, inter figuram et veritatem, est obseruanda. Nam Davidis hunc Psalmum scribentis, afflictissimus & calamito sissimus status, infini●●s partibus erat inferior passionibus quas in cruse Christus patiebatur: sive causam, sive mensuram, sive etiam effecta consideremus. Prae●erea, licet david non sine fide & spe pr●ces illas fuderit, tamen quod in perfectissimorum etiam Deifiliorum optimis operibus contin it, humanum aliquid passui est, ac proinde reliquiae superfuerunt vitiositatis, quum fides nostra semper incredulitate mixta sit, & spes aliquo ●effidentiae gradu. At in Christo, qui sine vitio pas●iones omnes nostras animales inanerat, sine vitio & imperfection, ista, sicut & reliqua ipsius tum dicta tum facta, fuerunt.  Homil. 32. in Historiam Passionis. 
That is, first of all (saith he) let this be agreed upon, that these words contain not in them any waywardness of an upbraiding, or angry mind: as though jesus Christ should contend with his Father, and urge him to give an account why he should thus deal with him (for then he would not have betaken himself unto him as to his God, and that by doubling of the word his God) but that they are a doleful speech, of a mind most deeply distressed, yea even of a Son most obedient to all the commandments of his Father. Yet so, as while he considereth himself being in this agony, he thinketh that unless some help be yielded unto him, more than his own: that he shall be altogether unable to bear so great a burden, and to perfect those things which were imposed upon him, and to bring them to their desired issue: as though he should speak to his Father in these words; Behold O Father, I am here: yea even willingly, in that estate wherein it is thy good pleasure that I should be: but the sense and feeling of thy exceeding great anger, doth forcibly draw from me these complaints, insomuch as I cannot but marvel, how it should come to passed, that I should perceive no presence of thy favour and assistance: and the rather, because without it, that, which it is thy will to work by me, and whereunto also I am willing and desirous readily to obey thee in all things, can never attain the kindly issue of it.  
So then, from this pure and entire fountain, hath issued the present complaint, which long since was uttered by David in the same words, he speaking of himself, in respect of those exceeding great straits which he was in: Psal. 22.1. Yet as a type of jesus Christ, as it is manifest from the rest of the Psalm. Wherein notwithstanding, we are to observe by the way, that there is a great inequality between the figure & the truth itself. For the state of David who wrote this Psalm, though being very full of affliction and calamity, yet was it by infinite degrees less than those sufferings which Christ endured upon the Cross: whether we consider the cause, or the measure, or the effect thereof. And beside, Albeit David did not power forth those his prayers without faith and hope, yet as it falleth out in the best works of the most perfect among the children of God, he made some human failing or slip, so that there might easily be some remainder of fault, seeing our faith is always mixed with unbelief, and our hope with some spice of doubting.  
But in Chri●●, who took upon him all our human passions without sin, these things we●e without all sin and imperfection, as all other of his speeches and actions were.  
Hitherto Beza in his 32. Homily, upon the History of the Passion of our Saviour Christ.  
And thus it may be evident unto us, how infinitely great and grievous the sufferings of our Saviour were: even from the beginning in the Garden, and before, to the very end of the same, though not in every moment in like degree: so that well might the same worthy servant of our Lord jesus Christ, both preach and write, as he hath done in the beginning of the same Homily: that it is not enough for us to know and believe, that jesus Christ suffered for us unto the death, as it is only the separation of the body and the soul, unless we do consider this death of his, after a special manner, without which, the death of Christ could not be our life. And therefore, as he saith further, they are exceedingly deceived, and do still continue in error, who look no further then upon those griefs which be bodily, sensual, and natural, in these sufferings of Christ, and namely in this his death, etc. And a little after; The death of Christ (saith he) was such as our sins do deserve: and therefore it behoved our surety and pledge, to suffer not only the dolours and vexations which are common to soul and body, even to the last breath: but that unto these, should come also, that which is the greatest of all other: to wit, the feeling of that horrible wrath of God, even in the soul itself, the which the sins of all the elect, which are, have been, and shall be to the end of the world, did deserve.  
Moreover, whereas we are by our sins, made debtor, not only to the first death, which is a separation of the body from the soul: but also to the seco●d death, which beside the torment of the soul for a time, is a renewed coupling of the body and the soul, accompanied with the perpetual curse of God, and all unutterable torments to endure for ever. He saith further, that our Saviour Christ our surety, that he might deliver us from both, hath suffered the first death, accompanied with all the apprehensions and terrors of the anger of God, whereby the unbelieving that die, pass from the first death to the second. But insomuch as he willingly endured the sorrows of the first death, joined with the apprehensions and terrors of the second, and that also with a willing, and most holy, and most perfect obedience, clean contrary to the rebellion of our first parents: therefore he was freed from the corruption of the body, an effect of the first death; and much rather from the eternal punishments of the second. Nay contrariwise, by the first death, he hath made a way to the glory of the true and perfect life, both for himself, and also for all those whom the Father have given him, etc. So then he hath most mightily and valiantly vanquished, as well the first death, as the terrors and apprehensions of the second: and he hath appeased the wrath of God toward all his elect, the true believers in his Son our Lord jesus Christ. This virtue flowing from the head to the members, not without an exceeding great wrestling of the humanity: out of the which, he himself, though he was most just, and had received the Spirit without measure, could never have gotten forth, unless his Godhead had upheld our nature in him, that it should not be overcome.  
And in the same Homily, speaking of that dereliction or forsaking, which our Saviour complaineth of: we affirm (saith he) that this word is to be understood in such sort, as God oftentimes is said, either to come to us, or to departed from us: to know us, or not to know us: to wit, in respect of his special favour and presence. Wherefore we will not doubt to say, that in this combat, our nature remained in the Person of jesus Christ, and shall remain for ever, without any separation from the Father and the holy Ghost: but as touching the sensible favour and special presence of the Deity, whereby he should be released from the horrible and astonishable feeling of the anger of God against our sins, the which his justice must revenge by most bitter punishments upon our Surety: it was behoveful, yea necessary, that it should for a time be left destitute of all favour and present help of the Deity, except only so far forth as was necessary, lest it should fail in this encounter. And of this very same thing, have the ancient spoken exceeding well, and very fitly, concerning this satisfaction for sin: that the Deity did as it were rest itself: that is, did not put forth the own operation and working, for the causes already alleged. The which thing, we have also experience of in ourselves: insomuch as, though the body be a sleep after a sort, yet the soul is not essentially separated from it, howsoever it doth not exercise the actions thereof, as when the body is waking, save only that it maintaineth the natural life: in the which point lieth the d●fference betwixt a living body sound brought a sleep, and a dead carcase.  
To the same purpose, writeth the same servant of Christ, a faithful and learned Preacher of his Gospel: concerning the trouble of the soul of our Saviour in the garden. Homily 5. to show, that how great soever and perplexed his sorrow was, yet it was without all sin. Understand ye further (saith he) a certain point, most necessarily to be known: to wit, that like as the human nature of jesus Christ was very natural, and yet void of sin; so also were his terrors without all spot of sin: howsoever the affections of our nature, which is altogether corrupt in itself (yea even when they seem to be worthy some praise, insomuch as there is remaining some natural discerning betwixt vice and virtue) they are no other, then corrupt fruits, from a corrupt tree, etc. Finally, that I may couch all in few words, all the human affections of the humanity of our Saviour Christ: the which in the most regenerate men, are always mingled with some frowardness, distrust, or despair: they were in him, naturally pure, and therefore defiled with no blot. And as the cause of all these things were in us, and not in him, but only upon him as upon our surety, in that he set himself to answer for us: so likewise, the punishment was in him, that it might not be in us. O the unmeasurable goodness, and more than incomprehensible wisdom of God: that the Son of God, should so far abase himself, that he should be plunged into the gulf of hell for us, to the end that he obtaining the victory over our enemies, should therewithal lift us up above all heavens?  
And a while after, to make it clear how our Saviour should be thus exceedingly troubled and perplexed in his human nature, seeing he was also very true God (he saith further) like as we rehearsed before: We must add, that which is not unfitly observed by one of the Fathers, concerning this mystery of our redemption imposed on the Person of the Son: that it was necessary that our nature in the which he was to suffer, should perfectly feel the horror of that curse of God, which we had deserved: and that he should for a season behold no other thing in the Person of the Father, but that horrible, and every way terrible, rage of the divine wrath, the which he must for our cause go under, and swallow up. And as touching the Godhead of the Person of the Son itself, it rested for the while, and did not put forth the virtue thereof, reposing itself quietly, as it were in the decree of God the Father. The same are we to judge concerning the Person of the holy Ghost, who sustained the human nature being in so great distress: only so far forth, that it should not be altogether swallowed up of the divine wrath. O unmeasurable and incomprehensible wisdom of God, revealed unto us for our singular benefit! yea made so plain, that it may be felt, when as yet, the Angels desire to see and search more thoroughly into it. 1. Pet. 1.12.  
Neither will I neglect in this place, to set down the words of this learned Preacher and Writer, which we read in his shorter notes, both upon Matthew chap. 27. verse 39 etc. Christ (saith he) that he might make a full satisfaction for us, suffered and overcame, not only the extreme vexations of the body, but also of the soul. And upon the 12. verse, etc. The heaven itself is darkened through horror, and jesus crieth out overwhelmed, as in the gulf of Hell, and in the mean while is scorned. And upon Mark, 15. verse, 34. Christ mightily incountering with Satan, with sins, and finally with death, all armed with that horrible curse of God, his body hanging upon the Cross, oppressed with exceeding dolour, his soul overwhelmed in the gulf of hell, he doth for all that, get out crying with a loud voice. And although death having wounded him, he is bereaved of life for a time; he shaking al● things, both high and low, the vail of the Temple being rend asunder, and with an enforced testimony from his executioners; he giveth to understand, that he himself shall shortly be declared the Conqueror and Lord of all, though the rest of his adversaries remained obstinate in their scorn.  
To conclude. If we would see this great point of the extreme sufferings, and inward perplexed distresses, and dolours of the soul of our Saviour Christ, both in the garden and upon the Cross, opened with great dexterity, and all contrary scruples removed: let us read his large annotations upon the 7. verse of the 5. chap. to the Heb. The which also, I will in a chief part set down in english, for their sakes that could not otherwise understand what he writeth. But (saith he) there are some also, who cry out, that we bereave Christ of his Deity if we admit this interpretation that Christ feared, left he being overwhelmed with adversity, should be overcome, or swallowed up of death. But I demand, hath not Christ not only taken the nature, but also all the affections of man, how base and weak so ever sin only excepted? Certainly he that denieth this, is no Christian. Wherefore if it be so, I demand how it should not agree to Christ to fear, yea to fear greatly, and to be sore abashed: seeing he sticketh not to acknowledge himself, in that he is man, to be ignorant of the secret counsels of God. Mark 13.32. And truly, unless our high Priest, had been tried this way also, yet without sin: how should he have delivered us from this evil, which is one of the chief: to wit, from that inmost sense of the wrath of God, from the trembling fear, and affrighting of the mind, while it should be thinking of that most severe judgement of the wrath of God? For whence was that invincible constancy of Martyrs, but from this, that Christ who felt those terrors, being heard out of them, did answerably take pity upon them? For that is of purpose repeated in many places of the same Epistle. But in this point, many things seem to have deceived some. First, because they have not distinguished what is to be attributed to whole Christ: that is, agreeable to either nature conjointly, or in that he is both God and man in one Person: and again, what is to be attributed to the same Christ in the abstracts agreeable to either of the natures apart: that is, either to his humanity, or to his Deity. Furthermore, this hath deceived them: that they have not considered, that there is a peculiar respect to be had, of that time wherein it behoved that man should be altogether, after a sort forsaken of God, as he himself crieth out upon the Cross. Not so indeed, as though God were separated from man (for if that had been so, he could not have been our Saviour by death) but so far forth, that he did not exercise that his power in man for the time: insomuch as otherwise, the satisfaction could not have been sufficient, unless man had felt God in very truth most wroth, not properly or simply against him, but against our sins. In the last place, this hath deceived them, because they have thought, that the affection of fear, and of this astonishment, whereby he feared lest being overwhelmed with evils, he should sink under them, or should be swallowed up of death: could not arise from any other thing then from distrust, and therefore that it could not be incident to Christ. But I demand of them, what then they do think that Christ feared? was it the torment of the body? verily that is something: for he was man, and nature abhorreth anguish. But we would be ashamed, I think, to find that constancy wanting in Christ, which is evident to be seen in so many thousand of Martyrs. 
Anaisthesia  For I say nothing of the sottishness of profane men, nor of the hypocrisy or madness of any. Wherefore it must needs be some other thing, that (I do not say) affected Christ: but which did so strike him, as we have no where, at any time, such an example extent, of such a commotion. For he is not only said to fear greatly ecthambesai, and to be grievously distressed, ademonesai, (which signifieth to be in a perplexed estate, 
Vocabulum ademonem significat ●rae, maerore concidere animo, & inopem consilij esse. ut idem Beza Hom ●. in Hist. Passionis.  and not to know what to do, perplexum & inopem consilij haerere, Mark: 14.32,) but also, now (saith he) my soul is troubled: and what shall I say? Father, save thou me from this hour. And what meaneth that thrice repeated saying, Father, let this cup pass from me? What this, that he sweateth drops of blood, falling down even to the ground? What, that he crieth out with so earnest a cry, that he was forsaken? What example of amazedness shall we find like to this, I pray you? wherefore it is some other thing that urgeth him so exceedingly: that is he beholdeth that horrible and more than infinite ways terrible judgement, of the Father being angry. He being one man, frail, mortal, and weak, beareth not some sins of one man, but all of all the elect. And do we marvel that he is greatly afraid, that he is amazed, that he is troubled, that he weary, that he crieth out, that he doth after a sort entreat those things which cannot well stand together, that he sweateth blood, that he crieth out that he is forsaken? But for all that he never disinherited. Be it so, who doubteth of this? But then, feared he not to sink under the burden, and lest he should be swallowed up of death? This I do earnestly deny. Upon what ground I do it, it shall from hence be easy to discern. If you look unto the words, he doth not pray that his mind may be strengthened, but that he may be delivered out of a danger, Father (saith he) save me from this hour. And last of all, he saith not, O my God, do not forsake me, (for he must after a sort be forsaken for a time, that he might be received) but he saith, O my God, my God, why hast thou forsaken me? And are not these the words of a man, thinking himself to be at the last cast, unless he be delivered out of this present danger? And are not these the words of a man crying out as if he had already perished in the gulf itself? Truly we cannot justly deny this, but the matter itself will reprove us. What then? Is he altogether out of heart? Did the author of our hope despair? far be it from us so to think, but even here we have a most perfect description of the ground of our consolation. For by how much we do see the eternal Son of God made the more abased, and abject for our sake, (sin still excepted) we can so much the less doubt either of the goodwill of the Father, or of the satisfaction made for us by the Son. Now the state of the matter is this: In every vehement commotion or perturbation of the mind (of the which sort, this no doubt was, if any other were ever in any man) the mind is so wholly taken up and busied, that the speedy proceeding of the powers of the mind is greatly hindered, insomuch as every power holdeth the whole matter in longer suspense. For example's sake, if our minds, being at liberty from every other thought, we shall touch any thing which may gently affect us, even in one moment of time, the external sense which is affected carrieth the whole matter to the common sense, and from thence to the judgement: and the judgement forthwith dete●mineth, that it is this or that which we have touched, neither can any motion be comprehended of us in our mind more quick than this. But if so be, we shall touch any thing extremely hot or cold: the whole mind is so taken up with grief, that er while, either we do not inquire what it is, or else we are feign to ask of other, or else to take counsel from our other senses: and that happeneth not only to those that are not aware, but also to those that have well bethought themselves: both because of the weakness of our nature, and also because of that most near mutual affection of all the faculties or powers among themselves, the which no doubt is the cause, that forgetting their own proper office, do run hastily together for their mutual succour.  
Hence come those perturbations upon sudden motions: of the which the mind once quieted and every power doing his office, it doth so repent us that we wonder at ourselves, that we should come to be at this point. Now it is necessary that we should consider this natural proceeding in Christ, if so be we mind to acknowledge him to be very true man, not such a one as he is now (as touching the infirmities of the flesh, all which he hath now laid away) but such a one as he was then especially, when he came to the last offering up of that his sacrifice. This only shall be found differing, that all his affections were altogether void of sin, when in ours there is always something amiss. Wherefore when he saith, Father what shall I say? Let us suppose, that his mind was so fixed upon that thought of the enduring of an infinite wrath, that no power did discern any thing particularly by itself, but was as it were fl●tting, or at uncertain, by reason that the general proceeding of the powers of the mind was interrupted. Moreover, when he desireth to be saved from this hour, when he prayeth that this cup may pass: let us understand, that his mind speaketh it, being so held in that very cogitation, that altogether it inclining to the one part, he is well near persuaded in himself, that there is no hope left, and that it could not be that he should stand under so great a burden. Last of all, when he crieth out that he is forsaken: let us suppose that his mind is not now altogether taken up in the thought and fear of the evil approaching, but as being buried in a deep gulf of extreme misery wrestling with great difficulty, how it might get forth of the same.  

God the Son, who suffered under Pontius Pilate.  But in all these things, let us hold these two points: to wit, 
The ground & history of his crucifying.  that they did not proceed from any distrust, but from the most vehement sense of grief: and then, that this whole action, is so to be considered in the several parts thereof, that we esteem of the whole, according to the end and scope thereof. For he did not so continue in that thought (the which nevertheless, as I said, was in itself void of all sin and fault) but incontinently invincible hope rea●ed him up. For he, the same that being stricken, saith, what shall I say? save me from this hour: he addeth, as it were in one tenor. But therefore came I into this hour. He that prayeth thrice, Father remove this cup from me: he addeth, Thy will be done. He that crieth out, that he was forsaken; doth nevertheless, call God his God. But to what end is all this discourse? Because, by how much we understand these things the more truly, are by so much the more certain of our salvation. And if any man do say, that these are curious or nice points, let him blame the Evangelists, who have laid them forth so plenteously, as those things, without the which it cannot be, that we should understand, either the greatness of our sins, or the fatherly good will of our God. But of these things, thus far: so as you add this one thing, to wit, that Christ, in that he was man, did in such wise greatly fear that terrible countenance of the Father being angry, that this notwithstanding, he did know with all, that he was not simply angry against him, who was guiltless of all sin, and in this respect did cheer up himself: yet when he considered that he had set himself in the stead of sinners, he was so stricken with the horror of God's judgement (and that not without cause) as there is not extant, neither can there be the like example; insomuch as indeed, he hath borne the punishments due to all our sins.  
Thus much out of the writings of this learned and godly interpreter: whose labours are a worthy help, to the clearing of this deep and difficult point of holy doctrine, most necessary to be truly understood, and believed, of every Christian. Wherein he accordeth with M. calvin another like excellent instrument of God, a worthy light in the Church of Christ, who was in the Gospel before him, and as a Father unto him. Whose words I will also set down upon good occasion as I trust, that we may see their blessed consent, and thereby also the doctrine itself so much the better.  
And first, concerning the trouble of our Saviour: a part of that which he writeth, in his Harmony of the Gospel. Matth. 26.37. may be translated into our language thus. Albeit God hath already exercised his Son with certain preparations, yet at this time (saith M. Caluins') he woundeth him more deeply, by striking an unwonted terror into him, by a more near insight of death. The which, insomuch as it seemeth to be unbeseeming the divine glory of Christ, that he should be stricken with great fear and heaviness, many interpreters have toiled themselves in seeking out evasions. But their labour hath been unadvised, and to little profit: for if we shall be ashamed of his fear and heaviness our redemption will fail us, and come to nothing. For truly (saith Ambrose) I do not only think that this needs no excuse, but also I do in nothing more admire his godliness and majesty. For he should have stood me in little stead, unless he had taken upon him my affection. So then, he sorrowed for me, who had no cause of sorrow in respect of himself, and he being bereaved of the comfort of the eternal deity, my infirmity is made irksome unto him. Boldly therefore do I name heaviness, because the Cross is that which I preach. Neither did he take our flesh in appearance, but even in truth. It was meet therefore, that he should take upon him sorrow, that he might overcome grief, & not refuse to have experience of it. Neither doth the praise of fortitude belong to them, who have rather endured the benumbedness, than the smart of the wounds. Hitherto Ambrose. Truly, they that do imagine the Son of God to be void of human passions, they do not truly, and in good earnest acknowledge him to be man. Nay rather, when we say that the divine power of Christ ceased, and was as it were hidden for a time, to the end he should by his sufferings perform the parts of a Mediator: 
The ground and history of his agony upon the Cross,  it is so far off from all absurdity, 
Belief in God the Son, who suffered under Pontius Pilate  that the mystery of our Salvation, could not otherwise have been fulfilled. In which respect, well saith cyril, That the passion of Christ upon the Cross, was after a sort not standing with his will, and yet very willing for the wills sake of the Father, and to the end we might be saved: thou mayest easily perceive by his prayer, Father if it be possible, let this cup pass from me. Now in that the word of God was God, and naturally life itself, no man will doubt that he feared death any whit: nevertheless, in that he was made flesh, he permitteth the flesh to suffer that which belonged unto it. Whereupon, as he was very man, he greatly feareth death, now being present at the very door, and he saith, Father if it be possible, let this cup pass from me. But because it is not possible, thy will be done, and not mine. Thou seest how the human nature, even in Christ himself, suffereth and feareth that which is natural unto it: but by the word which is joined with it, it is settled in that strong resolution, which beseemeth him that is God. And at the length (saith Caluin) he concludeth thus. Thou seest evidently, that death was not according to the will of Christ, in respect of the flesh. And yet again, that it was according to his will: insomuch as for the sake of it, agreeable to the will of the Father, salvation and life is given to men. Hitherto Cyril. To which end and purpose, Caluin addeth further, that the infirmity of the flesh, which Christ took, is to be accounted, as it is indeed, greatly differing from that which is in us. For in us, not one of our affections, is free from sin, insomuch as all of them, do exceed measure, and be not rightly qualified: but Christ was so troubled with heaviness and fear, that yet he did not lift himself up against God, but kept himself in good temper, and within the compass of true moderation. Neither is it strange, that pure and clear affections, should flow from him, seeing he was entire and free from all spot of sin: howsoever they were such, as did declare that there was human weakness in him: and on the contrary, that from the nature of man corrupted, nothing should come, but that which is as it were roared, and savouring of the dregs. Wherefore let this difference be observed, that Christ, though he felt weakness in his fear and heaviness, yet was free from all sin: but that our affections are sinful, because they break forth into excess. Now the manner of the affections, wherewith Christ was tempted, is to be noted of us. Matthew saith, he was stricken with heaviness and sorrow, or distressedness. Luke▪ that he was held with anguish. Mark addeth, that he feared greatly. But whence was that his sorrow, and distress, and fear, but that he apprehended in his mind, some more heavy and horrible thing, in death, then is the separation of the soul & the body? And certainly, he died not only that he might go from earth to heaven, but ●ather that he taking upon him that curse whereunto we were subject, might set us free from the same. So then, death was not simply, as it is a departure out of the world, a horrible thing unto him: but because the terrible judgement seat of God was before his eyes, and the judge himself armed with revenge, above that we can conceive: and because our sins, the burden whereof was laid upon him, did as a huge weight lie sore upon him. And therefore no marvel, though the bottomless gulf of horrible destruction, did grievously torment him with fear and great distress.  
Likewise, upon the next verse: Here again (saith calvin) the cause of so great sorrow, aught to be remembered of us. For death itself could not in such wise have tormented the mind of the Son of GOD, unless it had been well known to him, that he had to deal with the judgement of God.  
And upon the next verse, concerning the prayer of our Saviour Christ, and the gesture which he used in prayer, being in the ga●den: Although (saith Caluin) the bowing of the knee is commonly wont to be used in prayer, for a sign of honour and reverence: yet Christ lying down upon the ground, to make his supplication, disposed of himself after a very pitiful manner, answerable to the greatness of his dolour. O my Father (saith he) if it be possible, etc.  
Here some do put themselves to business in vain, to show that here is no prayer described, but only a complaint. But as touching myself, albeit I confess, that it was a desire upon a sudden, yet I am out of doubt that Christ conceived a prayer. Neither is it against this, that he desireth such a thing to be granted him, as was unpossible: for the prayers of the faithful, do not always hold on in one continued course to the end: they do not always keep one even measure: they are not at all times framed in an exact order: nay rather they being ere while intricate and perplexed, they either seem not well to agree one petition with another, or else they are broken off in the mid way: like as a Ship tossed by tempests, howsoever it is bound toward the haven, yet it cannot hold on in so straight and even a course, as if the Seas were calm.  
It is true, as I said before, that we must hold, that the affections of Christ were not disordered, so that (as it falleth out often with us) they should drive away that due moderation, which ought to have been in his mind: but so far only as might stand with the soundness and integrity of the human nature, he was greatly stricken with fear, and held so perplexed, that he could not but stagger, being as it were in the midst of a violent flood of temptations, when he made one request after another. And this is the reason, why he having prayed against death, doth by and by restrain himself, and submitting himself to the government of his Father, correcteth and calleth back that desire, which had upon the sudden fallen from him.  
But it is demanded, how he might desire, that the eternal decree of the Father, should be canceled, seeing he was not ignorant of it. For albeit he interposeth a condition, If it be possible: yet this seemeth unreasonable that he should speak, as if the decree of God might be altered. For this we ought to set down without all question, that it is unpossible that God should call back, that which he hath decreed. And yet, as it is in Mark, Christ seemeth to oppose the power of God to his decree saying, All things are possible unto thee. Nevertheless, it is a mis-alledging of the power of God, if any would hereby, make it uncertain and changeable, to the weakening of his truth.  
I answer, that it is no absurdity at all, though Christ, after the usual manner of the godly, do lay down his desire, wherewith he was vehemently affected, into the bosom of his Father, not looking to his divine counsel. For so it is, that the faithful, being guided by the wisdom and direction of the Spirit of God, do not always, when they pour forth their prayers, lift up their minds so high, as to pry into the secrets of God: neither do they as it were at their leisure, thoroughly consider, what is possible to be done: but er while, they are carried more speedily, through fervency of their requests. So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the book of life: the words are these, Therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee, raze me out of thy book, which thou hast written. So Paul in his Epistle to the Romans, chapter 9 verse 3. wished to be made anathema: the words of the text are these, For I would wish myself to be separate from Christ, for my brethren that are my kinsmen according to the flesh.  
Neither was this request of Christ, a prayer deliberated upon: but the force and vehemency of the dolour, drew this speech from him on a sudden, the which he by and by corrected.  
The same vehemency, did for the present, bereave him of the remembrance of the heavenly decree: so that at the instant, he did not consider that he was, on this condition, sent to be the redeemer of mankind: like as it falleth out oftentimes, that great anguish doth cast such a dimness upon the judgement, that all things cannot come at once to mind. At a word, it is no absurdity at all, though a present minding of all things, do not always meet in prayer, to the disposing of things in set order.  
And as touching that which Christ saith in Mark, That all things are possible with God: it tendeth not to this end, that he should set his power, and the unchangeableness of his truth and constancy, at any ●arre betwixt themselves: but insomuch as he could have no hope otherwise (as it is usual in great distresses) he casteth himself upon the power of God. Under the name of the pot or cup, it was said elsewhere, that the providence of God is meant, which disposeth to every one, his measure of the cross and afflictions: like as the Father of the family, doth appoint every servant his allowance, and distributeth to every child his portion. And in these words, Nevertheless not as I will: we see how Christ immediately even from the first beginning, doth moderate his affections and keepeth himself in very good order. But here it may first be asked, how his will could be pure from all fault, seeing it did not agree with the will of God. For insomuch as the will of God is the only rule of that which is good and equal: it followeth that all affections are faulty, which do dissent from it. I answer, that albeit this is the true uprightness, to frame all our affections, according to Gods will: yet there is a certain indirect dislenting in appearance, which deserveth not blame, nor is to be accounted for a sin: as put the case, a man desireth the peaceable and prosperous estate of the Church, he wisheth that the children of God were delivered out of their distress, that all superstitions were utterly taken away, that the rage of the wicked might be so restrained, that they should be able to do no hurt at all. These things, insomuch as in themselves they are right and good, the faithful may lawfully desire them, though it be the pleasure of God to dispose otherwise: who will have his Son reign among his enemies, his children to be exercised under the Cross, the victory of their faith, and of the Gospel, to be made the more glorious by reason of the contrary crafty devices of Sat●n.  
We see then, how these desires are godly, though in appearance they descent from the will of God. The reason is, for that God willeth not, that we should always exactly, or scrupulously inquire, what he hath determined: but he giveth us leave, to ask that of him, which is meet for us to ask, so far as we are able to discern. But the question is not fully answered. For insomuch (as it is said a while since) that all the affections of Christ were well ordered, how cometh it to pass, that he doth now correct himself? For he doth in such sort subdue his affection to the obedience of God, as if he had passed measure before. Certes, in the first request, that quiet moderation, which I speak of, is not so evident: in that he seemeth, as much as in him lieth, to withdraw himself, and to be unwilling to do the office of the Mediator. I answer, that he faulted nothing at all herein, because the terror of death, being suddenly cast upon him; there fell upon him therewithal such an astonishment, that he could not, but, (all other thoughts laid aside) betake himself to this request. Neither is it necessary, that we should curiously dispute here, whether the forgetfulness of our salvation, could privily creep into him: for this alone aught to satisfy us, that at the time when he broke forth into this request against death, none of those things came into his mind, which would hinder & stop the same. Now, if any man shall take exception, that the first motion was not so well ordered, as was meet, seeing it should have been restrained, or ever it had run out so far: I answer, that we cannot perceive in our nature, as it is corrupted, such an earnestness of affection, 
God the Son, who suffered under Pontius Pilate.  accompanied with such moderation, as was in Christ: but we are to give this honour to the Son of God, that we do not measure him by ourselves. For so do all carnal affections boil in us, that they do easily break forth into a stubborn wilfulness, or at the least, they have some scum mixed with them. But Christ was in such sort inflamed, through the fervency of his anguish, and fear, that he did nevertheless contain himself 〈◊〉 his measure. Yea rather, like as divers sounds, differing one from another are so far from untuneablenes, that they do make so much the more pleasant and sweet melody: so in Christ, we have the most notable pattern of the mutual proportion of the wills of God and man: so as the one may differ from the other, and yet be without all contrariety or ●arre. This place also doth plainly teach, that the old Heretics called Monethelites, were exceeding sottish, in that they imagined Christ to have had only one will. Indeed, in that he was God, he willed no other thing at all, then that which the Father willed: wherefore it remaineth, that it was his human soul, which had his affections differing from the hidden counsel of God.  
Now then, seeing it behoved, that Christ should captivate his will, and make it subject to the authority and government of God, although it was of itself well moderated: O how carefully ought we to restrain the licentious liberty of our affections, the which are continually both carried with a rash and unadvised headiness, and are also full of wilful sturdines! But be it, that the Spirit of God do govern us, that we desire nothing but that which standeth with good reason: yet do we own this obedience to God, that we do take it patiently, though our requests take no good success. For this modesty beseemeth faith, that we be content, though God do otherwise determine, than we do desire. And then especially, we are to go by this rule, that we ask nothing, but under this condition, that God may fulfil that which he hath decreed; in such cases, as we have no certain and special promise made unto us. But this cannot be, unless we do submit our requests unto him. Now it is demanded, what Christ obtained by this prayer? The Apostle to the Hebrews chap. 5.7. saith, that he was heard in that which he feared. For so ought that place to be expounded; and not as we commonly read it, for his reverence. Neither would that fitly agree, if Christ had feared death simply considered: insomuch as he was not delivered from that.  
Whereupon it followeth, that he was driven to pray against death, through fear of a greater evil. That is to say, when he saw the wrath of God bend against him, in that he presented himself before his judgement seat, laden with the sins of all the world, it could not be, but he must greatly fear the deep gulf of death. Wherefore, though he endured death, yet, seeing the sorrows of death being loosed, (as Peter teacheth Acts 2.24.) he got the upper hand in the combat: the Apostle saith, worthily that he was heard in that which he feared. Here do the unlearned buskell themselves, and cry out, that it is a thing unbeseeming Christ, that he should fear, lest he should be swallowed up of death. But I would have them tell me, what kind of fear they think it to have been, which drew drops of blood from Christ. For never would that deadly sweat have flowed from him, unless he had been in a direful and strange horror? If any at this day, should sweat blood, and that also so plentifully, that the drops should fall down upon the earth, it should be as a thing monstruous and incredible: and if it should happen through fear of death, we would say such a one to be very effeminate, and to have small courage in him. They therefore, that do deny Christ to have prayed: that the Father would deliver him from the gulf of death: they do impute that faint heartedness unto him, which were unbeseeming an ordinary man. If any shall object, that the fear which I speak of, should proceed of infidelity. The answer is ready: that Christ, so soon as he was stricken with the horror of the curse of God, 
Belief in God the Son, who suffered under Pontius Pilate  was in such sort touched in the sense and feeling of flesh, that his faith remained safe, and without all hurt. For the integrity of his nature, caused that unwoundedly he felt the same temptations, which do wound us by the stingings thereof. And in the mean while, they do foolishly imagine, that he was a conqueror without the fight, whosoever do exempt him, as having no feeling of the tentation. Neither is it lawful for us to think, that he used any counterfeiting, while he complained of the heaviness of his soul unto death: neither have the Evangelists set down an untruth, in that they have reported, that he was suddenly taken with heaviness, and to have been in great fear. Thus much out of Master Caluin in his Harmony of the three Evangelists Matthew, Mark, and Luke: upon the 37, 38, and 39 verses of the 26. chapter of Saint Matthew.  
And after all this, upon the 40. verse of the 27. chapter of the same Evangelist, he saith that the Son of God would abide fastened to the Cross for our salvations sake: until he had fully endured, both most raging torments of the flesh, and also horrible distress of soul, even to the death itself.  
But let us come to that which he writeth in the same his Commentaries, concerning the doleful complaint of our Saviour upon the Cross: 46. verse of the same chapter. Albeit (saith this excellent interpreter) there appeared more than human strength in the cry of Christ, yet it is certain that the vehemency of his dolour, did wring it from him. And truly this was a chief conflict, yea more grievous than all other torments: insomuch as he was so far from being relieved in his distress, by the aid or favour of the Father, that he found him after a sort estranged from him. Neither did he offer up his body only for the price of our reconciliation with God: but he suffered in his soul also, the punishments due unto us, and so was made a man of sorrows indeed, as Isaiah speaketh chap. 53.3. And truly, very sottish are they, who setting aside this part of our redemption, do stay only upon the external punishment of the flesh.  
Now nothing is more horrible then to feel God to be our judge, whose wrath is greater than all deaths. And therefore so soon as this tentation, was after a sort cast upon Christ, as if God were his adversary, and that he was appointed to destruction: he was suddenly taken with such an horror, as would have swallowed up all mortal men a hundredth times, but he escaped and prevailed by the wonderful power of the Spirit. Neither doth he complain feignedly, or after the manner of one that playeth his part in an interlude, that he was forsaken of God. Likewise, that which many pretend, as if he had spoken according to that which the people conceived, it is a sottish cavil. For very inward heaviness of mind, even by reason of the force and vehemency thereof, did enforce him to break forth into that complaint. Neither was that redemption which he wrought, only outward to the eyes, as I said not long since, but even as he offered up himself a surety for us, so would he in our stead, endure the very judgement of God. But it seemeth absurd, that a speech of despair should fall from Christ. The answer is easy, seeing though in the sense of the flesh, he did apprehend destruction: yet faith abode firm in his heart, by the which he beheld God present, concerning whose absence he doth complain. We have declared elsewhere, after what manner the deity gave place to the weakness of the flesh, so far as was behoveful for our salvation, to the end Christ might perform every part of a perfect redeemer. We have also noted the difference betwixt the sense of nature, and the knowledge of faith. So that nothing letteth, why Christ should not conceive in his mind, that GOD was estranged, as his feeling gave him: and yet therewithal, by faith to hold that GOD was favourable to him. As it is evident and plain, from the two branches of the complaint. For before he doth mention the tentation, he showeth that he maketh his refuge to God, as unto his God: and so by the shield of Faith, forcibly beateth back that appearance of forsaking, which did on the contrary part, thrust in itself.  
To conclude, 
Diro cruciaecu.  the faith of Christ was so untouched in this revengeful torment, that he bewailing that he was forsaken, did for all that, assured he trust, that the assistance of God was near at hand.  
Moreover, that this was a speech worthy to be in singular manner observed, hence it appeareth: in that the holy Ghost, to the end he might engrave it the better, in the remembrance of men, he would have it set down in the Syrian language. For this is as if he should bring in Christ continually repeating the self same words, which then he uttered with his own mouth. So that the sottishness of them is the more shameful, who pass by the great heaviness of Christ, and so horrible fear, lightly, and as it were in sport. But whosoever shall consider that Christ rook upon him the Person of a Mediator, on that condition that he should take upon him our guiltiness, as well in soul as in body: he will not marvel, that he should have to encounter with the sorrows of of death, as if he had been in the displeasure of God, cast out into a labyrinth of all misery.  
The same point, doth he notably lay forth, from the words of our Saviour, john chapped: 12.27. in his Commentary upon that Gospel, wherein that our Saviour complaineth that his soul was troubled, he noteth that it is no marvel, though scoffing persons make all but a matter of laughing: in so much as none can understand what the horrible grievousness of the sufferings of Christ meaneth: but such as are humbled with some experience in themselves. And then also, he showeth that it was not only behoosfull, but also necessary, that the Son of God should be so affected as he was: seeing by his death he was to make satisfaction to God, and to appease his anger, and curse, by taking our guiltiness upon himself, etc. Neither (as he saith) was it without re●son, that the Son of God should be so troubled, seeing the Deity hide it see fe, neither showed forth the virtue thereof, but rested after a sort, that he might make way unto the satisfaction, etc. And upon those words, What shall I say? Father, save me from this hour: but therefore came I unto this hour: he showeth that there are fi●e degrees to be noted. First, a complaint, the which broke forth from unmeasurable dolour. secondly, he perceiveth that he hath need of succour, and therefore lest he should be oppressed with fear, he i●q●ireth in himself, what he should do! thirdly, he betaketh himself to his Father, an● imploreth the aid of him, as of his deliverer. Fourthly, he calleth back the request, which he acknowledgeth, would not stand with his calling: and wisheth to suffer any thing, rather than not to fulfil that which was enjoined him by his Father.  
And last of all, preferring the glory of God alone, he forgetteth all other things: and makes no reckoning of them. The which points, the interpreter do●h notably open and clear, against such cavils and scruples, as flesh and blood raiseth against them. But because the same in effect is translated before, we will rest in that which we have already seen.  
He useth also the like dexterity in clearing the words of the Apostle, concerning the same matter, Hebrews, chapped: 5. verses. 7 8. where among the rest, he answereth to this question, How was Christ heard out of his fear, seeing he endured death which he feared?  
The which answer only, I will here set down. I answer therefore (saith he) that we must consider what the scope of his fear was. For why did he shun death, but because he beheld in it, the curse of God: and because he was to encounter with the guiltiness of all sins, and even with hell itself? Hence was his trembling, and anguish, in so much as the judgement of God is more th●n fearful.  
So then, he obtained that which he would: to wit, that he might prevail and get out of the sorrows of death, that he might be supported by the saving hand of his Father, that after a short time of combat, he might get a glorious triumph over Satan, sin, and hell. And in like manner, it cometh often to pass, that we desire this or that, but to another end. And God, denying us that which we have asked, yet findeth out a way to relieve us.  
This excellent, and most necessary doctrine, concerning the exceeding and incomprehensible greatness of the sufferings of our Lord jesus Christ, to make satisfaction to the divine, (that is the infinite justice of God for our sins) being thus set down, in diverse places of the learned Commentaries of this faithful and learned instrument, (a Scribe spiritually taught of God) it is by himself, exactly set down and notably couched together in his Institutions. 2. Book. chap: 16. Sections 10.11.12. and we have it already translated into our language. Nevertheless, it shall be to good purpose, that we desire the Printer to take the pains to set it down here also: and the rather, because he truly disputeth, to the reproof of all ignorant, or nice and partial interpreters of this deep mystery, that the sufferings of our Saviour, were so great, that they may justly be said to be a kind of Descension to Hell: that is to say, to have been so great, that they may without any hyperbolical, or excessive speech, be called very hellish torments, or sufferings.  
In that place of his Institutions therefore: Concerning Christ's going down to hell (saith calvin) beside the consideration of the Creed, we must seek for a more certain exposition: and we assuredly have such a one out of the word of God, as is not only holy and godly, but also full of singular comfort. Christ's death had been to no effect, if he had suffered only a corporal death: but it behoved also that he should feel the ●igour of God's vengeance: that he might both appease his wrath, and satisfy his just judgement. For which cause also, it behoved, that he should, as it were hand to hand, wrestle with the armies of hell, and the horrors of eternal death, we have even now alleged out of the Prophet, that the chastisement of our peace was laid upon him: 
Isai. 53.5.  that he was stricken of the Father for ou● sins, and bruised for our infirmities. Whereby is meant, that he was put in the stead of wicked doers, as a surety and pledge, yea and as the very guilty person himself, to abide and suffer all the punishments, that should have been laid upon them: this one thing excepted, 
Act. 2.24.  that he could not be holden still of the sorrows of death. Therefore it is no marvel, if it be said, that he went down to hell: seeing he suffered that death wherewith God in his wrath striketh wicked doers. For not only the body of Christ, was given to be the price of our redemption, but there was another greater, and more excellent price paid, in that he suffered in his soul the terrible torments of a damned and forsaken man.  
According to this meaning, doth Peter say, that Christ arose again, having loosed the sorrows of d●ath, 
Act. 2.24.  of which it was unpossible that he should be holden or overcome. He doth not make it simply death: but he expresseth, that the Son of God was wrapped in the sorrows of death, which proceed from the curse and wrath of God, which is the original of death. For how small a matter had it been, carelessly, and as it were in sport, to come forth to suffer death? But this was a true proof of his infinite mercy towards us, not to shun that death, which he in himself so sore trembled at. And there is no doubt, but it is the Apostles meaning, to teach the same thing, 
Heb. 5.7.  in the Epistle to the Hebrews, where he writeth, that Christ was heard out of his fear: some translate it reverence or piety, but how unfitly, the matter itself, and the very manner of speaking proveth it. Christ therefore, praying with tears, and with a mighty cry, was heard out of his fear: not to be free from death, but not to be swallowed up of death, as a sinner: because in that place, he had put our person upon him. And truly, there can be imagined no more dreadful bottomless depth, then for a man to feel himself forsaken and estranged from God, and not to be heard, when he calleth upon him, even as God himself had conspired to his destruction. And even so far we see, that Christ was thrown down, that by enforcement of distress, he was compelled to cry out, My God, my God, 
Psal. 22.2. Math. 27.46.  why hast thou forsaken me? For whereas some would have it taken, that he so spoke, rather according to the opinions of others, then as he felt in himself: that is no cause probable: for as much as it is evident, that this saying proceeded of anguish, even from the bottom of his heart. Yet do we not mean thereby, that God was at any time his enemy, or angry with him. 
Vid● Cyril. lib. 2.ae rec. fide ad Regi.  For how could he be angry with his beloved Son, upon whom his mind rested? Or how could Christ, by his intercession, appease his Father's wrath towards others, having him hatefully bend against himself? But this is our meaning, that he suffered the grievousness of God's severity, for that he being stricken and tormented with the hand of God, did feel all the tokens of God's displeasure, when he is angry and punisheth. Whereupon, Hilary argueth thus, 
Lib. 4. d● Trinit. Lib. 2. Lib. 3.  that by his going down, we have obtained this, that death is slain. And in another place, he agreeth with our iudgeme●t, as where he saith, The Cross, death, and hell, are our life. Again in another place: The Son of God is in hell: but man is carried up to heaven. But why do I allege the testimony of a private man, when the Apostle affirmeth the same, rehearsing this for a fruit of his victory, that they were delivered, who were by fear of death, all their life long, subject to bondage? It behoveth therefore, that he should overcome that fear, which naturally doth continually torment, and oppress all mortal men: which could not be done, but by fight with it. Moreover, that his fear, was no common fear, or conceived upon a slender cause, it shall by and by, more plainly appear. So by fight hand to hand, with the power of the devil, with the horror of death, with the pains of hell, it came to pass, that he both had the victory of them, and triumphed over them, that we now, in death, should no more fear those things, which our Prince hath swallowed up.  
Here, some lewd disposed persons, though unlearned, yet rather moved by malice, then by ignorance: Cry out, that I do a heinous wrong to Christ, because it is against conveniency of reason, that he should be fearful concerning the salvation of his soul. And then they do more hardly enforce this cavillation: saying, that I ascribe to the Son of God, desperation, which is contrary to faith. First, they do but maliciously, move controversy about Christ's fear and trembling, which the Evangelists do so plainly report. For a little before that the time of his death approached, he was troubled in spirit, and stricken with heaviness; and at his very meeting with it, he began more vehemently to tremble for fear. If they say, that he did but counterfeit it, that is too foul a shift. We must therefore, (as Ambrose truly teacheth) boldly confess the sorrowfulne● of Christ, unless we be ashamed of his Cross. And truly, if his soul had not been partaker of pain, he had been only a redeemer of bodies. But it behoved that he should wrestle, that he might raise up them that lay down.  
And his heavenly glory is in such sort nothing at all impaired thereby, that even herein gloriously shineth his goodness, which can never be sufficiently praised: in that he refused not, to take our weakness upon him. From whence also is that comfort of our anguishes and sorrows, which the Apostle setteth before us: that this mediator did feel our infirmities, that he might be the more earnestly bend to secure us, being in misery. They say, that that thing which is evil of itself, is unworthily ascribed unto Christ. As though they were wiser than the Spirit of God, which joineth these two things together, that Christ was in all things tempted as we are, & yet that he was without sin. Therefore there is no cause, that the weakness of Christ, should make us afraid, whereunto he was not by violence or necessity compelled: but of mere love to us, and of mercy, was moved to submit himself. And whatsoever he of his own will suffered for us, 
Heb. 4.15.  deminisheth nothing of his power. But in this one point, are these backbiters deceived, that they do not perceiu● in Christ, such an infirmity as is clean & ●ree from all f●lt & spot, because he kept himself within the bounds of obedience. For whereas there can be found no moderation in our corrupt nature, wherein all our affections, do with troublesome violence exceed all measure, they do wrong to measure the Son of God by that standard. But when man was in his uncorrupted estate, than there was a moderation bearing sway in all his affections, to restrain excess Whereby it might well be, that he was like unto us in sorrow, dread and fearfulness, and yet that by this mark he differed from us.  
Being so confuted, they leap to another cavillation, that though Christ feared death, yet he feared not the curse & wrath of God, from which he knew himself to be in safety. But let the godly readers weigh, how honourable this is for Christ, that he should be more tender & more fearful; then the most of the base sort of men are. thieves, & other evil doers, do wilfully hast to death, many do with haughty courage despise it, some other do mildly suffer it. But what resolution or fortitude were in this, that the Son of God should be daunted with horror, & well near altogether astonished with it? For even that which among the common sort, might be accounted exceeding strange, is reported of him, through vehemency of grief, very drops of blood did trickell down from his face Neither did he this, to make a show to the view of other, seeing he sent up his groans unto his Father, out of company in a secret corner. And this putteth it out of all doubt, in so much as it was needful, that Angels should come down from heaven to relieve him, in an unwonted manner of comforting.  
How shameful, (as I say) should this have been, to be so far tormented for fear of common death that he should melt with bloody sweat, & not be able to be comforted, but by the sight of Angels? wha●? doth no● that prayer thrice repeated (Father, if it be possible, let this cup departed from me) proceeding from an incredible bitterness of heart, show that Christ had a sharper & a ha●der battle then with ordinary death? And hence it appeareth, that those ●r●flers, against whom I now dispute, do boldly babble of things, which they know not what they mean: for th●t they never considered, what it is, or of ho● great importance, that we are redeemed from the judgement seat of God. But this is our wisdom, w●ll to understand, how dearly our salvation did cost the Son of God. Now if any man do ask me, whether Christ went then down to hell, when he prayed to escape death: I answer, that then was the beginning of it, whenby may be gathered, how grievous & terrible torments he suffered, when he knew that he stood arraigned for our cause, before the judgement seat of God. But although for a moment of time, the divine power of the Spirit, did hide itself, that it might leave the flesh to have experience of the own weakness: Yet it is meet, that w●e know that such was the tentation, through the feeling of sorrow and fear, that it was not against faith. And thus, was that fulfilled, which is in the Sermon of Saint Peter, Acts 2.24. that he could not be held of the sorrows of death, because when he felt himself, as it were, forsaken of God, yet he did nothing at all depart from trust in his goodness. And this doth that his notable calling upon God declare, wherein, even for extremity of pain, he cried out, My God, my God, why hast thou forsaken me?  
For although his anguish was above measure, yet he ceaseth not to call ●im his GOD, of whom he crieth out that he was forsaken.  
Moreover, hereby is confuted, as well the error of Apollinaris, as theirs that were called Monothelites. Apollinaris feigned, that the eternal spirit was in stead of a soul to Christ, as if he had been but a half a man. And as who should say that he could cleanse our sins some other way, then by obeying his Father. For where is the affection, or desire, & will to be obedient, but in the soul? And even therefore, as we know, was his soul troubled, that ours might obtain peace, and quietness, all fear being driven away.  
And further, we see, contrary to the opinion of the Monothelites, how at this time, he willed not that thing as he was man, the which he willed in respect of his divine nature. I omit to speak how he did subdue the aforesaid fear, with a contrary affection. Neither is the show of contrariety hard to discern in this, Father deliver me from this hour: but therefore came I into this hour. Father glorify thy name. In which perplexity notwithstanding, there was no such distemper in him, such as is seen in us, even then when we most of all endeavour to subdue ourselves.  
Here also, because the judgement of our good and faithful brother Master Perkins (now in heaven) is very circumspect and exquisite, I suppose it will be well liked of all of sound judgement, that I borrow his words from his exposition of the Creed, for a third witness: first, when he writeth of the death of our Saviour, and after of his descension.  
Of his death thus: As Christ's death was voluntary, so was it also an accursed death, and therefore it is called, the death of the cross. And it containeth the first and the second death: the first is the separation of the body from the soul: the second is the separation of body & soul from God: & both were in Christ: for beside the bodily death, he did in soul apprehend the wrath of God due to man for sin: and that made him cry, My God, my God, why hast thou forsaken me?  
And here (saith he further) we must not omit a necessary point: namely, how far forth Christ suffered death. Answer: Some think that he suffered only a bodily death, and such pains as follow the dissolution of nature: but they no doubt, come too short; for why should Christ have feared death so greatly, if it had been nothing, but the dissolution of nature? Some again think that he died not only the first, but also the second death: but it may be, they go too far; for if to die the first death, be to suffer a total separation of body and soul, then also to die the second death, is wholly and every way, to be severed from all favour of God, and at the least, for a time to be oppressed of the same death, as the damned are. Now this never befell Christ, no not in the midst of his sufferings, considering that even than he was able to call God his God. Therefore the safest course is, to follow the mean: namely, that Christ died the first death, in that his body and soul were really and wholly severed, yet without suffering any corruption in his body, which is the effect and fruit of the same: and that withal, he further suffered the extreme horror & pangs of the second death, not dying the same death, nor being forsaken of God, more than in his own apprehension and feeling. For in the very midst of his sufferings, the Father was well pleased with him.  
And this which I say, doth not any whit lessen the sufficiency of the merit of Christ: for whereas he suffered very truly the wrath of God, and the very torments of the damned in his soul, it is as much as if all the men in the world had died the second death, and been wholly cut off from God, for ever and ever. And no doubt, Christ died the first death, only suffering the pangs of the second, that the first death, might be an entrance, not to the second death which is eternal damnation, but a passage to life eternal. Thus much writeth this good servant of God, concerning the extremity of Christ's sufferings, in dying the death, with such limitation only, as was necessary, considering the most high and divine excellency of him that suffered: in whom was no sin, & who could not possibly abide long under the curse and torment, though eternally due to us for our sins.  
And again, upon the descension, thus he (disputing that question with like good judgement and faithfulness.) Others there be (saith he) which expound it thus. He descended into Hell; that is, Christ jesus, when he was dying upon the cross, felt and suffered the pangs of Hell, and the full wrath of God seizing upon his son. This exposition hath his warrant in God's word, where Hell often signifieth the sorrows and pains of Hell, as Hanna in her song unto the Lord, saith: The Lord killeth and maketh alive, he bringeth down to Hell, and raiseth up; that is he maketh men feel woe and misery in their souls, even the pangs of hell, and after restoreth them. And David saith, the sorrows of death compassed me, and the terrors of Hell laid hold on me. This is an usual exposition, received of the church: and they which expound this Article thus, give this reason thereof: The former words, was crucified, dead, and buried, do continue (say they) the outward sufferings of Christ: now because he suffered not only outwardly in body, but also inwardly in soul, therefore these words, he descended into Hell, do set forth unto us his inward sufferings in soul, and when he felt upon the cross, the full wrath of God upon him. This exposition is good and true.  
Such is the excellent and sound interpretation of these three faithful witnesses, concerning the greatness and grievousness of the sufferings of our Lord jesus Christ: whose testimonies may worthily be mentioned in stead of many, who both before and since, have with like faithfulness witnessed the same, and may stand us in special good stead to help against both the defective expositions of some hucksters, who go about to deceive us with their nine penny harps in stead of whole and true currant shillings, and with gold wanting so many grains, as may justly be refused without further allowance, though we do not charge them with the false coin of brass and copper: as also against their carnal and unsavoury cavils, unjust imputations, and causeless confutations, to the discredit of this most holy doctrine. For whatsoever may be pretended to the contrary, by such as in this case (as hath been truly affirmed) babble out that which they know not, because they never earnestly considered what it is, nor of how great importance, that we are redeemed from the judgement of God: let us as the truth itself requireth, be resolved of this, that the sufferings of our Saviour, were every way so great for us, that we cannot possibly err in conceiving of them, to be greater than they were, but rather that we shall always come short of the full comprehension of the grievousness of them. And therefore no doubt did our Saviour himself, upon the cross, so mightily and plainly publish them, by sound of voice, above human strength: that he might not only pierce the high heavens, that his complaint might come up before God, but also to pierce deep, not into the ears alone of the hearers, but even into the deepest ground of their hearts, to awake them both at that time, and us to this day, by the preaching thereof, to think most seriously of them, as being far above all our thought. For seeing they amazed our Saviour himself, yea even from the beginning of them, that he was at a stamme, what to say: and now at the end, is after a sort confounded to feel himself, as one for the time, forsaken of God, not only for want of comfort, but also for extremity of anguish, both in body and soul: how should we think, that we are able to attain to the full and perfect knowledge of the measure of them, but only so far forth, that we know and believe, that they were to us infinite, and above the measure of our knowledge, and known to Christ himself alone, in the infinite wisdom aed commiseration of the divine nature. Away therefore, all nice mincing, and carnal interpreters, of this high misery, which under a a pretence of singular holiness and favour to Christ do deeply dishonour and profane both it and him, and suffer themselves rather to be led by the spirit of Satan, who secretly bewitcheth them, then by the spirit of Christ, who hath thus loud and openly, with strong and mighty voice, uttered the exceeding greatness of his own most deep misery: and all for us, that he might deliver us from infinite and perpetual calamity, and make us partakers of eternal glory. To him therefore be the full, infinite and endless glory of all his sufferings, infinite in measure and value, though finite in time, by the infinite power and grace of his deity, which must of necessity swallow up all torment, with death, and hell itself, in full and perfit victory. Amen.  
Hitherto of the first of the four speeches of our Saviour, more immediately before his death nearly approaching: and by occasion thereof, a general rehearsal of the whole doctrine of the Gospel, concerning the incomprehensible greatness and grievousness of his sufferings, for our infinite and most heinous sins, both for ours, and for all the elect.  
Hereunto, before we proceed to the second, we are to add in the order of the holy story, the consideration of that most wicked and profane mockery which some of the hearers make at this most grave and doleful lamentation of our Saviour. For say they by and by, This man calleth Elias.  
And other said, Let be, let us see if Elias will come and save him. Or as the Evangelist Mark saith in the same sense, If Elias will come and take him down. O most profane and licentious impiety! Who would have thought, that the fearful and strange darkness of three hours long before, which no doubt, damped them a●l, and put them to silence, could no more prevail with them, then that immediately upon the renewing of the light, they should return to the like wickedness again? But herein, the holy proverb is true, chap: 27,22. Though thou shouldest bray a fool in a mortar among wheat brayed with a pestle, yet will not his foolishness departed from him. And we may evidently see in these, the nature of all such as be void of the true grace and fear of God, who, although they cannot but for the present be stricken with the special declaration of God's divine power and anger: yet so soon as God taketh away the tokens of his wrath, they make but a mock of his judgement: as Pharaoh and his people did sundry times, until at the length he brought a most fearful destruction upon them: even as these jews also and other wicked people did, not long after this their contempt of his fearful threatening, by this extraordinary darkness which he sent. And would to God, we ourselves did not too lightly and forgetfully pass by the admonitions, which God hath sent unto us, by earthquakes, etc. the which for a time, have something affected us.  
But let us come to consider a little what their mockery was. Behold, he calleth Elias, say they. A thing which they could not easily have spoken of, further from the mind of our Saviour, who knowing and feeling that he had immediately to do with the majesty of God, yea so as no Angel, or any creature could comfort him (and therefore in the garden, minded not the Angel that came to offer his service unto him, but being in an agony prayed the more earnestly to God who alone must be his comfort) there is no doubt but that he little regarded to seek to Elias for help at this time. Neither did these think as they spoke, but only through contempt, they draw the most grave and doleful words of our Saviour Christ, into a most ridiculous and unsavoury jest. For by occasion that our Saviour, speaking in the holy language, or in the Syrian tongue of near affinity with it, calleth him Eli, that is my God, and doubleth his speech: see say they, he calleth for Elias: and so they toss this speech one to another, as though they should say, he calleth upon God, but he may as well look for help from Elias, as think to find help with God. The name of Elias, is indeed a word that signifieth God, yea the Lord my God: the which no doubt was given unto him, as a profession of the faith of his parents, according to the covenant which God made with his people to be the Lord their God: Elijah, The Lord is my God. And our Saviour doth in his words, in special manner look to the promises of God made to him, as the ground of his covenant toward his people, but nothing at all to the person of Elijah. If it had been his pleasure to have come down from the cross, he would have done it without the help of Elijah. Let us therefore leave these scorners, branded for ever with their own just reproach, for this petulancy and wanton mockery in so grave a matter as this was, above all other that they had to deal with.  
And let us by beholding their shame, take warning, that we do never think or speak lightly, of any of the grave matters and mysteries of God: but clean contrariwise, let us by all means, both by thought, word, and deed, give all the honour and glory that we can, unto them; and specially, in respect of those things, which do concern our most reverend and blessed redemption.  
NOw let us come to the second speech of our blessed Lord and Saviour, which was this, I thirst. A short speech indeed: but that which containeth matter of great and large moment: as we may perceive by that report which the Evangelist john maketh of it, as hath been rehearsed before. Let us therefore, from his report, consider of it. We cannot deny, but the vinegar was given to our Saviour in mockery, rather than of good will to quench his thirst, answerable to their deriding speeches at the same time, as we have already seen. And like enough, that they might even of purpose, offer him, their untooth some potion to drink, oftener than once, to molest and trouble him therewithal. But seeing we have already taken our leave to leave them, with their wicked scoffings: let us now look only unto the most grave and holy mind of our Saviour in these words, I thirst, according to that (as was said) which the Evangelist john maketh report of them, unto us. He therefore giveth us plainly to understand, that although our Saviour Christ could not but thirst: and that from a most vehement and continued drought: (more vehement than that of Samson: judges ch. 15. verse 18. or than David's thirst, 2. Sam: 23. verse 15. he having passed through many most hot and tedious brunts for so many hours, both on the cross, and before his fastening thereunto: yet, that he might in complaining of his most natural and vehement thirst, make it manifest, that he thirsted more, to do the will of God, and to procure our salvation, then to take any bodily refreshing: the Evangelist john telleth us that he spoke of his thirst, to the end that the Scripture might be fulfilled in this behalf. And that for the same cause, he did now taste of this unpleasant drink, though he had refused before to taste of it. So than it appeareth plainly, that our Saviour was most willing to endure the utmost of that cross, which was laid upon himself, and whereunto he was afterward fastened; to the end he might make a full satisfaction for our sins, that there might be no after reckoning, no not so much as for one farthing, as we may say unpaied, rather than in the least thing to seek his own private and natural relief. And this is a very weighty, and worthy matter for us all, very diligently and thankfully to muse and meditate upon, as we shall have occasion, in the comforts and duties to call to mind again.  
But in the mean while, for the clearing of this point: let us not neglect the divine providence of God, whereby it came to pass, that these scorners, in using their diligence, though mockingly to reach our Saviour vinegar, did fulfil that which was foretold almost a thousand years before, by the spirit of prophesy, as we read, Psal: 6●. 20.21. Rebuke hath broken my heart, and I am full of heaviness, and I looked for some to have pity on me, but there was none: and for comforters but I found none. For they gave me gall in my meat, and in my thirst they gave me vinegar to drink. This was endured of David (to speak metaphorically and typically) for he found a hard diet from the hand of his persecutors: but it was really, and properly, fulfilled in our Saviour Christ.  
Thus much for the interpretation of the second speech.  
THe third followed immediate after that he had received: that is, after that he had drunk the vinegar, that was reached unto him by a sponge put upon an hyssop (or as some do think rather upon a Rosemary stalk) lengthened as Matthew and Mark declare by a reed, 
Piscator in Ioh: cap: 19.27. in Scholijs.  (a cane reed as it is like) whereunto the end of the stalk was put, that it might be long enough to reach up to the mouth of our Saviour upon the cross. The speech of our Saviour was this, It is finished. A short speech like to the former, and of the like weight; of a more large and general extent, as we are now to consider. For it containeth a most large and holy testimony, even from the sacred mouth of our Saviour, who is the truth itself, that all things appointed of God, to be endured of him in his passion, were now at the last point, yea that all whatsoever was either foretold by the holy Prophets, or prefigured in the law, were now fulfilled even unto the point of death. So that nothing remained at this instant, for the perfecting of the most holy sacrifice which he was to offer up, for the satisfaction of God's justice and for the eternal redemption, justification, and sanctification of all the elect of God, but even the last act as we may say, of the passion, which was death itself, and therein, the surrendering up of his soul into the hands of his Father. So that here we have a most full and perfect ground to prove the absolute perfection of the sacrifice of our Saviour Christ: in that he offered up himself to be a propitiation for our sins and for the sins of all the elect, from the beginning of the world to the end thereof, when once he had died the death. For now there was nothing else remaining, as we may say, but the actual passion of death itself. But the consideration of this perfection of the sacrifice, we will defer till we come to the death itself: following the course of the holy story. Only let us from hence bear in mind, that we have from the most grave and testamentary witness of our Saviour himself, a most undoubted and sure ground of the full and absolute perfection of it, to all purposes, for the which it pleased him to taste of death, as the holy Apostle speaketh.  
THis interim observed, and laid up in our minds, let us now come to the last, and most immediate speech of our Saviour, next the s●me his most holy and propitiatory death. That was this, Father into thy hands I commend my Spirit. A speech likewise of very great importance, full of excellent direction, both for the ground and comfort of a lively faith, as also for direction in sundry duties, concerning the right manner of a Christian death. And to note the importance of them, it is to singular good purpose, that the Evangelists both Matthew, Mark, and L●ke, do all report unto us, that our Saviour Christ, uttered these his last words with a loud and mighty voice, as he had done the fo●mer, My God, my God, why hast thou forsaken me? For whereas the Evangelist Matthew saith, that he cried again with a loud voice: the Evangelist Luke telleth us, that those above mentioned. Father into thy hands I commend my Spirit, were the words which he spoke the second time with so loud a voice. The loudenes of the voice therefore, giveth plainly to understand, that as our Saviour would have all most audibly to hear them, being there present, and all other to hear of them, by the preaching of his Gospel, according to the faithful record of the holy Evangelists: so, no doubt, that he would stir up all by this so loud sounding a voice, to consider diligently of them; according to the like practice of our Saviour, to the same purpose. john: chap: 7.28, Then cried jesus in the Temple as he taught. etc. And verses 37.38. In the last and great day of the feast, jesus stood and cried, saying. If any man thirst, let him come to me and drink, etc. And chap: 11, 43. He cried with a loud voice, Laz●rus come forth. And chap: 12.44. And jesus cried and said, he that believeth in me, believeth not in me, but in him that sent me, etc.  
Concerning these words therefore, let us first consider the reasons, why our Saviour uttered them with so loud a voice, and then the meaning of the words themselves.  
Touching the loudness and strength of the voice, our Saviour being now at the point of death, would give to understand that he died not as other men, by a mere necessary fainting and feebling of the spirits of the natural life, but most voluntarily, to most singular ends and purposes, above the death of any other man, according to that which he had said before of himself. john 10.17.18. Therefore doth my Father love me because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down, and I have power to take it again: this commendement have I received of my Father. The which words notwithstanding, we are so to understand, that we do in no wise deny the truth of his natural death, and of his human infirmity and passion therein, though by his divine power he overruled all, so that notwithstanding (as the Apostle Peter saith) He was put to death concerning the flesh, yet he was quickened in the spirit, and had the power of life and death in his own hand according to the decree and determination of God, and was not left to the will and pleasure of wicked men, jesus Crucifixus, sic ex causa natural efflavit animam, nimirum ex violentia & cruciatibus, quos in tam crudeli supplicio passus erat, ut tamen separatio animae a suo corpore procederet a pura ipsius voluntate. Beza. Hom: in hist: pass. 32. And to the same end did our Saviour lay down his life sooner then was ordinary in that kind of execution, which caused Pilate to mar●el, as we read Mark, 15, 44, And the Centurion before him, verse 39  
Secondly, our Saviour Christ uttered these last words; Father into thy hands I commend my spirit, with like loud voice, as he did those, My God, my God, why hast thou forsaken me? that it might evidently appear, that he continued yet in the same dolour and distress. Nevertheless, in the third place, he would make it known undoubtedly in his church, to all believing Christians, that howsoever his sufferings were exceeding great, yet he did nothing doubt of his prevailing against them, nor of his dying in peace. So that (I say) even for this cause also, we may well conceive that our Saviour Christ to put the matter out of all doubt, would the rather as mightily utter these words, which are most clear words of a most perfect and lively faith, Father into thy hands I commend my spirit: as those former words, My God, my God, etc. according to that saying of our Saviour. john 11.41.42. Father, etc. I know thou hearest me always: but because of the people that stand by, I said it, that they may believe that thou hast sent me.  
And to the same purpose, let us now after the reasons of the loudness of the voice, come in the next place, to consider of the meaning of the words themselves.  
And herein, that which is in the first place, is worthy to be principally weighed of us: that as our Saviour Christ called God his Father, at his heavy entrance into his sufferings, Father if it be possible, let this cup pass from me. And in the midst of them. Father forgive them, for they know not what they do. So he doth now in the conclusion of them, call God his Father, Father (saith he) into thy hand● I commend my spirit. Neither doth he call him so, either then, or now, in respect of the unity of the Godhead, and because he is the natural & eternal Son of the Father only; but rather in regard of that love and favour which he is assured of from him, on our behalf, even in respect of this that he is the natural Son of frail man having taken our nature, to his divine nature, in the unity of one Person of a mediator, and therein hath fulfilled all righteousness, and now at the point of death, uttering these his last words had even perfited his sufferings for our sins, to the full satisfaction of the divine justice, and to the reconciling & reducing of us into the most gracious and blessed favour of God. In these respect (I say) doth he with most full & perfect assurance of the most full and perfect love of God, both toward himself, and for his sake, toward all whom he had redeemed & reconciled, call him by the name of Father.  
And in the same assurance, doth he commend his spirit: that is to say, his soul (for so●s the word Spirit used often as 1. Cor. 6.20. Act. 7.59. Gal: 6.18. etc. 2. Tim: 4.22. Heb: 12.9. & v. 23. james 2.16. 1. Pet: 3.19.) which is the principal and chief part of h●s humanity, into the hands: that is, to the safe custody and blessed tuition of his Father, as a special treasure or jewel most charily and tenderly to be preserved and kept: to wit, until the third day, when it was again to return to the body, at the resurrection thereof: as he knew certainly, that his Father would do it.  
Not as one laying it aside, but always keeping it in his sight, yea wearing it as it were a signet on his right hand: according to that promise, which for our saviours sake, he maketh to his Church, and therefore will much rather perform it to Christ himself, in whom all the promises of God, are yea, and Amen: Isai: 49.16. Behold I have graven thee upon the palm of mine hands: thy walls are ever in my sight. And as the church prayeth, Song of Songs chap: 8.6, Set me as a signet upon thine arm. But what? may some say; Hath Christ no care of his body, that he mentioneth his soul only? There is no doubt, but he committed his body also into the hands of the same most trusty keeper, seeing the soul was shortly to return to it again, as was said even now: according to that, Ps. 16.9. My flesh shall rest in hope. For thou wilt not leave my soul in the grave, neither will't those suffer thine holy one to see corruption: but this as the less principal, is comprehended under the other, a part being put for the whole. And again, where it may be further demanded, why our Saviour should commit his soul into the hands of the Father, seeing he was able to keep and preserve it safe himself? we are to answer, that howsoever he was able indeed, in that he himself was very true and almighty God with the Father, yet we are to consider that he was now in the time of the infirmity and abasement of his human nature; and in such a service, as to the performance whereof, he was to take upon him the form, and to do indeed the duty of a servant, yea even the duty of a servant of servants, as we may say in suffering for our sins, etc. And therefore as a mediator betwixt God and man, he prayeth to God the Father, both for us, and also for himself.  
These words, which our Saviour thus useth, seem to be taken by him from the 5. verse of the 31. Psalm, where they were the words of David, in the time of his great affliction and distress. But our Saviour Christ useth them, with some difference as might most fitly agree to his person, and also to his estate. In either of which respects, the words of David, would not so fitly agree unto him. Into thine hand I commend my spirit (saith David) for thou hast redeemed me, O Lord God of truth. Our Saviour Christ, in stead of the names or titles of Lord God of truth; he doth use in this place, the title Father: and then, he omitteth these words: for thou hast redeemed me. The reason why he doth in this place use the title Father, was declared before. And now, that he should not ascribe any redemption to God in respect of himself, as David justly did; the reason is, because our Saviour himself is sent to be the redeemer, not only of David, who by faith looked forward to him, but also of all other, both before his coming and since: whosoever have any part in the redemption of the Lord our God.  
Thus much, for the interpretation of the last speech of our Saviour, next and immediately before his death: not upon his death bed, but upon the cross whereon he died: the which ought to provoke us, so much the rather, to consider of it the more earnestly, as of a notable ground, both for the comfort of faith, and also for direction of life, yea even to the point, and shutting up of our own life, in such sort, that death may through our Lord jesus Christ be an entrance into a more blessed life, as it was unto our Saviour himself. But of the comforts, and duties, we shall have occasion to speak afterward, in their places by our order assigned unto them.  
IN the mean season, following the course and narration of the holy story: we are come now to consider of the death of our Saviour, the which is the full conclusion, and as it were the sealing and ratifying of all his sufferings going before, according to that of the Apostle Paul. Philip: 2, 6.7.8. Christ jesus being in the form of God, thought it no robbery to be equal with God. But be made himself of no reputation and took on him the form of a servant, and was made like unto men, and was found in shape as a man. He humbled himself, and became obedient unto the death, even the death of the cross. In which words of the holy Apostle, we see plainly that he maketh the death of our Saviour, as it were the period, 
The ground & history of his death.  and full point, or perfiting of his whole obedience and humiliation in the flesh. And so it was indeed. For all that followeth after: to wit, his resurrection, his ascension, etc. are the manifestation and proceeding of his glorious conquest in himself, to the performing and establishing of all the fruits and effects of his whole humiliation, which he yielded himself m●st willingly unto, even to very death, the death of the cross (as the Apostle saith) for us. Read also, Heb: 5.9.10. The full and perfect sanctification of our Saviour Christ to the finishing or the work of our redemption and salvation, consisted in those his last sufferings, even unto death: for seeing our sins deserved death, they could by no less punishment be satisfied for, to the contentment of the divine justice of God.  
But that we may the more orderly proceed in this point, let us first call to mind the words of the holy story which report it unto us:  
Question. Which be they?  
Answer. The Evangelist Luke immediately after the former words of our Saviour, uttered with a loud voice, Father into thine hands I commend my spirit: he writeth thus, And when he had thus said, 
Exe●nense.  He gave up the Ghost.  

Explicatio  So indeed it followeth in Saint Luke: and he doth most fully report this conclusion, and sh●●ting up of the sufferings of our Saviour: and that also in the natural course and order, as it may appear, first by Matthew, who testifieth that he gave up ●he spirit, 
a ph●ce to pneuma.  immediately after his second lifting up of his voice, ch. 27. 5●. Then jesus cried again with a loud voice, and yielded up the Ghost. And afterward it may appear likewise, by the Evangelist john, who to express the death of our Saviour, saith that he bowed his head: & thereby declaring the departure of all natural strength and life of the body, 
Paredoce to pucuma.  he therewithal gave up and delivered the spirit.  
To w●om? Into the hands of his Father, uttering his mind in these very words and that with a loud voice, as the Evangelist Luke hath delivered.  
Now therefore that we see the ground and course of the holy story, concerning this great point of the death of our Saviour: we must remember that which was du●y purposed, (by occasion of the former words of our Saviour, wherein he testified that all was finished, even to the death) that is to say, that now we do observe in the death itself, the full perfection of all the most holy sufferings, and sacrifice of our Lord jesus Christ, in this offering up of himself, even to the death of the cross, for our redemption and salvation.  
Question. But how may the full perfection of the whole sufferings of our Saviour, be perceived of us from his death, & the sacrificing of himself unto God therein?  
Answer. To this purpose we are to observe three things of special moment.  
First, that the death of our Saviour was the very true and real separation of the soul from the body.  
Secondly, that (as hath been observed before) the death of our Saviour Christ, was not constrained, but most voluntary and willing.  
Thirdly, that it was in itself a cursed death, in that it was the death of the cross. Yet so that our Saviour, by bearing our curse upon the cross even to the death hath taken it away, and procured most perfect blessing unto us, and brought life and immortality to light for us. ●. Tim: 1.9.10.  

Explication. and proof.  It is true. For first, the separation of the soul from the body, is manifest by the speeches, whereby the Evangelists do express his death. And secondly, we have seen it sufficiently cleared before, that the death of our Saviour was not enforced against his will, but most willing and voluntary. And so it was necessary. For other wise, it could have been no meet sacrifice to a appease the anger of God against our sins. We may perceive it from our own death. For what is the reason why the death of the righteous is acceptable and precious to God; when as the death of the wicked is vile and abominable before him: but because the one is yielded in faith and obedience, in hope of a better life, etc. the other is against the will, without faith, without repentance, etc. as if their heaven and happiness were in this world, much rather therefore, yea infinitely much rather, must the death of our Saviour Christ (in whose death, and for the sake whereof, our is accepted of God) be most willing and holy, with all perfection of faith and obedience. And so it was, according to that Heb: 10.5.6.7.8.9.10. yet when we say our Saviour died willingly, we do not mean, that he was void of all tentation to the contrary. But our meaning is this, that albeit (as we have seen before) he was vehemently tempted by experience of natural infirmity and fear to shun it: yet because he gave not place to the tentation, but by mighty strife against it, overcame it, and wholly gave over his own will and natural desire to the end he might obey the will of his Father: therefore we do both mean and say the rather, that he took his death most willingly. Yea even in so much the more perfect manner, by how much the tentation was the more vehement to the contrary.  
The perfection therefore of the obedience of our Saviour Christ, to our perfect justification in the sight of God, is hereby confirmed unto us: according to that alleged before, out of the second cha: of the Ep: to the Philippians. And as we may further perceive, by that which the same Apostle writeth, Rom: 5. v 6.7.8. etc. For Christ, when we were yet of no strength, at his time, died for the ungodly. Doubtless one will scarce die for a righteous man: but yet for a good man, it may, be that one dare die.  
But God setteth out his love toward us, seeing that while we were yet sinners, Christ ●ied for us: Much more than being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God, by the death of his Son, much more being reconciled, we shall be saved by his life. And not only so, but we also rejoice in God, through our Lord jesus, by whom we have now received the atonement. And verse 17. As by one man's disobedience many were made sinners, so by the obedience of one, shall many also be made righteous. And ch. 8.31. What shall we then say to these things? If God be on our side, who can be against us? who spared not his own Son, but gave him for us all (to death) how shall he not with him give us all things also? who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? it is Christ which is dead, Read also, Ep: 1.7. We have redemption through the blood (of jesus Christ) even the forgiveness of sins, through the rich grace of God the Father. And Colos. 1. v. 19.20.21.22.23. Likewise, we may perceive it by that we read in the Ep: to the Heb: ch. 2. v. 9 By God's grace he tasted death for all men. And verses 14.15. He hath destroyed through death, him that had the power of death, that is, the devil. And he hath delivered all them which for fear of death, were all their life time subject to bondage. Read also ch. 10.9.10. & 18. likewise 2, Tim. 1, 9, 10. He hath abolished death etc. And in the former Ep: of the Apostle Peter, ch. 1, 18, 19 we are not redeemed with corruptible things, as silver and gold, etc. But with the precious blood of Christ, as of a lamb undefiled, and without spot. And ch. 2.24. Christ his own self bore our sins in his body on the tree, that we might be delivered from sin, etc. And 1. john, 1.7. The blood of jesus Christ the Son of God (saith the Apostle john) cleanseth us from all sin. And chap: 2.2. And ch. 4, 10. And again, Revel: ch. 1.5. jesus Christ hath washed us from our sins in his blood. And again chap: 5.9. He hath redeemed us to God by his blood. And Paul, Act: 20.28. God hath purchased his Church with his own blood. And Rom. 3, 24, 25. We are justified freely by the grace of God, through the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousness, by the forgiveness of the sins, that are passed through the patience of God. In the which, and like places, let us observe that by the blood of Christ, his sufferings even to the death, and his death itself is noted: because life, as the Scripture saith, is in the blood: Gen. chap. 9.4. and Leviticus, chap. 17.11.14. And because as we are afterward to consider, that the blood, yea the water and blood which was let out of his side by the spear, which the soldier thrust into it, was a certain proof, that he was verily dead. joh. chap. 19.34. and 1. Epistle, chap. 5. verse, 6. and verse 8. And for the same cause also, the death of our Saviour is noted by the word of sacrificing, because the sacrifices of the law, which were figures of Christ's death, were slain, when they were sacrificed to God.  
Now secondly, that the death of our Saviour, was an accursed death: and that therein he did bear the curse due to us: it is evident in that it was the death of the Cross. For the Lord himself saith, The curse of God is on him that is hanged. Deut. 21. verse 23. And that in bearing our curse, he removed it from us, and procured us all blessing, it is likewise evident. Galath. chap. 3. verse 13.14. Christ hath redeemed v● from the curse of the law, when he was made a curse for us (for it is written, Cursed is every one that hangeth on tree) That the blessing of Abraham, might come on the Gentiles through Christ jesus: that we might receive the promise of the Spirit, through faith. And it standeth with good reason, that the Son of God, bearing the most cursed and ignominious punishment (even a dogs death, as we use to speak of hanging, yea worse than a dogs death, in this kind of hanging by nails) should procure and purchase thereby, the greatest and most glorious blessing that might come upon those, for whom, he, according to the will of God, endured so miserable and cursed a death.  
So then, insomuch as by the death of our Saviour Christ, our curse is removed: that is, the wrath of God, and all woeful effects thereof: and seeing on the contrary, we are made partakers of all blessing, even as amply as ever the promise was made to Abraham: the perfection of the obedience of our Saviour, and the most blessed fruits thereof unto us (howsoever for the time most bitter and grievous to him, in the sense and sufferings of our nature) is evidently argued, as hath been partly declared already.  
But it shall furthermore be yet more fully cleared unto us, if we consider, in the perfection of the death of our Saviour, the perfection of that most holy and propitiatory sacrifice, whic● he, our only high Priest, hath once for all, offered up to sanctify us unto God for ever. To the which end, let us read, and mark well, that which we read, Heb. 2 16.17.18. Our Saviour (saith the Apostle) in no sort took the Angels, but he took the seed of Abraham. Wherefore in all things it became him to be made like unto his brethren, that he might be a merciful and a faithful high Priest, in things concerning God, that he might make reconciliation for the sins of the people. For in that he suffered, and was tempted, he is able to secure them that are tempted. And chap. 4. 14.1●. The which perfection of the sacrifice of our Saviour, by his sufferings unto death, as also the perfection of his high Priesthood, by the most excellent virtue whereof, the sacrifice was perfited: they are in the same Epistle, most notably laid forth and confirmed, by a declaration of the excellent perfection of either of them, 
●euit 8. & chap. 9  in comparison both of the high Priests and also of the sacrifices of the law, and of Moses himself, of whom the law beareth the name, and whom God put in special authority and trust, to see to the institution and administration of the ordinances thereof: according to that which we read, Heb. chap. 3.1. ●. 3.4.5.6. and chap 10. from the beginning of the Chapter to the 19 verse. The which it were needless to set down here, seeing all is near hand, and may easily be altogether in the view of every christian Reader, that will take his bible to peruse the same. But heerewithall, I would entreat him, even for his own singular benefit, to read that which our very learned and Christian brother M. Perkins hath written in his Exposition of the Creed, concerning the excellency of the sufferings of our Saviour Christ unto the death, in this respect, that he thereby offered up himself in sacrifice unto God for us. For as God hath blessed his good servant with singular dexterity in other things, so in this notable point, for one instance among the rest he hath blessed both him, and us by him in very gracious & excellent manner.  
The sum of all briefly (if not over briefly for so excellent and large a Treaty) it is thus much: that the perfection of the sacrifice arising from the perfection of the Priesthood of our Saviour, because of the Deity joined therein with the humanity, which conferreth an infinite merit, virtue, and efficacy unto it, is as much above all sacrifices of the law, as his Priesthood is exceeding the Priesthood thereof, insomuch as he is a Priest of the most high order of Melchisedech: who was both a King and a Priest, yea infinitely excelling Melchisedech himself: as is evident from his most royal and princely triumph upon the altar, whereon he offered himself. The which, though to speak of the external matter of it, we may give that name unto the Cross, whereon he was crucified and slain as an heave offering of elevation to the Lord: yet spiritually, and as touching the most perfect holiness and sanctifying power of this sacrifice, we are to understand, that the Deity of Christ in that he offered up himself to God, by the eternal Spirit, was the only altar which sanctified this most high sacrifice, for ever. The excellency whereof, and of the most high Priest himself, is further argued and blazoned as it were, by a most princely triumph upon the same Cross, as it were from his triumphant chariot, by seven notable effects, as it were banners or ensigns of the same.  
First, the royal title set up over his head.  
Secondly, the most gracious and miraculous conversion of the thief on the Cross.  
Thirdly, the miraculous darkening of the Sun, by the space of 3. hours.  
Fourthly, the rending of the vail of the temple, from the top to the bottom.  
Fiftly, the mighty earthquake.  
Sixtly, the opening of the graves, and cleaving of the stones.  
Se●uenthly, the testimony that his adversaries are enforced by these glorious effects of his divine Majesty, to give unto him. I only mention these things, and leave many other particulars unmentioned, desiring, that they who have not read these worthy things, and the rest handled in that Exposition: might be the rather induced to read that Exposition itself not only in these points, but in all the rest, for the manifold benefit and fruit thereof.  
Hitherto of the death of our Saviour Christ.  
NOw it followeth, according to our course and order (we following therein the order of the holy Story itself) that we do come to consider of those things, which did either accompany, or immediately follow his death, and and thenceforth, such other things, as did successively follow, till his body was taken down from the Cross. For these are the things, belonging to the last part of the third space of time, wherein our Saviour continued hanging upon the Cross, after that he was dead.  
Question. First therefore, which are those effects, which did either accompany, or immediately follow upon the same?  
Answer. There are four of them.  
First, the rending of the vail of the Temple.  
Secondly, the Earthquake.  
Thirdly, the cleaving of the stones and rocks.  
Fourthly, the opening of the graves. From whence also, after that our Saviour rose again, the dead bodies of many of the Saints arose out of them, and showed themselves to many in the City.  
Question. That we may see our ground before us, let us call to mind, the words of the text. Which are they?  
Answer. 51. And behold (saith the Evangelist Matthew) the vail of the Temple was rend in twain, from the top to the bottom, and the earth did quake, and the stones were cloven.  
52 And the graves did open themselves, & many bodies of the Saints, which slept, arose  
53 And came out of the graves after his resurrection, and went into the holy City, and appeared to many.  
Expli. Here is a plain record of the four effects which you rehearsed: and all of them, very memorable, and in the wisdom of God wrought to singular purposes, even for the honouring of the most blessed death of our Saviour: and for the rebuke of his wicked persecutors, to whom, both he and his death, were most vile and reproachful. Let us therefore consider as diligently as we can, of the gracious wisdom and purpose of God, in every of them.  
ANd first, concerning the rending of the vail of the Temple, the which being from the top to the bottom, as Saint Matthew hath told us: and also in the very midst of the vail, as the Evangelist Luke showeth, chap. 23.45. the Lord would no doubt, hereby declare: first, against the jews, the exinanition (as one may say) or making void of all their former prerogatives, and whole dignity which they had above other nations: yea, even the abjection and casting off of the Temple and City itself. For insomuch as all their prerogatives, and whole dignity was founded in Christ, and the promise of his coming, as it was apprehended by faith, of the orthodox and true believing fathers and progenitors of the jews, and their holy posterity: it cannot be, but Christ when he is come, being most contumeliously rejected of the degenerate and apostate jews: they themselves also, must in the justice of God, be likewise necessarily rejected and cast off, of him. Read Rom. 9.1, 2, 3, 4, 5.  
And secondly, as touching the Gentiles, God giveth plainly to understand, the ceasing of all the ceremonial and figurative worship, and the ordinances thereof, whatsoever had been in former times, as the partition wall betwixt them and the jews: and consequently, betwixt them and God himself, unless they would (while the law stood in force) have as it were incorporated themselves into the body of the jews. Read Heb. chap. 7. verses 11, 12, 13, 14, 15, 16, 17, 18, 19 And chap. 8. verses 7, 13. And chap. 10.5, 6, 7, 8, 9, 10.  
Thirdly, touching all believing christians, both jews and Gentiles, God declareth by the renting of the vail, the uniting of them together, to be one people unto him, in a most holy and spiritual communion, and fellowship, through our Lord jesus Christ. Read Ephes. chap. 2. verse 12, 13, 14, etc. to the end of the chapter.  
Finally, God would hereby give to understand, that in the days of the Gospel, there should be both to jew and Gentile (whosoever would receive and embrace Christ by a true and lively faith) not only a more clear and full knowledge of the mystery of godliness, but also a more sweet and comfortable apprehension of the joys of the kingdom of heaven, and of the power of the endless life, belonging to the same. Yea and a more comfortable assurance of the possession of heaven itself. And therefore, in the Gospel, the time of the Gospel is often called by the name of the kingdom of heaven, and of God: according to that speech of our Saviour Christ to his Disciples, at the beginning of his public administration of the same his kingdom: Verily, verily, I say unto you, hereaf ere shall ye see heaven open, and the Angels of God descending upon the Son of man. Read also Rom. chap. 8.14, 15, 16. and chap. 14.17. The kingdom of God, is not meat and drink, but righteousness, peace, and joy in the holy Ghost. And most fully, and plainly, Heb. 9 verses 6, 7, 8, 9, 10, 11, 12, 14.  
So then, no less elegantly & in cho●se manner, then fruitfully for the matter itself, may learned Beza, figuratively put this speech, as it were a Sermon (partly to the Gentiles, and partly to the jews) into the mouth of the vail, being thus rend asunder, as it followeth.  
The vail (saith he) whereby the people were restrained, yea even the Priests themselves, save only the high Priest, from the sight of the Sanctuary, it seemeth first of all to have answered even with an Amen, to the Lord, when it was rend asunder from the bottom to the very top of it: 
The ground and history of his agony upon the Cross.  and to have ratified these last words of Christ, It is finished: even as if he had by this vail, at that time, invited the whole christian church, using these words, Come hither you elect, & search ye out, even the very secrets of your salvation. For behold this great and eternal Priest, he hath once entered into the true heavenly Sanctuary, to the end that he being entered in, you might follow him, as they that have attained such knowledge, as showeth you, that all these shadows and figures are now at an end: wherefore go ye on forward, 
Legentes illius vestigia.  and boldly enter unto the throne of his Majesty, treading as it were in his footsteps, to whom I give place, insomuch as the whole time & date of my ministry is now ended, & past.  
Thus (saith he) ye have the Sermon of this vail clearly and plainly speaking to the elect, although it have neither mouth, or tongue to speak withal: yea and it speaketh to us also even to this day, according as these things are declared more at large, in the 9 and 10. chapter of the epistle to the Hebrews. What shall we say then of these wretches, who did again advance that vail in the Apostles time, joining circumcision with baptism according to that express mention which is made Act. 15.1. and thereby were more troublesome to the Apostles, than any other? whom seeing the Apostle doth rightly call enemies of the Cross of our Lord jesus Christ: Philip. 3.18. yea so that he saith, If ye be circumcised, Christ profiteth you nothing. Gal. 5.2. What do we think shall become of them, who in stead of the Mosaical vail which they have in part restored, have not hitherto ceased, neither yet do cease to cover whole christianity with new veils? who also, have so far increased in impudency, that they do even openly restrain the silly people, from the way of the Sanctuary: that is, from the reading and understanding of the holy Scriptures? For they have disguised the Scriptures, by tuning them into songs, mixed with infinite devices and lies: the which also, they have thrust upon the people, in a strange language, after they have deceived them, with the vizard of an enwrapped faith.  
And now (saith he further) mark another Sermon of the same Preacher, to the enemies and molesters of this crucified man, speaking to them after this manner: Woe unto you ye cursed people, what do ye? Ye do open the way into heaven which hitherto hath been shut up, for him whom ye could not abide upon earth; the which thing I the vail, here set up, did make a representation of. Now so it is, that I must lay open the way unto him, from the bottom to the very upmost top. And herewithal I do admonish you, even you hypocrites, I say, who abuse the vail of devotion and godliness, to the murdering of the author and Prince of life, that you are herein, the instruments of your own destruction, and of the abolishing of this Temple, the which you have so greatly abused. For I do open unto him, who had hitherto figuratively dwelled in the Temple, a way for him to go out of it, never to return thither again, but to leave this house unto you, void and desolate, like as he told you, when with scourges he cast you, and your merchandise out of it, twice before. john 2.15. Matth. 21.12. and 25.28. Such was the Sermon of this vail unto this unthankful people, with whom at this day there is no Priesthood, no altar, no Temple, to speak in a word, no state of people, (the which truly, though they had them now, yet could stand them in no stead) but, that which is far worse, upon whose heart, so great a covering is laid, that they are altogether blind in the understanding of the old & new Testament. 2. Cor. 3.15 But alas, by how much the vice of the ingratitude of us miserable Gentiles, is greater: by so much is our blindness greater, than was ever that of the jews, insomuch as Pastors (neglecting the direction of the holy Ghost, by whom we were led, with so great light, into all truth, comprehended in the sacred and very true Apostolic writings, casting forth an exceeding brightness) some through over great negligence, other by too great a conceit of their knowledge, and other of ignorance and superstition, have suffered not only the jewish vail to be sowed together, and set up again, as is manifest by the jewish ceremonies, brought again into christianity (in witness whereof, let be holy water, the Chrism, the annealing, lamps and tapers, Priestly garments, and other trifles not a few of this sort) but also they have suffered a more gross and thick vail to be retained, under pretence of holiness and religion, then hath been among the Heathen: witnesses, the same their holy water, Altars, Idols, the names only whereof are changed, crowns, 
Missa gesticulationes quas acibi mimicas, & non minus ridiculas, quam superstitiosas, apellat. Hom. scil. 34  and goodly vestments, in the worship whereof they do also burn incense, and finally, the manifold moppings or busy gesturing, used in the Mass: with other new veils, above number, and Sacraments which they have feigned: For the which the Lord, being justly wroth, he hath utterly subverted, and overthrown infinite Churches in the East, in the South, in the North, and in the greatest part of the West. And as touching them that remain, deservedly hath the Lord, in the Western parts, given such power to the Spirit of Error, that Christ suffered nothing at the hands of the jews, the which the small number of the children of God yet remaining, even such whose eyes, God hath opened, doth not suffer at the hands of the Caiaphases, Priests, and pilate's of this age. And which is far more to be lamented, we see darkness, by little and little, cast even upon those places, the which that true Sun had begun to make lightsome, with his very bright-shining beams. For out of all doubt, there are over many even among those, by whom the spiritual Temple of jesus Christ began to be restored in our age, who (not duly considering that which is purposely said by the Evangelists, that this vail was rend, not only half way through, or by the third or fourth part, but from the bottom to the very top of it) have grievously erred, in that they have a remainder of the leaven, as by experience itself we find: so that if it be not prevented betimes, the whole leaven will wax more sour than ever hitherto it hath done. But brethren, let us give immortal thanks to the Majesty of our most gracious God, for that he hath dealt otherwise with this place, and with many other: and yet let us think in good earnest, that if we do not walk more carefully, as the children of light, following the light of the Gospel, while yet it shineth: as the Lord said once to the people of the jews, john 12.35. that it will come to pass, that this so great a benefit, shall turn to our greater judgement, as the Lord threateneth, Luke 11.26. Whereof, O how many, I speak it with grief! wicked Atheists are witnesses at this day, who of superstitious ones in the beginning, have at the last proved Atheists, Libertines, and Epicures, yea even persecutors of the Church of God, by whom they are deservedly thrust out of his house, and given over to the Prince of darkness. This is that which the vail preached heretofore of old, and it teacheth us the same things, even to this day. Hitherto out of Beza Hom. 32. upon the History of the Passion: toward the end of the Homily.  
YEa, and because his holy Prosopopie is no less fruitful than delightful, concerning the other effects, that did either accompany, or immediately follow the death of our Saviour: I will not be ashamed to play the truant so long, till I have borrowed from him, that which I mean to write for the interpretation of the wisdom, and power, and mercy, or wrath of God, signified thereby.  
Now therefore, concerning the second effect, which was, as it were, a second Preacher, let us hear (saith Beza) what the earth signified, the which, insomuch as it subsisteth by the most mighty arm of God alone, it is never moved, but that arm is likewise moved to show forth, the great and extraordinary wrath of God, even as if he did hardly bear that the earth should bear men any longer: so that we are not to stick in natural and second causes, which the Lord useth, when, and how it pleaseth him. But in this place, the history teacheth us plainly enough, that the earth would testify as it were by name, that it detested and abhorred that wicked mischief, practised even against the Person of the Creator, 
The ground and history of his Death  as the most wicked practice of all that can be named to have fallen out at any time: and that it did acknowledge that crucified man, how abject & of how vile account or appearance soever, and by this moving, yielded faithful obedience to him, (to the reproof of his persecutors) as unto the Creator thereof: without whom nothing was made, of those things which were made john 1.3. And furthermore, by this moving, (as it were by groaning) it complained unto God, that it did unwillingly sustain and nourish so wicked and mischievous a people: and therefore did as it were entreat leave that it might swallow them up into the bottomless gulf of it, as it did Corah, and Dathan of old. Num. 16.31. insomuch as here the cause of a far more excellent Moses was in hand, and of another altogether differing from Moses: and so likewise of a crime far more detestable than that which was committed against Moses. And in very deed, not long after, the earth vomited out these men, and the swords of the Romans destroyed them. Moreover, this Land abundantly blessed of God, with very great blessings, and specially with extraordinary fruitfulness, by the moving of itself, gave witness to that horrible change, whereunto it fell: it being by little and little, transformed into a desert, as if it had been strewed with brimstone and salt, even as Moses many ages since, hath very expressly prophesied that it should come to pass. Deut. chap. 29. verse 23. Read also Psal. 107.34. Lo this was the Sermon which the earth made then, to every one of that most deaf auditory.  
But since that time, what Nation is there, where it hath not preached the same, and that also in a more sharp manner. For how many Cities have been overthrown? yea, how many Countries have been swallowed up even in our remembrance in every part of the world, by such earthquakes? And that I do not go far off, was not this Church wherein we come together, as also the whole City shaken? yea and the whole country near unto us, for fifty miles in compass, hath it not trembled a few years since, under the weight of so many huge and high mountains, remaining even from the time, that the foundations of the world were laid? And albeit, G●d hath spared us, yet he hath not spared all, nor dealt so favourably with them. For behold, not very long ago, half of the City of Vienna in the Country of Austria, a foretresse of these christian parts of the world, was overthrown. And yet who is moved in himself? who trembleth? To be short, who learneth to be wise from the example o● other?  
Thus than we see, how the trembling of the earth at the death of our Saviour Christ, preacheth the wrath of God, against all sin: and namely against the most blockish and hard hearted jews, whom the most fearful spectacle of the most grievous sufferings, and death of our Saviour, could not cause to fear, though they were laid upon him for their sins: I mean for the sins of so many of them, as did according to the election of God, belong unto him.  
Moreover, the earth by this trembling, acknowledged and testified, that this crucified man, was the only true Messiah, so to be acknowledged, and reverenced of the whole Church of God.  
Yea, and no doubt, it did therewithal give to understand, as we may well conceive, that the effect of the death of Christ, was, and should be, most mightily for ever before the Lord, and in the preaching of the Gospel, properly to the justification and salvation of the elect: and by accident that is, by reason of the contempt of the wicked, & reprobate: to their most fearful and eternal condemnation. For thus saith the Lord himself, both by prophesy aforehand, Hag. 2.7, 8, 9, 10. And by faithful record, upon the performance of the prophesy by the coming of Christ, and that which followed upon it: as Heb. 12.26. I will shake the heavens and the earth, etc. And as the prophet Haggai saith, I will move all nations, & the desire of all nations shal● come, etc. And when as every strange thing, either in heaven, or in earth, eclipses, appearing of comets, death of Princes, earthquakes, etc. do cause us to expect strange things to follow: why should we not consider, from the unwonted quaking of the earth, together with the darkening of the Sun, and other strange accidents, at the death of our Saviour: that every one apart, and much rather, all jointly together, were tokens of strange consequences, or things to follow, as also it came to pass, in the open sight of all the world, immediately upon the same, even to this day.  

The cleaving of the rocks an● throwing o●en the heavy coverings of the Sepulchers, showeth that it was a might●e ea thquake, wherewith God at this time shucked the earth. It●m, A memorable judgement of God, ten years be●ore the Preacher preached this doctri e: the which he set down in writing about twelve years since.  ANd for a further declaration thereof, let us come to the third Sermon, even that which the cleaving of the rocks and stones did preach. For this (as Beza well saith) is a very special circumstance, not lightly to be passed over: to wit, that the very rocks were cloven by the earthquake, and that not to yield forth plenty of water, as once they did in the desert, through the exceeding great mercy of God. Exod. 17.6. but contrariwise, to commence a sore action, against this sturdie-hard-hearted, and incorrigible wicked people. And what shall we say else? Were not (saith Beza) the rocks before our eyes, ten years since, cloven asunder, the which, we would have thought, could not have been sundered? Were they not roled and tumbled more than a whole mile, b●eaking down all whatsoever was in their way, with such force, as one would not think? And for conclusion, O how horrible a sight was it! Did they not overwhelm dwelling houses, meadows, vineyards, fields, men, women, children, cattle, and all? yea and all this fell upon them, (if that be true which is reported of them) of whom that may truly be said, which the Lord said to the people of his time, concerning those, upon whom the tower of Si●oam f●ll and pressed them to death. Luke 13.4.  
So then, we want not preachers, no not from those things, which by their own nature want sense, beside those things which are daily beaten into our ears, out of the word of God, and which conscience itself doth night and day tell us of. But we have neither eyes to see, nor ears to hear, so that it remaineth only, that the threatenings of God, so long time despised of us, be in horrible manner executed upon us, while the earth groaneth under our feet, craving judgement and vengeance from God against the wickedness of men, waiting even witn sighs, for that last day: Rom. 8.20. in the which all things shall be restored. Acts 3.21. when there shall be new heavens, and a new earth. 2. Pet. 3.13. Apoc. 21.5.  
Well therefore brethren (saith Beza) let us change ourselves betimes, lest otherwise it come to pass, that God bring a change upon us. Let us with fear and trembling, take unto us that contrite and humbled heart, which hath through the very long suffering of God, been offered unto us by the preaching of the most holy word of God: that we may once truly and unfeignedly say unto him with the Prophet, O eternal God, rebuke me not in thine anger, neither chastise me in thy wrath. O that God would give us this mind.  
THe last of these extraordinary Preachers, is death itself. The which, though of the own nature, it is more deaf and dumb than any of the former: 
In fine Hom. 33. & in principio. Hom. 34.  yet (saith Beza) the Sermon thereof, was far more clear and notable than the rest. For this hath proclaimed as it were with a shrill voice, that the man crucified, whom his enemies thought that they had overthrown, did by death even slay death itself: and that in such wise, that those hooked and clasping bonds wherewith it held the dead bound, being loosened, itself was constrained, as it were by opening the very chaps of the grave, to let go the pray: as though it should say, Go forth ye captives even when ye think good yourselves. And if (saith Beza) we do examine the words of the Evangelist Matthew very diligently, we shall see that this opening of the graves, did first of all continue the three last hours of the day, mentioned in this story: and after this, the night and the day of the Sabbath: and then also all that night to the beginning of the third day, until he that was the true light, rose again, and these also whose graves were laid open with him) in the morning of that which we call the Lords day.  
But of the resurrection of these, more afterward.  
In the mean season, this opening, yea this so long lying open of the graves, immediately upon the death of our Saviour, preacheth evidently, to all those that be not stark deaf, and stone blind as we may say, that it is by the virtue and merit of this most satisfactory and meritorious death, that we are delivered from the tyranny and power of death, hell, and eternal destruction itself. And thus we may see, that our Saviour himself, said not in vain, Luke 19.40. If these should hold their peace, the stones would cry. For the earth, and stones, and graves, and ●he heavens have cried out a loud, as we have seen, so soon as our Saviour ceased his speech. And note, that by all those grave and reverend works, God did most fearfully rebuke the most wicked practice of the beholders of our Saviour, in their mocking and scorning of ●im.  
Hitherto of these things, which did more immediately accompany the death of our Lord and Saviour jesus Christ.  
NOw we haste to those things which did more removedly and successively follow, even to the taking down of his body from the Cross. These also may we well call the effects of the death of our Saviour: but with this difference, that beside they are not so immediately accompanying his death, but somewhat further removed, they are also workings in reasonable creatures, and not in those that be unreasonable, yea and without sense, as were the former. Of the Subjects, (as we may say) wherein these effects uttered themselves in their divers manner of working, we have five sorts to consider of.  
The first, were the Centurion, (that is, the Captain of an hundredth) and his soldiers in general, or for the most part.  
The second, were the multitude, to speak of them likewise generally, and for the most part.  
The third, were the Disciples of our Saviour Christ, who were best affected toward him.  
The fourth, were the chief of the jews: that is, the high Priests and pharisees, and Elders of the people, who were worst affected of all the rest.  
The fift sort, were those special soldiers, who were the executioners of our Saviour, and (as it is likely) had the taking down of his body from the cross, committed unto them, as well as the crucifying of the same. To whom also, we must add that one soldier, who of voluntary wantonness, or rather of a licentious cruelty, (but yet not without the singular providence of God: as after we shall see) above all usual custom, thrust him into the side with his spear.  
Of these several sorts, let us therefore inquire in order. And first, of the Centurion, and his soldiers, more generally considered. Concerning whom, let us call to mind the words of the holy story.  
Question. Which are they?  
Answer. Now (saith Luke, chap. 23.47,) when the Centurion saw what was done▪ he glorified God saying, Of a surety this man was just.  
The Evangelist Mark writeth of this point thus, chap. 15. verse 39  
Now when the Centurion who stood over against him, saw that he thus crying gave up the Ghost, he said, Truly this man was the Son of God.  
But Saint Matthew, chap. 27.54. he joineth to the Centurion those that were with him, in these words.  
When the Centurion (saith he) and they that were with him watching jesus saw and felt the earthquake and the things that were done, they feared greatly, saying, Truly this was the Son of God.  

Explication  This is indeed, the very true report of the holy story, and that also, by the consent of the three Evangelists, compared together. Whereby we may the more clearly, fully, and perfectly understand this point. And that three ways. First, touching the persons affected, who they were: for though Luke and Mark mention the Centurion alone, as the chief: yet Matthew expresseth his band also. Secondly, touching the causes, whereby they were affected, not only as Mark saith, for that our Saviour died in a strange manner: that is, not a● a bird, (if a man may so speak in this case) but as a lion, uttering forth a mighty voice: but also, (as Matthew and Luke do further declare) because he felt the earthquake, and saw the other strange things that fell out: such as were the darkness before, and like enough, the cleaving of some stones: obseving also, no doubt, the constancy of the faith of Christ, in commending his soul into the hands of God in the name of his father.  
Thirdly, in respect of their words, whereby they declare how effectually they were for the time, affected and moved: for not only did the Centurion give glory to God, saying, He was a just man, (as Saint Luke saith) but he said also, that he was the Son of God: as Saint Mark test●fieth. Neither did he alone say thus, but his company also being stricken with grea● fear, consented to the same: and so at once condemned ●ot● the jews, and pilate's, and their own unjust proceed against him. Thus beneficial (as we see) the conference and comparing of the Evangelists is.  
But here we cannot conclude, either from the affection, or from the speeches, either from the Centurion himself▪ or of any of his company, that either he, or they, were truly converted to God and that they did truly believe in Christ as being perfectly righteous, and the natural Son of God: and that with sanctified hearts, they did give glory unto G●d therein. For not every one th●t feareth, (and in fear is moved, from the reverend works of th● majesty of God, to see some glimpse of the truth, and so to give glory to God an● for the time suddenly to speak good words) doth truly turn to God For then pharaoh should have repent, and every hypocrite and convicted sinner should truly bel●eue and repent. Only this is certain, that God minded, by this means, t● give great honour & glory to hi● Son to this day, in ●hat he drew this testimony even from the enemies of our Saviour: yea even from this heather Captain and his soldiers: and that, by virtue of such evidence, as they could not but see and acknowledge to be very ●a●e, and singularly serving to this very purpose. And therefore we may justly admonish ou● selves, that we do not rest ourselves in such sudden motions, and as it were passions of the mind, (though the motions in themselves be good) but to try our own selves diligently whether the knowledge, faith, fear, and love of God, and other the holy gifts and graces of the holy Ghost be groundedly and upon good deliberation, settled and confirmed to abide with us, yea even in tim●s of tentation or not. It is to little purpose to be well minded at a start, while the earth shake●h under us, or the heavens do terribly thunder and lighten upon us: or while some grievous disease and sickness is upon us. All the trial lieth in the good use which we make of such things in the whole course of our life afterward. Nevertheless, we may not deny, but that it may be, that these sudden motions were unto some of these thus stricken with fear, the beginnings of true faith, and conversion to God: yea even like to that conversion of that Centurion and his soldiers, whereof we read in the 10. chap. of the Acts.  
THus much of the first sort: let us come to the second sort, which were the multitude generally considered likewise.  
Question. What saith the holy story of these?  
Answer. In the ●3. chapter of Saint Luke, verse. 8. thus we read.  
And all the people that came together to that sight, beholding the things which were done, smote their breast, and returned.  

Explication.  This second sort, were partly such of the people, as were moved by the instigation of the chief priests & elders, to choose Barrabas to be he that should be reprieved: and contrariwise, to cry out Crucifigatur against our Saviour, as we have seen before, Matth. 27. verse 20. And they were partly such as were moved afterward, upon other occasions, to go see the execution, whether by reason of the strange superscription which Pilate had set up over the head of our Saviour, according to that we read, john 19.20. Or otherwise of a vain and curious mind, to feed their eyes with such a spectacle as was seldom to be seen.  
All these are said to be strangely affected at the strangeness of the things, that fell out far above, yea clean contrary to their expectation: even to the conviction of their consciences, that a heinous sin was committed by their Rulers, in the unjust crucifying of this most righteous person: and that they themselves had grievously sinned, in showing any liking & allowance of the execution: but specially such as had suffered themselves to be misled so far by their Rulers, that they should eagerly cry out, Crucify, crucify him. And the rather, because the matter was by Pilate called into so favourable a question, whether seditious murdering Barrabas should be delivered, or He.  
The very earnest remorse of their hearts, is expressed by the Evangelist, from this evident sign and effect of it, that they smote their breasts: like as we read of the Publican, that he smote his breast, in detestation of his wickedness, Luke 18.13. As if he accounted himself unworthy to carry any breath of life in his wretched and sinful body. Nevertheless, we cannot say, that they did so truly repent them, upon this sudden remorse, as this Publican is described to have done. For there is great difference, as was said before, betwixt a sudden motion, upon the outward view of strange things incurring the senses, and a deliberate and settled resolution of the heart. And yet, nothing letteth, that this sudden compunction, upon the beholding of so great accidents, should not make way to the beginning of true repentance, such as we read of, Acts 2.37, etc. 41. if not even presently, to lay the foundation of it in their hearts, as touching so many as should not suffer the affection to vanish away, as suddenly as it fell upon them: but would cherish it, until by the word, it might be further quickened as it were. For as Master calvin well observeth, the trial of true profiting standeth in the continuance of of the fear of God, after the astonishment is well and quietly passed over: otherwise it little profiteth. Discamus (inquit) hoc example, parum aut nihil esse, si quis ex praesenti Dei potentia, horrorem concipiat, donec sedata consternatione, in cord tranquillo resideat Dei timor. Let us learn (saith he) by this example, that it is to little, or no purpose, for a man to be tremblingly affected at the present power of God, unless the fear of God do continue, after the astonishment is over, and that the heart is quietly come to the self again. This is an excellent, and very profitable rule. And therefore, I pray let us all mark it well. There be a great many, when they have sworn an oath, they will say, God forgive me, I have done amiss. But by and by, they will swear again. Alas, to what purpose is this, but even to our greater condemnation before God? Thus much of the second sort.  
We come now to the third: that is, to the best sort of the beholders, which were the Disciples of our Saviour. Of which, there were two sorts: some men, and some women.  
Question. What doth the holy story record of them?  
Answer. The Evangelist Luke writeth jointly thus of them. chap. 23. ver. 49.  
And all his acquaintance stood a far off, and the women that followed him from Galilee, beholding these things.  
Matthew and Mark do only mention the women Disciples, and not the men, and of them also some particularly and by name, as we read, Math. 27.55, 56. in these words.  
And many women were there, beholding him a far off, the which had followed jesus from Galilee, ministering unto him.  
Among whom was Marie Magdalene, and Mary the mother of james and joses, and the mother of Zebedeus sons.  
Expli. The report of the Evangelist Mark, 
The ground & history of his agony upon the cross.  is the same with this of Matthew, yet with these three or four additions: first, that he calleth james (the lesser) for distinction sake: secondly, in stead of the mother of Zebedeus sons, he writeth Salome, which as it seems, was the name of that last described mother, in Matthew: thirdly, he maketh mention of the City jerusalem whither many women came up with our Saviour at this last time of his going thither. Moreover, he maketh a more distinct rehearsal of those that ministered to our Saviour, from the rest, than Matthew doth. The words of Mark are these. There were also women (saith he) which beheld a far off: among whom, was Marie Magdalene, and Marie (the mother of james the lesser, and of joses) and Salome, who also when he was in Galilee followed him, and ministered unto him, and many other women which came up with him to jerusalem. Now let us consider of that which the Evangelists writ of this third sort of beholders. First more generally, both of the men and women, and then severally and apart, of the women.  
Generally, it is said of them all, that they stood a far off: but not in that sense, wherein David complaineth that his friends and acquaintance stood a lose from him, Psal. 38.11. For while there remained life in our Saviour, they kept no doubt, as near as they could well press, for declaration of their love: they being still also peradventure in some hope, that he might yet deliver himself from the cross, & out of the power of his adversaries hands. For they did not yet thoroughly understand the mystery of our redemption, concerning the manner of the working of it, as may appear by the talk of the two Disciples, Luke 24.21. And as touching the near approaching of some, yea of Marie Magdalene now men ioved, it is expressly testified, that she with the Virgin Marie the mother of jesus and Marie of Cleopas, and john the Evangelist, stood very near the Cross, so that our Saviour spoke to him and the Virgin Marie, as we have already seen, john, 19.25, 26, 27. But after that our Saviour had given up his Spirit into the hands of God, and was perfectly dead, many of them did withdraw themselves: and yet so, as departing out of the press, they could not but turn themselves and make long delays, before they would altogether departed. Nevertheless, john the Evangelist tarried near by the Cross still, as the story itself showeth afterward. Yea and some of the women stayed to see him buried: yea and after that came again to imbalm his body, as we shall see in the process of the holy history.  
But how cometh it to pass (may some say) that we hear nothing of their beating of their breasts, or otherwise how they were affected? I answer, that there was not like cause, why they should be like affected to the multitude, see-they had not their hand in the persecution of our Saviour; neither gave any allowance unto it, whereby their consciences should accuse them: and therefore no marvel though they beat not their breasts. Nevertheless, out of all question, their hearts werefull of heaviness, like as a river up to the brink: and therefore the rather withdrew themselves from the rest, that they might the more freely utter their sorrow, and one to make their move to the other. And finally, we are not to doubt, but God taught them to make a more reverend & comfortable use of all the wonderful things which they heard and saw, to the nourishing of that seed of good hope which was sown in their hearts: though as yet it lay buried, and after a sort even smothered in them, till our Saviour after his burial, rose again out of his grave.  
Now concerning the women: the proportion of the report, yieldeth the special prai●e of the dut●full and gra●efull observance of our Saviour Christ, ●n this time of his special humiliation, to the women Disciples. For whe●ea● not one of the men, are mentioned in any of the three evangelists, and n ne ●●t ●ohn (by a circumlocution) in the fourth: there are three or four wome● named, beside the Virgin Marie. The rest of the women also, are more emphatically, or significantly noted to be many, rather than the men. And further also, of these many, a good many are honoured, with this worthy commendation, that they did not only with special care and travel, 
The ground and history of his Death.  even from Galilee to jerusalem attend upon our Saviour, for the benefit and comfort of his holy doctrine to themselves: but were likewise, careful and diligent, to minister unto him, of their outward riches, to his outward benefit and comfort, with a supply of the benefits and blessings of this life, which were after a sort wanting to him: if in this case, and by any lawfulness of comparison we may so speak of him, who was the rightful Lord and heir of all things. Yet so it was, that he was willing for our sakes, to become poor, to be borne in a stable, to be brought up in a mean estate, and under a Carpenter all the time of his private estate, and to labour with his own hands, not to have a house of his own where to rest his head, nor any ordinary revenues, or annuity for his maintenance, when he laboured night and day in his public calling; to the end that by his poverty and abasement in the whole course o● his life, beside his m●st grievous and reproachful sufferings at his death, he might make us rich in spiritual gifts and graces, and honourable in the sight of God, and that he might purchase us the inheritance of an heavenly Kingdom, with everlasting life and glory in the most blessed presence of the Lord. And yet more particularly, concerning the three women expressly named, it is well worthy to be observed, to their praise, but chiefly to the praise of God, that as he had showed them special mercy by our Saviour Christ: to Marie Magdalene deliverance from 7. devils, and to the other this favour, that he took of their children to be his Apostles: so they show themselves in special manner loving and dutiful to Christ: contrary to the practice of many, who the more they receive, the less they yield. And last of all, touching the woman last mentioned, her great profiting is here testified, in that albeit before she fancied the Kingdom of Christ in an earthly manner: as Math. 20. verses 20.21. Yet now she forsaketh not Christ crucified, but is one of the forwardest among all the rest. Let this, for the present suffice, concerning the third sort.  
WE hast forward to the fourth sort: to wit, to the chief of the jews, who continued worst affected of all the rest.  
Question. What doth the holy Story say of them?  
Answer. The Evangelist john chap. 19 ver. 31 continuing the Story writeth thus.  
The jews then (because it was the preparation, that the bodies should not remain upon the Cross on the Sabbath day, for that Sabbath was an high day) they besought Pilate that their legs might be broken, and that they might be taken down.  

Explication  The time which the Evangelist here speaketh of, when the jews (that is, the chief of them: to wit, the high Priests, and the pharisees; as we may perceive by another like suit of theirs the next day, Math. 27.62) besought Pilate that the legs of our Saviour, and of the thieves crucified with him, might be broken, etc. it was no doubt, with as good expedition as they could, after they perceived that our Saviour had given up the Ghost, and was dead.  
But beside the notation of the time, we have two things to consider of, from the report of the holy Evangelist.  
First, the request of the jews what it was.  
Secondly, the reasons of the same their request.  
Their request was double: First, that the legs of the bodies of the crucified, might be broken upon the Cross.  
Secondly, that their bodies might be taken down, from the Cross. The former of these requests, was but a preparation to the latter. For insomuch as the bodies might not be taken down, before they were dead: therefore they desire that the bones of their legs might be broken, that by the inflicting of so great a violence, upon those parts of their bodies, their death might be hastened. But seeing they knew well, that our Saviour was dead before: why should they make request, for the breaking of his legs, as well as of the legs of the other two?  
It may be, they were willing to think, that peradventure be was not perfectly dead. But though they did not think so, yet doubtless their malice would easily suggest & carry them forth in desire, every way to do as great violence to the dead body of our Saviour, as they might: according to their dealing against it, while yet he was alive, even till they had brought death upon it, as we have seen. And so no doubt, they intended, and therefore made the more expedition: nothing daunted by any of the reverend and fearful works of God: they therein showing themselves more doggish and wolvish, than all the rest: according to that of the Prophet Zeph. chap. 3. ver. 3. They are as Wolves in the evening, which leave not the bones till the morning. This was their wicked mind, though God by his most vigilant and divine providence, otherwise disposed of the matter in this point: as we shall have occasion to observe, to the glory of the most provident wisdom of God, in the order of the Story, as it followeth.  
We see therefore, what either part of the jews request was to Pilate, who had authority to order the whole execution, as well as to give the sentence of condemnation. Now what was the reason, why they made this suit to Pilate, both for hastening of death, and also for the taking down of the bodies? As their request was double, so they were led hereunto, by a double reason. First, because God had commanded, that the bodies of such as were hanged, should be taken down, and buried the same day, because the curse of God is upon him that is hanged, as the text saith. Deut. chap. 21. ver. 22.23. That is, God hath cast a special reproach, and infamy upon this kind of punishment, above other. For headding, or stoning, or burning, is not so odious among any people, as hanging is. And touching ourselves, you know, how it is called in special reproach a dogs death. And much rather, was this kind of hanging by nailing to the Cross, specially odious and reproachful. Nevertheless, we must not understand it to be so accursed of GOD, that none dying this death, can be partakers of his blessing. For as touching those that have grace to repent, we have a most comfortable example, in the thief repenting on the Cross. The ground of which comfort is this, that our Saviour Christ who died to purchase remission of sins, died even this death, and that, in the most reproachful manner. So grievous is our sin, and so infinite was his love towards us. How great therefore, ought our duty and thankfulness to be to him?  
Secondly, because the day following, was the Sabbath, yea as it were a double Sabbath by their tradition: 
As it seems: though some be of another judgement. and so pag. 134 john. 19.31.  because they had put off the celebration of the Passeover to that day, which by the law of God, should have been a Sabbath of itself: and at this feast, should have been eaten the evening before, according to their beginning of the day, at what time our Saviour Christ did eat it with his disciples. They accounted therefore of that day next following, as of a special high day, as the Evangelist showeth. And for the same also, were ready to be so much the more earnest, in their suit, if need should have so required. But without this heaping up of circumstances, the law of God, properly respecting this cause, had been sufficient of itself to have moved them, living then under the authority and bond of that law. Yet the breaking of the bones of the hanged, was not commanded in that Law: neither was that kind of hanging by nailing to the Cross, appointed to the jews by God, or practised by them, till the judgement of capital crimes was taken out of their hands by the Romans, as hath been declared before. But seeing the law of God, might of itself have sufficed to cause them to procure the taking down of the bodies, by their means at that time hanged up: why doth the Evangelist so diligently mention the other circumstances? No doubt, he would therein tax the hypocritical superstition of this wicked sort of men, who making no conscience of murdering a most innocent and just man, yea him that was the very Son of God: yet pretend great conscience in a matter of external ceremony, like as we saw before, how they would not go into the hall of the Governor, lest they should have been defiled thereby: nothing at all troubled in the mean while, that their souls should be perverted by outrageous malice, and defiled with most innocent blood, as already, even then, they were.  
And this is the common nature of all hypocrites, as our Saviour himself had charged these wicked ones before, saying that they strained at a gnat, but swallowed a Camel. Math. chapter. 23. verse, 23.24. Woe be to you Scribes and pharisees hypocrites: for ye tithe mint, and anise, and leave the weightier matters of the Law, as judgement, and mercy, and fidelity. These ought ye to have done, and not to have le●t the other. Ye blind guides, who strain out a gnat and swallow a Camel. Thus far concerning the fourth sort of men, and the effect which followed in their hearts, upon the death of our Saviour Christ: For as was observed, they could not be ignorant, that he for his part was dead already, whatsoever for the further fulfilling of their unsatisfied malice, they might pretend.  
THe last sort of those, whose dealings we are to consider of, even until the body of our Saviour, was to be taken down from the Cross: they only are now behind. For as touching that which followeth of joseph, it may be fitly referred to the act itself, of the taking down of the body of our Saviour, because he was the next and immediate instrument of the procuring of it.  
Question. Wherefore, before we come to that point of the Story. What is that which is recorded, concerning the dealing of those special soldiers, to whom was committed the breaking of the bones of the crucified bodies?  
Answer. It followeth in the Evangelist john, the 19 chap. from the 32. verse to the 38. in these words.  
32. Then came the soldiers, and broke the legs of the first, and of the other, which was crucified with him.  
33 But when they came to jesus, and saw that he was dead already, they broke not his legs.  
34 But one of the soldiers, with a spear pierced his side, and forthwith, there came out water and blood.  
35 And he that saw it beareth record, and his record is true: and he knoweth that he saith true, that ye might believe it.  
36. For these things were done that the Scriptures might be fulfilled. Not a bone of him shall be broken.  
37 And again, another Scripture saith, They shall see him whom they have thrust through.  

Explication  In these words, the holy Evangelist declareth what followed upon the suit of the jews to Pilate. And we have these five things to observe in them.  
First, that upon the commission, or commandment of Pilate, who granted the suit of the jews: the soldiers to whom the execution appertained, broke the legs both of the one, and of the other of those that were crucified with our Saviour: that is to say, they broke the bones of the lower parts of their legs, betwixt the knee & the ankles, as the Greek word signifieth: the which parts also, were more apt & easy to be broken with some bat or cudgel, 
Tascel●.  which it is like they used to that end, according to the custom of that part of the execution▪ verse. 32.  
Secondly, we are to observe, that contrary to the custom, and request of the jews, he legs of our Saviour were not broken. verse. 33.  
Thirdly, that moreover and beside the custom, his side was pierced, even to the heart, as the effect following upon it, showeth: insomuch, as both blood and water issued (as is most likely) from it: the water from betwixt the membrane or thick skin that compasseth the heart itself, wherein usually water is contained, for the cooling of the heart, as Anatomists, and Physicians, have by experience observed: the blood from the piercing of the heart itself, and from some other passages, the blood, not being as yet cold nor congealed. v. 34.  
Fourthly, we have in the words of the Evangelist, to observe his earnest asseveration, or testifying of the truth of these things; verse, 35.  
Fiftly, the reason how it came to pass, that both contrary to the custom, the legs of our Saviour were not broken: and also, how contrary and beside custom, his side was thrust through: verses, 36.37. Of these things therefore, let us a little more fully consider, for our further instruction, as the matter itself, in either branch, shall more or less require.  
And first, beside that which hath been observed already, touching the breaking of the legs of both the thieves: let us only consider, that howsoever our Lord jesus Christ, had put the greatest difference that might be, betwixt thief and thief: even as great difference as betwixt heaven and hell: yet as touching the outward punishment of the civil Magistrate, they are as like as one egg of the same kind is to another. Neither would the Lord put any difference in this behalf: not that he minded to take the punishment of the converted thief, for any satisfaction to his divine justice, more than of him, that remained hardened in his sin: but that we might learn to depend upon the promise of God, touching our salvation, and not to measure his everlasting love and favour, or his hatred and displeasure, according to these outward trials and afflictions, whether we be exercised with them, or be freed from them.  
Secondly, concerning the not breaking of the legs of our Saviour, albeit the next and immediate reason thereof, was unto the soldiers that which is mentioned in the 33. verse: namely, because he was dead already. For seeing the breaking of the legs was inflicted to accelerate and hasten death, the●e was no cause why they should deal so with our Saviour: insomuch as they perceived, that he was already perfectly dead, though the thieves legs were broken, seeing they were yet living. Nevertheless, if there had not been another cause of greater force (though in itself further removed) as is mentioned, verse. 36. the fear of the jews complaint to Pilate, and of pilate's displeasure, for not fulfilling his commandment, would easily have moved them to have done to our Saviour, like as they had done to the other in outward course, though there was not the like inward cause.  
And how hardly they were restrained, it may appear by that which followeth in the third place, in that sparing his legs, when they broke the legs of the other, they deeply pierce & wound his side, though they touch not theirs. So, they would make sure, one way, that he should be dead indeed: though they spare him in the other; because they could not but verily think, that he was already dead. And thus no doubt, they thought that they should satisfy the jews, and stay all further complaint that might have been made to their Master. For though it was but the act of one, yet it may well be out of question, that it was well enough liked, and had the consent of all. But here also there is a higher cause of this, than all their own reason, or will, according to that we are to observe, when we come to the 37. verse. Who the soldier was, that thrust our Saviour into the side, it mattereth not, & therefore the holy Evangelist maketh no mention of his name. It is an ignorant fiction of the Popish, that his name should be Longine: belike, because the name of a spear, or javelin, in the Greek is logche, and he that carrieth the spear logchaios, and in Latin Lancea, and Lancearius: as if by the same dexterity of their skill they should tell us, that the name of the thief converted, were Lestine, because the Greek word leistes, signifieth a thief, or a robber.  
It is also as unconscionable, and fabulous a lie, in that they affirm that this Longine, or howsoever they will call him, was blind when he pierced the side of our Saviour, and that he was restored to his sight, by washing his eyes with the blood and water, which flowed out of our saviours side, and so became a Christian forthwith, and afterward a Martyr. This was in those days, when they made blind men soldiers, because they could see so much the better, both to defend themselves, and to annoy their enemies. But let us send these, and such like their lying legends, packing to the spirit of ●yes and errors, whence they came. Only that which remaineth for us to consider of, in this third place, is that the holy Evangelist himself mentioneth: to wit, that so soon as the soldier had drawn his spear out of the side of our Saviour, forthwith there came out both blood and water. And in this respect, as it followeth in the fourth place, the Evangelist Saint john, is very earnest, in testifying and confirming the truth of this his faithful report. And that by a threefold asseveration, in that he saith. First, He that saw it, hath borne record.  
Secondly, his record is true: and thirdly, he knoweth that he saith true. wherein he useth a certain gradation or increase of speech. For first, he was an eye witness, and speaketh not by hear say. Secondly, he doth not feign a matter or amplify it above that it was: but he maketh a true report. Thirdly, it was a truth, not in appearance only, in a false persuasion by delusion of senses, as when a man thinketh he seethe that which in truth he doth not see: but he is well advised, and speaketh of his own sure and perfect knowledge, yea so perfectly doth he report it, that we that read it, and hear it testified by him, may and ought undoubtedly to believe it. And even to this end it is, that he doth so earnestly affirm it: as he giveth plainly to understand. But it may be demanded, why the Evangelist should be so earnest, in affirming this point? we answer. First, because it is a most real and actual proof, even to the satisfaction of the executioners themselves, that our Saviour was not in appearance and show, but truly and perfectly dead, and therefore much less to be doubted of us, as some heretics have done: or to be thought, that Simon the Cyrenian was miraculously crucified in his stead, as that Antichristian false Prophet Mahumet saith in his blasphemous Alcoran. For this is one most necessary point of our Christian faith, that our Lord jesus Christ and no other, hath verily and indeed died the death of the cross for us. This therefore, may be one weighty reason, why the Evangelist should be thus earnest in testifying the very true and certain death of our Saviour, even his adversaries being experimental judges: as afterward he useth like earnestness in the confirmation and testifying of his resurrection, and other like necessary articles of our faith, chap: 20.30.31. and chap: 21. verse 24. Secondly, the reason why Saint john is thus earnest, in the affirming and testifying, that water and blood came out of the side of our Saviour, yea even after he was dead, and that for a certain proof of the same his death: because, as the holy Ghost taught and assured, that this was done, to declare the most sweet and comfortable fruit of his death, suffered upon the cross: which was, by his perfect obedience sealed up thereby, both to make satisfaction to God's justice for our sins, to our perfect justification: and also to procure our sanctification in some measure or part. In which respect in the 5. chap: of his first Ep. the same Evangelist maketh them two assured witnesses (the holy Ghost also beareth witness thereunto) that whosoever believeth in our Saviour Christ, shall be perfectly saved by him. For our Saviour Christ is not only the propitiation for our sins, but also the washing of our new birth. Tit. 3, 5, 6, 7. And so, this is a matter of singular comfort unto us, as we are further to observe, when we come to the comforts of this point.  
Now in the fift place, we are to consider of the chief reason of these two extraordinary things: first why, that which was intended (and as we may say contended for, by the jews) did not take effect: touching the breaking of the bones: and secondly, why such a thing (to wit, the piercing of the side of our Saviour) should be done unto him: which neither the soldiers did purposely intend, when they went about the breaking of the bones: neither had Pilate commanded it; neither came it into the minds of the jews, once to desire, or expect it.  
The main or supreme reason of all, was this; that God in his divine counsel and providence had so determined and appointed. Of the which it is said, that howsoever there be many devices in man, yet the counsel of the Lord shall stand. And again, There is no wisdom, nor understanding, nor counsel against the Lord. Prou: 19.21. and 21.30.  
The second, is like to this: that the holy Scriptures of God, must herein be fulfilled. And that in either respect, it might be confirmed by these testimonies, moreover and beside all other, that this our Saviour thus crucified, was the true Messiah and Christ, both promised by God, and prophesied and foretold of, by the holy prophets, as they spoke by the holy Ghost.  
And first, concerning the not breaking of the legs of our Saviour: this was done, saith Saint john, verse 36. That the Scripture should be fulfilled, Not a bone of him shall be broken.  
But here, it may be demanded, where in all the holy Scriptures, these words are spoken of Christ? we are to consider for answer, that the Evangelist writeth there, not as one simply and barely alleging the words of the holy Scripture: but as a holy and faithful interpreter, (specially allowed and sanctified of God thereunto) he showeth unto us, the meaning & purpose of God, in that he ordained, by Moses, that not a bone of the Paschal Lamb, which was a figure of Christ, should be broken. For therein, he prefigured, even this, that he purposed to perform, & did indeed in due season perform, at the death of Christ, as the Evangelist observeth. And so, that Scripture which he allegeth, is written by the Prophet Moses in the 46, verse of the 12 chap: of Exodus: and repeated again in the 12. of the 9▪ chap: of Numbers. And in the same respect, Paul writing of our Saviour Christ saith that Christ our passover is crucified for us. 1, Cor. 5, 7. Now in preserving of the bones of our Saviour unbroken, it may in special manner be said of him (according to that we read in the 34. Psal. verse 19.20.) Great are the troubles of the righteous: but the Lord delivereth them out of them all. He keepeth all his bones, not one of them is broken. And herein doth the most wise and holy providence of God, most lively appear, in that like as he commanded his ancient people, not to break the bones of the lamb, as a part of obedience to him, because of the haste of their departure out of Egypt (for men (as we know) when they are in haste, do not, neither can they stay, to pickle about bones, or to break the bones to stand pickling out of the marrow: No more then to stay the leavening of bread, etc.) so he would not now (notwithstanding any wicked haste of these latter most ingrateful and rebellious jews, to violate the commandment of God) suffer any bone of this sacrifice to be broken: to the end that all true believers might the more clearly see, that our Saviour Christ is that lamb of God, whereby we shall have our most speedy an● prosperous deliverance out of the hands of all our enemies: if we for our parts shall not slack the time to come unto him, that we may keep the spiritual feast of his Passeover with him: not in old leaven, neither in the leaven of maliciousness and wickedness: but with the unleavened bread of sincerity and truth: as the Apostle Paul, in the place before alleged, exhorteth.  
But here, another question cometh to be answered: and that is this, how the Apostle Paul is to be understood, where he teacheth us, that the body of our Saviour Christ was broken for us: as we read, 1. Cor. 11, 24. seeing the holy history of the Gospel, (according to the type and figure commanded in the law) freeth him as we see from the breaking of any bone? The answer is easy, if we consider that there is a breaking of the flesh, as well as of the bones. And therefore, insomuch as the flesh of our Saviour Christ was grievously broken, and torn, both by whipping with rods, and crowning with thorns, and also with nailing: and last of all, with this thrusting of the spear into his side, yea even to his very heart, as was said: well may the Apostle Paul speak as he doth: and yet therein say no more than our Saviour Christ did, when he said, that his body is given for us. For it was given to that death of the cross, wherein his flesh was thus wounded and broken, that it might be a binding up, and a healing to us. For as the Prophet Isaias prophesied long before. He was wounded for our transgressions, he was broken for our iniquities. Yea so as body and soul were broken as it were, and rend a sunder, for a time.  
Hitherto, concerning the not breaking of the bones of our Saviour, what the chief reasons of it were, and how it was foretold in the holy Scriptures, that it should come so to pass.  
It remaineth that we do likewise consider of the chief cause, whence it came to pass, that the side of our Saviour was pierced. This also, as saith the Evangelist john, was done, that another Scripture might be fulfilled, in that it saith in another place: They shall see him whom they have thrust through. This Scripture is written in the 20. verse of the twelfth chapter of the Prophet Zechariah. The whole verse is this, 
the Heb: word is translated compassion, but supplication (to wit, for mercy & forgiveness) is more agreeable to this argument, seeing the same word yieldeth this signification also.  And I (saith the Lord by his holy Prophet) will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace and of supplication, and they shall look towards me whom they have pierced: and they shall lament for it, as one mourneth for his only son: yea they shall bitterly mourn for it, as one mourneth bitterly for his first borne. Or more near to the words, They shall do it, by taking it bitterly, or grievously, amaricando, etc. We read it also, more usually thus: and they shall lament for him: by a change of the person, as though the Lord, would therein by his spirit of prophesy, point as it were with the finger, from himself, to our Saviour Christ: in whose piercing, he accounted himself pierced, yea in special manner pierced as it were, above all other their grievances and vexations of his holy spirit.  
But howsoever we read the relative (for him) by a changing of the person, or, (for it) in the neuter gender, respecting the wickedness of the rebellious dealing itself: the Evangelist john, writing by the same holy spirit of God, by the which the Prophet Zechariah prophesied: he putteth the matter out of all question, that the Lord putting his people in mind of all their former rebellions and stubborn behaviour against him, wherewith he accounted himself wounded, and as it were pierced through the sides (according to that which is said of cursing and blaspheming: that it is a kind of piercing the Lord, as the word nakabh giveth to understand, Leu. ●4. 11.) Yet he doth more particularly look unto this piercing of him with the spear, in the side of his Son. Yea and to the other piercing of his hands and feet also with nails. The which, with all other their most cruel proceed against him, was as the filling up of the full measure of their most traitorous rebellion against God himself, their sovereign Lord and King. For though the Evangelist doth upon the special occasion, apply the Scripture of Zechariah to the piercing of our Saviour in the side more particularly, and principally: yet this doth not exclude the other piercings, but they may justly be comprehended also within this prophesy. For the word dakar which Zechariah useth, may note as well the one as the other: the piercing with sword or spear, or dart, or arrow, or nail, or any thing that hath a point, to pierce. And so may the Greek words nusso, or nutto & centeo or execenteo which the Evangelist useth.  
But how may it be said, that the jews did thus, seeing it was a soldier of the Romans that thrust our Saviour into the side: and such likewise were they that nailed him to the cross?  
The jews are nevertheless, justly charged with it, because they were the chief causers of all that violence which the Romans used against him: like as Pilate is said to scorn our Saviour, seeing he appointed that the thing should be done, though he did it not himself. So that we may see, it is nothing the less sinful before God, when we commit wickedness by any evil instruments which we set a work, or give them any encouragement thereunto: though we do it not with our own hands. Nay rather, our sin is so much the greater, by how much we draw more persons with us into the fellowship and guiltiness of our sin.  
Nevertheless, ●n these words of the Prophet Zechariah, 
The ground & history of his burial.  which the Evangelist john allegeth, we have not only to consider, an admonition and reproof, given to the wicked concerning their sin (whether we look to the Actors in this particular, or to any other peircers of God and our Saviour Christ by their wicked deeds, or blasphemous words) together with a most fearful subindication and threatening of the wrath of God against them for the same, whosoever shall not repent them thereof in due season, before the day of God's wrath doth come: but also, (as touching those that shall truly repent, both jew and Gentile, mourning for their sins) here is contained, a most gracious promise of mercy and forgiveness, so that all such may behold Christ thus pierced for them to their comfort: yea though he was after a sort pierced by them, and of us all. The text of the Prophet is plain. And thus also, doth the Evangelist otherwhere rehearse these words, as serving notably, to either use and purpose: as Revel: 1.7. Behold, he cometh with clouds, and every eye shall see him: even they that pierced him through: and all kindreds of the earth shall wai●e before him, ●uen so, Amen saith the holy Evangelist unto it.  
Finally, from the words of the holy Prophet, let us diligently note, that as touching all these, which either have, do, or shall repent of their sins, done against the Lord our God, and his Christ: this is the work of God in their hearts by his own most gracious and holy spirit: as Ier: 31.18.19. & 2. Tim: 2.25. And again, that true repentance is not without very earnest and godly mourning for sin: as in the same place of jeremiah: and 2, Cor: 7.10.11. Yea even in this respect, that they were the cause, and even we ourselves by them, that our Lord jesus Christ was most bitterly crucifie●, wounded, and pierced, not only in his holy flesh, but also in his very soul. This, I say, is diligently to be marked of us, lest we deceive ourselves, in mistaking the nature of true repentance: and lest we deny God, the glory of the same his most gracious work, so singularly tending to our own salvation and comfort.  
ANd thus, having considered all things, recorded in the holy story, from the death of our Saviour, until the taking down of his blessed body from the cursed cross: let us now, renewing, and whetting as it were our care and diligence, proceed likewise, to consider of the taking down of his body from the cross, together with those things that do belong to the same: and thereunto, let us annex the history of the burial of the body of our Saviour, and the appurtenances thereof, like the warp and the woof, close together.  
Question. First therefore, which are the words of the text, wherein these things are recorded unto us?  
Answer. The holy story is continued by the Evangelist john, in the same his 19 chap: from the beginning of the ●. verse to the end of the chap. in this manner.  
38 And after these things (saith Saint john) joseph of Arimathea (who was a Disciple of ●esus, but secretly for fear of the jews) besought Pilate, that he might take down the body of jesus. And Pilate gave him licence. He came then, and took jesus body.  
39 And there came also Nicodemus (who at the first came to jesus by night) and he brought of myrrh and aloes mingled together about an hundred pound  
40. Then took they the body of jesus, and wrapped it in linen clothes, with the odours, a● the manner of the jews is to bury.  
41. And in that place, where jesus was crucified, was a garden, and in the garden, a new sepulchre, wherein was never man yet laid.  
42. There then, laid they jesus, because of the jews preparation day, for the sepulchre was near.  

Explication  In this text, we have, according to that which was said before, the narration of the taking down of the body of our Saviour Christ, and of his burial nearly knit together. We have the instruments, both of the one and also of the other, by the Evangelist described unto us: and likewise, the manner, both of the procuring of that, and also of the performance of this. 
The ground and history of the taking down of his body from the Cross.  Of these things therefore, let us stand a while, as diligently as we can, to consider: and that, withal such holy supply, as the other Evangelists, do in divers points afford unto us.  
And first, touching the time of the taking down of the body of our Saviour, the Evangelist Matthew reporteth, that it was when the even was come, chap: 27.57, And Mark, when night was come, chap: 15, 42. So that both compared together, it is evident, that it was delayed as long as might be. And the Evangelist Mark, doth herewithal, mention the reason, which moved joseph, in this delay (beside that honour which he did bear to our Saviour Christ) to take an honest and godly care of the taking down of his body from the cross: namely, because it was the day of the preparation, which is before the Sabbath. And this was thought reason sufficient, to the malicious jews, to move them to entreat that the legs of our Saviour might be broken. But being disappointed of that, it was with them, a reason of no weight, to move them to have care of his honest burial. And no marvel.  
Herein therefore, is an exceeding great difference, betwixt joseph, and them.  
This joseph, was the sole instrument of procuring the honest and seemly taking down of the body. Indeed, in the burial, Nicodemus was a worthy companion with joseph, as we shall see anon: but it seemeth that joseph was all alone, in the procuring of the favourable and reverend taking down of the body of our Saviour. The manner of his procuring of it, was this. He knowing that Pilate had the power of the disposing of the body: according to that which we read was prophesied, Isay: 53. The people gave his grave to the wicked, and to the rich, even to their own destruction, (according to their imprecation against themselves: His blood be upon us and our children) as Tremelius and junius do well translate and interpret those words of the Prophet: joseph therefore, is a Suitor to Pilate, that he would grant him this favour, that he might take it down, and bestow it. For as the three Evangelists, Matthew, Mark, and Luke, tell us; he asked the body of jesus: that is, not only to take it down from the cross, but also, that he might bestow it in burial, as the effect itself declareth. For so soon as Pilate had granted him licence to do that which he had requested, he did not only take down the body, but also he buried the same. And in the procuration of the taking down, and burying of the body, the Evangelist Mark observeth, to the commendation of joseph, that he used boldness in this his suit, howsoever it might seem to be a matter wherein he endangered himself (at the least, through the malice of his wicked brethren, the Rulers of the jews) to some displeasure and rebuke, in that he should show himself favourable, to the body of one that was executed under the crime of a rebel against Caesar. But through the goodness of God, it fell out otherwise toward him. For he gave him favour with Pilate. By whose answer, it appeareth that joseph in his suit, had informed Pilate, that he the rather desired, that Pilate would forthwith grant him the body, not only because it was near the evening, but also because he had been dead a good while since. For as the Evangelist Mark saith, Pilate marveled if he were dead already, and called unto him the Centurion (who was now returned from his watch at the execution) and asked of him, whether he had been already dead. Whereupon (saith the Evangelist further) when he knew the truth of the Centurion: that is, when he had confirmed that which joseph had said before to Pilate: he gave the body to joseph. Thus then, after that Pilate had commanded, that the body should be delivered to joseph, as the Evangelist Matthew writeth, he is said to take it down. So that, whether the soldiers did it with their own hands, or other whom joseph brought with him to do it more tenderly, and reverendly, than the Soldiers were like to do it: it is ascribed to joseph, as if he had done it with his own hands, seeing as was said in the beginning, he was the procurer of it: and could no doubt, have found in his heart, most gladly to have laid his own hands unto the work: for the reverence, that he did bear to the body of Christ, whom before, he had religiously honoured. So good and godly a man, was this joseph.  
In this respect, we must not neglect, to consider that diligent description, and honourable testimony, which every one of the Evangelists give concerning joseph.  
The whole collection, and rehearsal whereof, out of them all, may be in this order.  
First, he is described from the place of his birth, which was a town or city of the jews, called Arimathea, as both Luke and the rest do write. The which Arimathea, was no other city, then that Rama in the tribe of Benjamin, near to Gibeon, and not far from jerusalem: of the which we rea● josh. 18.25. Though in the Sirian language (according to the dialect thereof,) somewhat otherwise called, than it is in the Hebrew, as learned interpreters do observe.  
Secondly, he is described from his outward estate, first that he was a rich man. Secondly, that he was an honourable Counsellor or Senator, one of the chief Elders and governors of the people: and therefore in either respect, more worthy commendation, in that he feared not the envy, and danger, that might the rather have risen up against him.  
Thirdly, he is described from his inward virtues and graces: and that also two ways. First, in respect of his civil, or more common conversation among men; in which respect, he is commended for two notable virtues, insomuch as he was both a good man, and also a just man: the difference whereof read. Rom: 5.7. And Ps. 112.5. A good man is merciful & lendeth. These were his more common virtues, even such as do specially concern communion and conversation toward men. He is described also, in respect of his religion, more directly toward God. 
Discipulus christi is est, qui quae vera sunt, cum delectation● recipit. josephus Antiquit: judiac: lib. 18. ch. 4.  First, that he was a disciple of our Saviour Christ: that is, such a one, as was willing to be informed concerning the truth, in matters of the religion, and worship of God then in question, and much corrupted and depraved among them: though he was so in secret for fear of the jews, as the Evangelist john observeth. Secondly, for a special note of his religion, the Evangelist Luke saith, that he was one of those that waited for the kingdom of God, like as it is said of Simeon, Luke ch. 2.25. that he waited for the consolation of Israel. And as now all good Christians are described to be such as wait for the second coming of our Saviour Christ, Tit: 2.13. 2. Tim: 14.8. Read also, Mark chap: 13, verse 33. etc. & Luke ch. 12, 35, 36, 37, 38.39, verses.  
Thirdly, for a note of his religious and godly heart, it is testified of joseph, that he did not consent to the counsel and deed of them that put our Saviour Christ to death. For joseph had learned from the law of God not to follow the multitude to do evil: no though they be of the more mighty sort, who decline to overthrow the right: as Tremellius interpreteth Exo: 23.2. But is this enough, not to consent with them? Or is it not rather the duty of every one to stand against, and to hinder their wrongs? It is no doubt, the duty of every one that hath power in his hand to do it. But it was at this time, as the overflowing of the raging sea with the wicked jews. And what was joseph that he should be able to hinder the the same? wherefore seeing he could not stay their rage, it was a great grace in him, to withdraw himself from them. This is the notable description and testimony which the holy Evangelists do give this worthy and notable man joseph, who took this honourable care, concerning the body of our Saviour. So that a most honourable cause or action and an honourable and worthy person are well met here together. God of his infinite mercy give us grace to follow these his excellent virtues, and namely his holy and resolute boldness in the open profession of his singular love and reverence toward our Saviour Christ in a time of special reproach and danger: whereby the former blemish of his fearfulness is through the increase of the grace of God in this behalf (uz. by this resolute act of his) removed, and as ●t were buried with the honourable burial of our Saviour Christ. The which description and testimony of the holy Evangelists, that it may be the more clearly in our view, as a goodly clear glass for us to look into: it shall be profitable, that we set down the words of the other three, as well as we have done before, the words of Saint john.  
Question. Which therefore are they?  
Answer. The words of Saint Matthew are these. And when the even was come, there came a rich man of Arimatheah, named joseph, 
Mat. 27. verse 57  who also himself had been jesus Disciple:  
58. He went to Pilate and asked the body of jesus. Then Pilate commanded the body of jesus to be delivered, Chap. 27.57.58.  
The words of Saint Mark are these.  

Mark. 15. verse.  42. And now when night was come (because it was the day of the preparation that is before the Sabbath)  
43. joseph of Arimathea, an honourable Counsellor, who also looked for the kingdom of God, came and went in boldly unto Pilate, and asked the body of jesus.  
44. And Pilate marveled, if he were already dead, and called unto him the Centurion, and asked of him whether he had been dead any while.  
45. And when he knew the truth of the Centurion, he gave the body to joseph, ch. 15.42.43.44.45.  
The words of Saint Luke are these.  

Luke. 23. verse.  50. And behold, there was a man named joseph, who was a Counsellor, a good man and a just.  
51. He did not consent to the Counsel and deed of them he was of Arimathea a City of the jews: who also himself waited for the Kingdom of God.  
52. He went unto Pilate and asked the body of jesus.  

Explication.  Hethereto therefore, of that part of this history which concerneth the taking down of the body of our Saviour from the cross; the time when it was, the person by whom it was procured, and the manner how: performed principally, yea in a manner solely by joseph. The burial followeth, wherein Nicodemus had an honourable partenership with him, as the Evangelist john declareth, and as we have already rehearsed out of his text. Nevertheless, because he is justly to be accounted the first and principal in this duty also, let us begin with him: and see what the other Evangelists do say more a part of him: and then, we will come to consider of that which the Evangelist john recordeth of Nicodomus apart, and also jointly, both of joseph and Nicodemus together. First therefore, Question. what do the other Evangelists report, concerning joseph, in respect of the burial of the body of our Saviour?  
Answer. The words of Saint Matthew follow thus in the holy Story, as we read, chap: 27. verse 59.60.  
Mat: 27. verse 59, So joseph took the body, and wrapped it in a fair linen cloth.  
60. And he put it in his new tomb, which he had hewn out in a rock, and rolled a great stone to the door of the Sepulchre, and departed.  
The words of Saint Mark are these, chap: 15. verse 46.  
Mark 1●. 46. Pilate gave the body to joseph, who bought a linen cloth, and laid him in a tomb that was hewn out of a rock, and rolled a stone unto the door of the Sepulchre.  
The words of Saint Luke are these.  
chap: 23.53. joseph took down the body and wrapped it in linen cloth, and laid it in a tomb hewn out of a Rock, wherein was never any man yet laid.  
54. And that day was the preparation, and the Sabbath draw on.  
Thus than we see how the Story is set down by these three, 
The ground and history of the burial of his body.  under the name of joseph alone, because he was the principal. Let us therefore consider, first of that which doth properly belong to him: and then of that which is properly belonging to Nicodemus: and last, of those things which by Saint john are attributed to them both.  
That which is ascribed, as proper to joseph is. First that he (coming from Pilate, after he had obtained his suit, that he might have the taking down & bestowing of the body of our Sa:) in the way, as he came through the city bought, and brought with him, such a quantity of fine linen, as was fully sufficient, in the best & most seemly manner, to be employed about this business. In which respect, the Evangelist john speaketh in the plural number, that he had prepared linen clothes. Chap: 19.40 And again, Chap: 20.7.  
Secondly, whereas the same Evangelist john writeth, that near to the place where our Saviour was crucified, there was a garden, and in that garden, a new Sepulchre, wherein was never yet any man laid: it seemeth by the testimony of the Evangelist Matthew, that both the garden was belonging to joseph, and also, that the tomb hewn out of a Rock, was the tomb which joseph had prepared for himself: or at the least, for some of near and special acaccount with him.  
That which is proper to Nicodemus, concerning the burial of our Saviour Christ's body, was that he brought a great quantity, even about a hundredth pound weight of myrrh and aloes mingled together: such spices as were used about the burial of the dead, having a sweetening and preservative quality in them, usually employed in this kind of duty toward the dead, to nourish in themselves yet living, the hope of the resurrection of the dead, and thereby also to encourage themselves against the fear of death. To the which end likewise, they used to wash the bodies of the departed, and to do other offices of solemnity, as may appear in the histories of the holy Scriptures, recording the manner of burial among the people of God. Gen: 50. verse 2. and 26. Read also Act: 9.37. The which, like enough, should have been done with a more full solemnity, save that (as the Evangelist expresseth) the Sabbath drew on, and the evening was even at hand, when, with them, the Sabbath began.  
Neither is it to be omitted, concerning Nicodemus, that the Evangelist john testifieth, that howsoever, at the first, he was timorous and fearful (as he remembre●h from his first coming to our Saviour, which was by night for fear of his fellow pharisees and Rulers, according to that we read, chap: 3.1.2.) yet afterward growing somewhat more bold, as we read, chap: 7.50.51. God giveth him now, an excellent courage, in professing so openly, his singular reverence toward our Saviour, that it cannot be obscure and hidden to any, but that he was from his heart, a faithful and true Disciple of his. And this fact of his, as well as the other of joseph, was even as much, as if the one as well as the other, was willing to put their whole state in hazard, rather than they would fail in this declaration of their love toward our, and their, blessed Lord and Saviour.  
But now, let us come to those things, which are jointly ascribed, both to joseph and Nicodemus, in this honourable duty of the burial of our Saviour.  
First, as the Evangelist john saith, they together with their company, which they brought with them to help in their business; took the body of jesus, and wrapped it in linen clothes, with the odours, as the manner of the jews is to bury.  
Secondly, they by their servants, yea so far as was needful, no doubt, not standing aloof, but setting their own hands to the work; did in seemly manner carry & accompany him to the garden, which was not far off from the place where he was crucified.  
Thirdly, they lay him in that new Sepulchre mentioned before, wherein never any was yet buried.  
Finally, they cover the tomb with a stone, yea a very heavy one, as may appear by this, that though they had some company with them, yet it was of that weight, that they could not well remove it, but by turning it over and over, till they had got it on the Sepulchre. And so, saith the Evangelist Mark expressly, Cap. 16.4. that the stone was a very great one. Which done, as the Evangelist Matthew saith, they departed.  
Such therefore, is the history of the burial of our Saviour Christ, the which the Lord God would in his divine providence have to be performed, in a reverend and honourable manner, by these reverend and honourable persons. For, notwithstanding his burial was a further confirmation of his very true death: a matter most necessary both to be suffered of our Saviour (as hath been declared) & also to be believed of us: (and so was consequently, though without all sense of pain, a remainder of his humiliation, in that his body was to remain in the state of the dead, even in as sound a sleep as is ascribed to their bodies, and to lie in the grave as under the power of death though not corrupted, nor subject to corruption, as all other bodies of the faithful are) yet I say, the Lord would have it performed in an honourable manner, as a seemly preparation to the glorious resurrection of his body, which was shortly to follow. Yea so to follow, as it might be most evident, that it was the very true body of our Saviour that died and rose again, and not the body of any other.  
For the which cause it was, that God so exactly disposed in his most wise providence (he tendering the weakness of our faith, and also by this means, as by other following, providing against all cavils of the wicked that might be, to the obscuring of the resurrection) that joseph should lay the body of our Saviour in a new tomb as S. Matthew writeth; wherein no man was ever buried before, as both Luke and john do expressly record.  
NOw, if as an appendix to this part of the holy Story concerning the burial, we shall consider in a word, that which the Evangelists Matthew, Mark, and Luke, do observe, concerning the women disciples mentioned before, we will proceed to that which followeth, touching the time, wherein the body of our Saviour continued in the grave.  
Question. What therefore, is that which the Evangelists set down, concerning these women?  
Answer. Saint Matthew writeth thus Chap. 27.61. 
Math. 27.   
61 And there was Marie Magdalen, and the other Marie sitting over against the Sepulchre.  
The words of S. Mark are these, Chap. 15.47.  
47 And Marie Magdalen, and Marie, joses mother, 
Mark. 15.  beheld where he should be laid.  
S. Luke is more large in this point, and writeth thus, Chap. 23. ver. 55 56.  
55 And the women also (saith he) that followed after, 
Luke. 23.  who came with him from Ga●ile, they beheld the Sepulchre, and how his body was laid.  
56 And they returned, and prepared odours and ointments, but rested the Sabbath day, according to the Commandment.  

Explication  Touching this memorable appendix, by comparing the holy Evangelists together, we may easily perceive, that not only the two Maries (as the most forward, and observant disciples) but also divers other women attended upon the burial, to see where the body should be bestowed: and that, as S. Luke showeth; even with this mind, that they knowing where it was entombed, they also (the women disciples) might afterward, show some fruit of their reverence and love, toward the body of their Master, as the men disciples, joseph, and Nicodemus, had done. Yea, they are so held in their affection, and longing after our Saviour, (though now dead and buried) that they cannot easily find in their hearts to departed from the sight of the tomb, 
The ground & history of the continuance of his body in the grave.  wherein his body was laid. Nevertheless, when time itself earnestly pressed them (the night being even at hand, and therewithal, the Sabbath approaching) they depart, laying up this in the purpose of their heart, that they would return again to imbalm the body of Christ. And to that purpose, they laid their purses together, and prepared odours, and ointments, either the same evening, or the evening of the next day, the Sabbath being ended: as S. Mark seemeth to affirm. For the next day they were so early in the morning, that they could have no time to do it.  
Now where it is asked, whether the women did well, in this their purpose or no? we will put over the answer hereof, to the speech of the holy Angel which he useth to them, when they come to put ●hat in practice, which now they intended. Neither will we then more or less reprove it in ●hem, than the Angel doth. For he is the best moderator, that we can find in that case. In the mean season, we may be bold to affirm, that th●ir reverend, and dutiful affection of inward love and honour toward our Saviour, is exceeding commendable, and worthy to be imitated of all good and faithful Christians. Yea, and they are likewise to be greatly commended, as very discreet and godly women, in that they prefer the express● commandment of God, for the sanctifying of his Sabbath, before their own affection touching that purpose of theirs, in a matter of no present necessity. Wherein also, they may worthily be excellent patterns to all good Christians, from whence we may learn what a holy regard we ought to have of the days and times specially appointed to the divine worship and service of the Lord our God. And on the contrary, their practice is a just convicting, and condemning o● all lose and negligent worshippers of God: but most of all, of such as do wickedly profane, and pervert the right use of the Lords Sabbaths: that is, the days now appointed to Christians, for the worship of God, and our Saviour Christ: even the day of the resurrection of our Lord I●sus Christ, in the weekly recourse thereof, in stead of all the days of the jews legal Sabbaths. Finally, their excellent virtue, and truly religious mind herein, may well be illustrated by us, from ●he comparison of the wicked dealing of their ungodly rulers, even on the sam● Sabbath day, as it followeth in the holy Story. Mat●hew, 27.62. etc. as ●y the grace of God, we shall see further by and by. For we refer the comforts of faith, as also the duties concerning ●he burial of our Saviour, to their proper places assigned to them in our present course.  
ANd we come now, as the Story itself guideth us, to consider of the time, wherein the body of our Saviour continued in the grave.  
Question. What say you therefore, to this? How long lay it thus buried?  
Answer. The body of our Saviour Christ, lay buried in the grave, a part (though but a small part) of the day of the jews preparation, which was the sixth day of the week: from whence it continued the whole day, both the night, and the day of their Sabbath, which was the seventh day.  
It continued also, well near the whole night of the first day of the week, even till a little before the breaking forth of the morning.  

Explication and proof.  So indeed the Evangelists give plainly to understand, if we diligently compare, Luke, 23.5. That day was the preparation, and the Sabbath drew on: with john chap. 20.1. The first day of the week came Mary Magdalen while it was yet dark: And with Matthe●, chap. 28.5. where, by the speech of the Angel, comforting the women, (while yet the keepers were astonished, and feared, as if they had been stricken dead) it appeareth, that our Saviour was risen but a while before they came.  
So that, the time that our Saviour Christ, continued in his winding sheet, his body overwhelmed with odours, the grave close shut up, was at the least 36. hours: and so a most full proof of his very true death, when as we know half that time, will show that the coarse laid forth by the walls in open air, is past recovery. And thus, was the type of jonas the Prophet fulfilled in our Saviour, in that he resembled himself unto him, in regard of his abiding three days and three nights in the belly of the Whale-fish. Matthew, 12.39.40.  
But it may be objected, that the body of our Saviour Christ did not continue full three days, and three nights, in the heart of the earth: but only one full day, which was the second, and but a little portion of the first day wherein he was buried, even near upon the evening: and only the night of the third day.  
Question. What is to be said to this?  
Answer. We do not read, that our Saviour said, that he would continue three days full and complete: neither did he ever purpose to do so, but rather to prevent the time, for the more evident demonstration of his divine power in rising from the dead: as he had done before, in the laying down of his life among the dead, sooner than it was thought, that by the course of nature, he could.  

Explication & proof.  So indeed, do the effects themselves, in either respect, really, actually, and sensibly declare. And that it was not the meaning of our Saviour, to determine the time of continuance in the grave, to be three whole days, it is evident from his own words, Matthew, chap. 17.23. and chap. 20.19. The third day shall the Son of man rise again: to wit, the third day after the crucifying, or a●ter the beginning of his sufferings: beginning at his apprehension in the ga●den. For that was the beginning of the sufferings of the first day, by the spiteful dealing of the jews: and so we may well reckon, according to that of Cleopas. Luke, 24.21. And as touching all these things, to day (saith he) is the third day that they were done. Neither doth our Saviour Christ say, three days after I am crucified, I will rise again: as the text itself is plain. And so again, Mark, 9.31. and Luke, 9.22. And john 2.19. In three days, I will raise it up again: that is, within the space of three days.  
And so are we to understand Mark: chapter 8.31. though in another phrase of speech meta treis' emeras, as Beza in his large Annotations doth diligently dispute, and clear it, from the use of the same preposition meta in the Greek language. Yea he cleareth it, from the speech of the adversaries of our Saviour Christ: M●tthew, 27.63.64. Where the Evangelist reporteth their suit to Pilate, which was, that the Sepulchre might be m●de sure till the thi●d day: because they remembered that he said, while he was yet alive, Within three days I will rise. This their reason, Saint Matthew expresseth in this phrase of speech, meta treis' emeras: the which if we should not understand, as it hath been interpreted, it were a reason reasonless. For if the words should signify, I will rise after three days, they should rather have desired that the watch should be set at the end of the third day.  
Thus than we see, how long, our Saviour being buried, continued in the grave, in the state of the dead, touching his body: and even as it were among the dead, unto whom he in his burial descended, according to the usual phrase of the holy language: as we read Gen. 37.35. and chapter, 42.38. and 1. Kings, 2.6.9. and Numbers. 16.33. where it noteth a corporal descending into the earth, though not by burial. But of this more afterward. As for the comforts and duties of faith in this respect, they shall, God willing, be set down in their several places, as we come unto them. And therefore I pray the Reader to turn thither unto them.  
It remaineth only, touching this part of the holy Story, that we do briefly consider of that malicious practice of the Rulers of the jews, while our Saviour continued in the grave: in seeking if possibly they could, to have hindered his resurrection.  
Question. How is this their most wicked and malicious practice reported unto us? Answer. The Evangelist Matthew, Chap. 27. from the 62. ver. to the end of the Chapter, reporteth the whole matter in these words.  
62 Now (saith he) the next day that followed the preparation (of the Sabbath) the high Priests and pharisees assembled to Pilate, 63. And said, Sir, we remember, that the deceiver said, while he was yet alive, within three days I will rise.  
64 Command therefore, that the Sepulchre be made sure until the third day, lest his disciples come by night and steal him away, and say unto the people, He is risen from the dead: so shall the last error be worse than the first.  
65 Then Pilate said unto them, ye have a watch: go, and make it sure, as ye know.  
66 And they went, and made the Sepulchre sure with the watch, and sealed the stone.  

Explication.  Hear is a wicked conclusion, fitly agreeing to the whole pursuit of their malice going before. Wherein, we are to consider: First, the su●e which the rulers of the jews, with a ready consent in their wickedness, made unto Pilate.  
Secondly, the grant which Pilate yielded unto them. And thirdly, their execution of the same.  
In the suit of the Rulers of the jews: to wit, of the high Priests, and pharisees, we are to mark: First, what it was: Secondly, the reasons which moved them to make it: Thirdly, their earnestness or rather eagerness, in going about it.  
Touching the first of these points. Their suit was, that sure provision might be made, and due order taken by Pilate (who had authority to command, and give order in such manner of watching and warding, as they required) that the grave whrein the body of our Saviour was laid, might be made sure, and watched, until the third day. This was their suit. Now let us hear their reasons. First that they might by this means, prove our Saviour Christ now a liar, in certain words which they called to mind he had spoken, while he lived: to wit, that he would rise again, within three days after his death. For th●t this was their intent, it is evident by their blasphemy, in terming our blessed Saviour, even the truth itself, a deceiver. Secondly, that they might prevent the fr●ud of the Disciples of our Saviour, whom, most unjustly they suspected, to have in purpose, to steal his body out of the grave, and so to make other believe, that he should be risen from the dead. So (say they) the last error should be worse than the first. O extreme malice! To what outrage and blasphemy, will it not drive them, that once yield themselves over unto it, in resisting of the holy truth of God? These wretched men resisted our Saviour, while he was alive: they cannot now desist, though he be dead, no though (according to the proverbial saying, L●uor cessare solet in mortuos) few envy or spite the dead. And thus they add sin to sin against God, and heap up wrath upon wrath, as it were with ●ull measure, pressed down, and running over, against themselves: which doubtless, long since having come to the full measure, hath swept them away like a flood, from the face of the earth, and reserveth them, to further punishment, against the final declaration of the vengeance of God, against a●l wicked sinners, which have spoken and practised their wicked devices against him, and his glorious Son. O therefore, let us t●ke warning betimes, that we never begin to set ourselves against the truth of God, in any part. Nay rather, having by the grace of God, begun to embrace the truth: let us cleave fast unto it, labouring every day to love it, and to believe it, and to obey it, more and more resisting and suppressing to our power, all gainsayers and blasphemers of it: whether jews, or any heathenish Atheists, or heretics, whosoever. And touching these adversaries here mentioned: what could they have spoken more wickedly, and blasphemously, than first to call the appearance of the Messiah our Saviour in our nature, a deceiving: and then his resurrection, 
The ground and meaning of his descension into Hell  and the doctrine thereof, an increase of the error? And see I pray you, how through the suggegestion of the devil, they were more rise in remembering the words of our Saviour, to the oppugning of his resurrection, than his poor sorrowful Disciples were, to comfort themselves, against the discomfort of his death. Finally, that in the height of their malice, they seek as much as they can, for ever to hinder the knowledge of his resurrection: the effect itself declareth, in that, as afterward it followeth, Matth. 28, 11. when it was by their own watchmen certified unto them, that he was indeed risen again: they use as devilish means as possibly might be, to smother the same.  
Thus, the wickedness of their reasons, is convinced by the wickedness, and issue of their very actions: howsoever they would cover the same with their fair and counterfeit pretences of preventing error. Now thirdly, their earnestness in their most wicked suit, is evident from the notation of the time, wherein they assembled themselves, and made their resort to Pilate: to wit, even upon their high Sabbath, and afterward also, in the same gathered together their soldiers, and set them in this their wicked watch, gave them their charge, and sealed the grave. In all which unholy bulying of themselves by the instigation no doubt of the devil: they have no sparkle of conscience in defiling themselves, nor in violating the holy rest of the lords Sabbath.  
Thus much, concerning the wicked and malicious suit of the chief Priests and pharisees: What it was, what reasons moved them, and how earnest they were in it. These things considered more fully, we need speak the less of the other two points: that is, of the grant which Pilate made to their suit very readily, even as themselves would have wished. For he giveth them liberty to appoint the watchmen themselves, and to make it sure as they should think good: Pilate giving them commendation also to be men wise enough, how to dispose of all things, to their best assurance. And likewise, we need say the less of their diligence, yea of their double diligence, in putting their commission in execution to the full.  
Only, let us, for an interim, mark the wonderful wisdom, and providence of God, most graciously turning all things, so much the more pregnantly to their confusion, by how much they had thought themselves, to have made the most exquisite and full provision, to have it as it were re-edified the Tower of Babel, that would have reached not only to heaven, but against heaven, and even against God himself. For by all these means, the resurrection of our Saviour Christ was made the more famous and certain to all, both jews and Gentiles, whosoever do not willingly shut their eyes against the light which shineth more clear than the light of the Sun. But of this more afterward.  
ANd thus might we now, in the orderly course of our inquiry, proceed f●om the holy history and grounds of the sufferings & humiliation of our Saviour Christ, ending in his burial, and continuance in the grave: to the general or summary meaning of these words, He suffered under Pontius Pilate, was crucified, dead and buried: and so forth on, to the comforts, and duties, arising and pertaining to the same: save that certain words, interposed in the Articles of our Creed: to wit, He descended into Hell; give us occasion, to stay that our so speedy a passage, until we shall have weighed and considered of them a while.  
Question. What therefore is to be said concerning them?  
Answer. I have been taught, that albeit the whole doctrine of the sufferings and humiliation of our Saviour Christ hath been fully and perfectly described, and delivered unto us, by the holy Evangelists, (the chief Secretaries and pen men of the holy Ghost) without any mention of these words, He descended into Hell. Yet insomuch as we find them expressed in our Creed, after these words, Crucified, dead, and buried: and that with the general consent of the Church of God, for many hundredth of years: and seeing that they may bear a good and profitable interpretation, with warrant from the holy Scriptures: that we are therefore not so much to inquire how they came into the Creed, as how to understand them rightly and to make good use of them, for the edification and comfort of our faith.  

Explication.  So it is very meet indeed. And the rather, because the misunderstanding of them, hath given occasion to sundry errors, among many that have not advisedly examined and weighed them. Whereby it hath come to pass, that in stead of the embracing of the truth, they have in this point, fancied a lie: and instead of believing an Article of faith, they have deceived themselves with an imagination, concerning that which never was done, nor once intended by our Saviour Christ, as by the grace of God, we shall declare in the discourse following.  
Question. But what course are we to take, which may be most commodious to this end?  
Answer. First, insomuch as either of the words are of divers signification, we are to consider from the holy Scriptures, which those significations are, as well of the one, as of the other.  
And secondly, we are to observe, how they are jointly to be understood, in the same present Article, or proposition; according to the same the holy Scriptures of God: that is, in what sense, it is to be believed, that our Saviour Christ descended into Hell.  

Explication  The course is good. And therefore, though it require some study and labour, and will peradventure seem hard and troublesome at the first: yet seeing, through the blessing of God, it shall in the end be found worthy, both all the labour, and also all the trouble, whatsoever shall be employed about it: let us willingly use all diligence that we can, to the clearing of the same. For if we shall not, upon good warrant from the holy Scriptures, grow to a right persuasion, concerning the true meaning of these words of our Creed: how may we profess in truth, that we undoubtedly believe the same, as an Article of our faith?  
And when I say, that we must have ground, and warrant, from the holy Scriptures: it is to be understood, that in this Question, we must have a special respect, not only to the best translations, but also even to the original text of the Hebrew in the old Testament, and of the Greek in the New. For by them, of necessity, specially by the Hebrew, which the Greek followeth, must both the Latin, and English, and all other Tongues, yea & the hearts also of all Christians of every Nation and language, be overruled. Let us therefore examine this point.  
ANd first touching the word to Descend: Which are the divers significations thereof? Question.  
Answer. First, and most properly, it signifieth to remove the body, or to come down bodily, from the higher place to the lower.  
But in a borrowed use of speech, when it is referred to man: it signifieth an alteration, or change of a man's former more comfortable and prosperous estate, or condition, to a contrary, or very differing estate, either of soul, or body, or any other way, without any bodily moving at all.  
And sometime again, when it is in a borrowed signification, referred to God: it noteth the manifestation of his divine presence, without any either alteration of estate, or motion of body from place to place.  

Explication.  It is true. So we read 2. King. 1.4. where according to the first signification, Elijah willeth the Messengers of Ahaziah King of Israel, to tell the King, that he should not come down from the bed, on the which he was gone up, but should die the death. And in the same cha. verse 8. the messengers of the King say to Elijah, sitting on the top of a mountain, O man of God, the King hath commanded that thou come down. And again verse 11. In the which chapter also, fire is said to come down from heaven, at the prayer of Elijah. And in many other places, the rain is said to descend, or come down from heaven. And on the earth, the running of it, from the higher ground to the lower, is called from the same word, a descending. The like is the use of the Greek word caterchomai, and also of catabaino: either of them signifying to descend, or come down: as we may see Matt. 17 9 As they came down from the mountain (catabainonton) compared with Luke chap. 9.37. And as they came down from the mountain, catelthonton. So, james chap. 9.17. Every good gift, cometh down from the Father of lights, catabainon. And chap. 3.15. This wisdom (that is, bitter envying, etc.) descendeth not from above. Ouc estin anothen caterchomene. And Matt. 7.25.27. catebe e broche. The rain fell or descended, etc.  
Secondly, in a borrowed use, the same words, being referred to man, signify the extreme alteration, and change of a man's estate, from that which was prosperous and comfortable, (as was said) to that which is adverse and grievous. As Deut. chap. 20. verse 20. Thou shalt make forts against the City that maketh war with thee, until thou subdue it. Word for word, until it descend: that is, until it be ruinated, and so caused to humble itself, and to stoop down unto thee, as some not unaptly do expound it. And thus, it is said of the wicked jews themselves. Their glory shall descend. And man shall be brought down, but the Lord of Hosts shall be exalted. Isai. 5.14, 15, 16. And concerning the King of Babel, Thy pomp is brought down (the word is caused or made to Descend) Isai. 14.11. And verse 15. Thou shalt be brought down (or made to descend) to the grave, to the sides of the pit. And chap. 63.6. The Lord speaking of his enemies, saith, I will tread down the people in my wrath, and make them drunken in mine indignation, and I will bring down their strength (or cause it to Descend) to the earth. And Ezek. 30.6. The pride of the power of Egypt shall descend, or come down. Likewise Zech. 10.11. The pride of Ashur shall be cast down, (or caused to descend) and the sceptre of Egypt shall departed away. And for affliction of soul, noted by this word, read 1. Sam. 2.6. The Lord killeth and maketh alive: bringeth down (or causeth to Descend) to the grave, and raiseth up, etc. Likewise, when David praiseth God for that he had brought his soul out of the grave, and revived him, from them that go down (or Descend) into the pit: he acknowledgeth, that his soul was before as it were Descended into the pit: that is, exceedingly troubled and distressed. And so again, Ps. 71.20.21. and Ps. 86.13. But of this more afterward. We also in our own language use to say, of one that is fallen from prosperity to adversity, from a rich or honourable estate to a base and poor degree, that such a one, is greatly come down. We use the word also of Descending in a contrary sense to note the noble parentage or stock, of the which one is descended or come. But of this enough.  
Let us now proceed from man's descending, to the descending of God. This, as was said, doth only note the special representation of his divine presence, without any moving of himself from one place to another. For seeing the godhead filleth all places, yea, comprehendeth all places, but is comprehended of none, it must needs be so understood. As namely, where it is said, that he descended upon Mount Sinai, Exod. 19.18.20. And Psal. 18.9. Isa. 46.1, 2, 3, 4. Hab. 3.3. through the whole prayer of the holy Prophet, contained in that chapter. Like unto this, was the descending of our Saviour, before he took our nature, Gen. 18.20.21. And the descending of the holy Ghost at the baptism of our Saviour Christ. For the Deity itself, to speak properly of the person of the Son, or of the person of the holy Ghost, did not descend: but only manifested their special presence in that manner, and by those bodies which they did for the time assume and take. But as touching the Son of God, our Lord jesus Christ, there is yet a more special reason of his appearance, in our human nature, by his incarnation: insomuch as therein he united the same our human nature, to his divine nature, in a personal union to continue firm and indissoluble for ever: in which respect he saith most particularly, & most properly of himself, john 3.13. No man ascendeth up to heaven but he that hath descended from heaven the Son of man which is in heaven. Nevertheless, our Saviour Christ even in these words also, must needs be understood, to speak figuratively, and in respect of the great mystery concerning the union of two natures in one person attributing that to both, which is only proper to one. For the Deity of the Son of God, did no more descend by local moving from one place to another, than the humanity was then in heaven, when he spoke these words to Nicodemus, or could afterward ascend up to heaven, but by bodily motion. Only the descension of the Deity, must be understood of that most special manner of the manifestation thereof, in the personal assuming and uniting the human nature to the divine. The which also, because it is most near and firm in one individuum, (that we may use the Logicians term) therefore it is said, that the Word: that is, the Son of God, being very true God, was made flesh: john. 1.14. And 1. Tim. 3.16. God is manifested in the flesh. And therefore also is our Saviour, very God and very man, called by the name of Immanuell, God with us. Matth. 1.23. even by the appointment of God himself. Thus much shall suffice for the divers acceptious of the fi●st word, to Descend. Whence, upon due consideration, we may easily see first, that the descension, attributed in one tenure and course, to our Saviour Christ crucified, dead and buried, doth not belong to his Deity, which cannot be said properly to descend: but to his humanity, whereunto all that is believed concerning conception, birth, life, death, resurrection, ascension, sitting at the right hand of God, and coming to judgement, as well as his descension, doth properly appertain. But how this descension doth properly belong to the humanity of our Saviour Christ, whether to the soul or to the body alone, or jointly to both: we shall better conceive, after that we have considered the divers significations and uses of the latter wore Hell, as we have of this former word to Descend.  
Show you therefore in like manner, the divers significations of the word Hell, according to the Hebrew word Sheol, and the Greek word Haides, englished Hell, in this Article of out faith.  
Which are these divers significations?  
Question. First and most properly, (as I have been taught) they signify the grave.  
Answer. Secondly, they are by a trope, as the learned speak, or figuratively, applied to signify many other things.  

Explication.  The truth herein hath been taught and delivered unto you. For first, that they signify the grave, and that also in the most proper signification: the words themselves may give to understand. First, the Hebrew word Sheol, which hath his name of the verb Shahal to ask, yea to ask as a greedy co●morant, tha● can never be satisfied: according to that in the book of the holy Prou. chap. 30.15.16. There be three things which will not be satisfied, yea some which say not, It is enough. And of these, Sheol the grave, is reckoned for the fi●st. Likewise Hab. 2.5. The proud man hath enlarged his desi●e as the grave, and is as death, which cannot be satisfied. And Isa. 5.14. And then the Greek word haides, which cometh of eido to see, and the privative letter a according to the Greek derivation: and signifieth a place of darkness, which hideth the buried within the earth, from the sight of the living which walk upon it: job. 10.21, 22. and chap. 17.13. But let us see some testimonies of holy Scripture for this signification. And first, that Sheol signifieth the grave, in the old testament: we read Gen. 37.35. Surely (saith jaacob) I will go down (or descend) into the grave, unto my Son, mourning. And chap. 42.38. My Son to wit Benjamin, shall not go down with you: for his brother is dead, and he left alone: (to wit, of those children which he had by Rachel) if death come to h●m by the way that ye go, than ye shall bring (or cause) my grey head with sorrow (to descend) into the grave. Likewise, by the same word, the grave is noted, 1. King. 2. verse 6. King David speaking to his son Solomon, of joab, who murdered Abner and Amasa very wickedly: do therefore according to thy wisdom (saith he) and let not his hoar head go down (or descend) to the grave in peace. And of Shimei, who cursed him being his sovereign Prince, with a horrible curse: he saith in like manner, Therefore thou shalt cause his hoar head to descend down to the grave with blood. And in this sense, the opening of the earth is called the grave of Corah, Dathan, and Abiram, and of their rebellious company: but yet with a special declaration of the wrath of God against them, by such an unwonted, strange, and fearful kind of burial: as we read Num. 16.29. & 33. They descended, or went down quick into the pit, or grave. Sheol.  
But in the Psalms, the grave ordinarily used to burial, is oftentimes signified by the same word Sheol: as Psal. 6.6. In the grave who shall praise thee? And Psal. 16.10. Thou wilt not (saith David, prophesying of the resurrection of our Saviour Christ) leave my soul, (that is, that part of my human person which is subject to burial) in the grave, Sheol. Neither will't thou suffer thine holy one (that is, the body of me whom thou hast graciously received to thy favour) to see (that is, to have experience) of corruption, shacath: that is, 
Shacath peraitio fovea.  to lie so long in the grave, that it should rot and turn to dust, as the bodies of all use to do. Psal 40.9. Man can by no means redeem his brother, etc. That he may live still for ever, and not see the grave: the word is shacath, corruption, as before. But sheol again, verse 14.15. of the same Psalm. Like sheep they lie in the grave: to wit, like the rotten carcases of sheep cast out into ditches. For the Prophet speaketh of the wicked, that die in their wickedness and in a haughty conceit of themselves. To the which purpose he saith further, Death devoureth them, until the righteous shall have dominion over them in the morning: that is, at the day of the resurrection, and until that the grave (●hat is, Hell, as we are afterward, in the next signification further to observe) do consume their beauty: that is, the beauty of the wicked, or their form and substance which they shall at the last day receive again to their further condemnation, both in soul and body together, even from the house (that is, the grave) which belongeth unto it: to wit, as a prison house for the wicked until that day of their great gail delivery. But God (saith the Prophet, spe●king in the person of all true believers) will deliver my soul from the hand: that is, from the power of the grave, (to wit, so far forth that it shall not prevail finally against me) for he will receive me. Selah. A matter worthy to be observed as an effect of the divine and almighty power of God, as by the word Selah, the Psalmist giveth to understand. Moreover, Psal. 31.17. Sheol is used for the grave. Let the wicked (saith David) be put to confusion, and silence in the grave. And Psal. 55.15. Let death seize upon them: let them go down quick into the grave: the Prophet, as it is likely, alluding to that judgement of God upon rebellious Korah and his company, Num. 16. as was alleged before. And again, in the same sense, though in other words, They that seek my soul to destroy it, shall go into the lowest parts of the earth. Yea generally, Psal. 8●. 48. What man ●iue●h (saith the Prophet Ethan, speaking as well of the godly, as of the wicked) and shall not see death? shall he deliver his soul from the hand, (that is, from the power) of the grave? that is, so deliver him, that he shall not return again to dust, from whence he was taken. Selah. In the like manner do the other Prophets use the word Sheol, as Isai. chap. 28.18. where the holy Prophet speaking of the wicked, saith, That the covenant which they seem to themselves to have made with death, and their agreement which they fancy to be betwixt them and the grave, it shall be disannulled, and not stand. Isai. chap. 28.15.18. Read also Ezekiel chap. 31. verse 15, 16, 17. and chap. 32.27. In which chapters, these speeches are used in the same sense, to go down to the pit, and to descend, or go down to the neither parts of the earth: wherewith the Lord threateneth the wicked in his wrath, as with a judgement that should overthrow them for ever. Nevertheless, touching the godly, God himself saith, and will verily perform in and by our Saviour Christ, that which he hath spoken by his Prophet Hosea, chap. 13. verse 14 saying, I will redeem them from the hand (that is, as before, from the power) of the grave: I will deliver them from death. O death, I will be thy death: O grave, I will be thy destruction: repentance is hidden from mine eyes. And the same again in the new Testament, under the Greek word Haides. 1. Cor. 15.54.55. And that this Greek word is used for the grave, read Acts 2.27. And so we may understand it also revel. 1.18. where our Saviour Christ saith, I have the keys of the grave and of death. And again, chap. 6.8. Death and the grave following after it. And chap. 20.13. Death and the grave gave up the dead that were in them: and they were judged, every man according to their works. And in the next verse: Death and the grave were cast into the lake of fire: where the Apostle showeth what shall be done at the last day. Nevertheless, we will not exclude every other signification of the word Haides from some of those places as shallbe further observed afterward. To conclude this point therefore, we may easily perceive, that, as it is said of Sheol the grave, job 30.23. so we may say of Haid●s, that according to this first signification, it is the house appointed for all the living. And Isai. 26.19. The dead are described to be such as dwell in the dust.  
LEt us now come to the second branch of your answer, wherein you affirm, that the same words, Sheol and Haides, are by a trope, or figuratively applied to signify sundry other things.  
Question. Which are those things?  
Answer. More generally, they are used, either to signify the state of dead men after this life, both of good and bad, as they be removed out of this visible world: without any further distinction of either of them from other, whether in respect of soul or body Only they signify, that they are gone hence, and be no more in the land of the living, but remain in the world of the dead if we may so speak. Or else they are used to signify the destruction and removing of other things from the use of men which remain still in the present world.  
More particularly, they are used.  
First, to signify the power of death, in holding all those under it, whom it hath seized upon, even so long as God permitteth it to prevail against them.  
Secondly, to signify H●●l the peace appointed of God, for the endless, easeless, and remeadilesse torment of all that die in their sins.  
Thirdly, they are used to signify the spiritual dolours and griefs of the souls, even of the children of God, here in this life near unto death: yea in their own judgement and sense, for the time of the tentation, near unto the pains and torment of hell itself.  

Explication & proof.  Thus you have been taught indeed. Let us now call briefly to mind, some proofs of these things.  
And first, concerning the former branch of the more general use, let us consider, first of all, the words of the wise and believing Patriarch jaacob, Gen. 37. in the end of the chapter mentioned before, in that he saith, he would go down into Sheol the grave, unto his son, mourning. Wherein, it is evident, that insomuch as he thought his son was devoured of some beast, as his sons, (though lyingly) told him; and therefore to be without burial in any grave, beside the bowels of the beast: it is evident, I say, that he understood more by Sheol then the grave, and comprehended the whole estate and condition of his dead son, within the compass of it; he hoping that he was alive with God, who is the God, not of the dead, but of the living, as our Saviour Christ hath taught: though for any thing he knew, he was dead, and out of the state of the living, here in this world. And thus far also, doth the word Sheol extend itself, in the places before alleged, Ps. 16.10. More particularly concerning our Saviour Christ, whose whole human person was in Sheol: that is, in the state of the faithful departed this life: to wit, his body in the grave, and his soul in the state of other men's souls, until he role again from the dead: Act. 13.30. And Psal. 89.48. More generally, insomuch as Sheol taketh hold of all: though all that die, and descend to the state of the dead, be not buried, and laid down in the grave: neither are they all in one estate and condition of soul: like as the Latin words defuncti, and inferi, comprehend all of all sorts of the dead. Read also for Sheol referred to the soul, as well as to the body, Psal. 49.14.15. And Isai. 38.10.11. the godly King Hezekiah, recording his mourning, for fear of an untimely death: opposeth Sheol to the land of the living, and inhabitants of this world: he believing no doubt, that the dead are not utterly extinct when they die, though their bodies go to the grave and consume away. And though their souls also, by death are so separated from their bodies, that we cannot easily conceive, how they should find themselves in a kindly state of perfection without them: neither indeed are they fully perfect, nor shall be, after they are once separated, until they be reunited again: yet the souls of all that die in the faith, are no doubt, in a more blessed, comfortable and joyous estate, then while they lived here. And therefore also it is, that though the servants of God, even in death, do ascribe a certain death to the soul: that is, a natural sense or consideration of the maiming or renting of the creature; by the separation of it from the own natural body. As in some of the places before alleged. And job 33.28. God will deliver his soul from the pit. And Psal. 116.8. Thou hast delivered my soul from death. And as our Saviour Christ saith, My soul is very heavy even unto death: yet to speak properly, their souls cannot die. Now, that which we have said of Sheol, we may likewise affirm of Haides: and that, even from the places already alleged. 1. Cor. 15.54.55. Acts 2.27. revel. 6.8. and chap. 20.13. For (as was said before) though Haides, as well as Sheol, do, in the holy Scriptures, first and more properly signify the grave: yet we must not restrain them to that signification only, 
The Hebrew word (s●ith junius) doth in very many places of the Scripture generally note whatsoever condition of the dead: and for the same cause, is to be referred sometime to the grave, sometime to hell synecdochicallie, and sometime to both together, according to the circumstance of the place. And again, the Latin Fathers use the word Inferos, as well as the Greeks' do Haiden, indifferently for every place or condition of the dead.  no not in sundry of the places already alleged. Vox hebraea (inquit lumus in Psal. 49.) stationem quamlibet mortuorum in universum notat permultis Scripturae locis: ideóque modò ad sepulchrum, modò ad infernum, synecdochicé, modò ad utrumqúe simul, pro ratione locorum accommodanda est. The same he saith likewise, concerning Haides, in his note upon Tertul: de Idololat: cap. 13. Obseruandum quod ait Apud inferos de Lazaro: Nam inferos Latini Patres (ut Graeci Hadem) pro omni loco, aut statu mortuorum, dixerunt promiscue. Atque in hunc sensum, Lazarus & Dives apud inferos collocantur. Quomodo Iraeneus & Chrysostomus ex verbis Lucae 16.23. locuti sunt, & Tertullianus locis quamplurimis.  
Thus much for the proof of the first branch of the more general signification of Sheol and Haides.  
Touching the second branch: to wit, that they are sometimes used in the holy Scriptures, to signify the destruction of other things in the world, moreover and beside the corruption of the bodies of men, and the altering of the state and condition of their souls, by reason that they are by death separated from their bodies: it is evident, Num. 16.32.33. Not only Korah, Dathan and Abiram, with their families, but also their goods, and all that they had, descended into Sheol. And Isai. chap. 14.11. Thy pomp is brought down to Sheol, and the sound of thy viols: that is, they are destroyed, according to that we read in plain terms, jer. chap. 51. verse 52, 53, 54, 55. Read also Ezek. 26.19, 20, 21. the same in words of like signification. So likewise, the destruction and overthrow of the City of Capernaum is threatened, and signified by this word Haides: yea and also the everlasting condemnation, both of the souls and bodies of the Citizens thereof: so many as were obstinate despisers of the doctrine and miracles of our Saviour Christ. Matth. 11.23.24.  
Hitherto of the more general signification.  
Now more particularly. And in the first place, that the same words are used to signify the continuance, power, and dominion of death, as it were some great Lord and Commander: read the Prosopopie of the holy Prophet Isai. 14.9. Sheol beneath is moved for thee, to meet thee at thy coming, (saith the Prophet, speaking of the King of Babylon) raising up the dead for thee, even all the Princes of the earth, and hath raised from their thrones all the Kings of the nations. This signification of Sheol is usual, when it is put after the word Death: by an increase, or amplification of speech: to the which purpose also, divers times, the word signifying power, is expressed as we have seen before, Psal. 49.15. and 89 48. and Psal. 6.5. Hos. 13.14. Likewise, Haides in the new Testament, 1. Cor. 15.55. revel. 6.8. chap. 20.13. Death and Haides. The power of Death is also noted, Rom. 6. verse 9 as prevailing so long as the body of our Saviour Christ lay in the grave.  
Secondly, that Sheol signifieth the place of the everlasting torment of the wicked, which we do usually call Hell: read Psal. 9.17. The wicked shall be driven back, even to Sheol. We may well understand it, not only for the grave, but also for hell, as it is englished: seeing that is the place appointed for the souls of the wicked after this life. And Psal. 49 14. Sheol consumeth their beauty. Tremel●us translateth it Infernus, Hell. Likewise Psal. 139.8. Sheol is opposed to Heaven: where the Emphasis is most full, if we english it Hell. And Prou. 9.18. King Solomon saith, That the wicked that follow their own lusts, are in the depth of Sheol: which likewise, may well be translated, and understood of Hell the receptacle of the souls of such wicked persons. And chap. 15.11. Hell and destruction are before the lord (Sheol naabhaddon) Hell and destruction may well be matched together: seeing the King of hell, is called by the name of Abaddon, a destroyer. Revel. chap. 9.11. And again, Sheol may well be taken for hell, in the same 1●. chapter of the Proverbs, verse 24. The way of life is on high to the prudent, to avoid from Sheol beneath. Moreover, Isai. chap. 5.14. we may extend the signification of it to hell. And chap. 28.15. where the wicked said, We are at an agreement with Sheol. But they are utterly deceived. For the fire of God's wrath sh●ll kindle and burn upon them, even to the very bottom of Sheol, (●nadh Sheol tachtijah) according to the phrase of Moses, Deut. 32.22. The fire of which wrath, as he saith further in that place, shall consume the earth with her increase, and set on fire the foundations of the mountains. Now, in the new Testament, the other word Haides, is likewise used: is Matt. 16.18 The gates of Hell: that is, all the destroying power of the Devils of hell shall not overcome the Church, and faith of the people of God, by al● the siege and battery, either spiritual or outward, that they can possible either lay themselves, or by their instruments, procure against the same.  
Likewise, Luke chap. 16.23. The rich man being in Haides: that is, in hell torments, etc. Thus then, both Sheol and Haides, signify hell the place of infernal torment. The reason why these words are translated from the signification of the grave, to signify hell also, may be for that the grave being a place of darkness, and naturally unpleasant and uncomfortable, may fitly be used, in way of a similitude, something to resemble and shadow it forth.  
Let us now come to the last of the more particular significations: even to bitter dolours and griefs of the souls of the children of God, near unto the sorrows of death, yea of Hell sometimes, in their own weak sense and judgement.  
For the which, read Psalm. 18.5. where the Prophet David calleth the exceeding great sorrows, which he endured; the sorrows of Sheol: the which some translate grave, other Hell: but all is one in effect. The Prophet being in these grievous sorrows and trouble of heart, saith in the same place, I called upon the Lord, and cried to my God. So Psalm. 130. verse 1. Out of the deep places have I called upon thee, O Lord. The same sense, though in other words.  
And as the Prophet prayeth in the deep distress of his soul: so, after that he is most graciously heard of God, he doth accordingly give most hearty thanks: as Psal. 30.3. O Lord (saith David) thou hast brought up my soul out of Sheol; thou hast revived me from them that go down into the pit. And Psalm. 71.26. though in another phrase of speech: O God thou hast showed me great troubles, and adversities: but thou wilt return and revive me, yea thou wilt return and cause me to ascend up from the depth of the earth, mittomoth aharets: ex abyssit terrae And yet more fully, Psal. 86.13. Great is thy mercy toward me, and thou hast delivered my soul from the lowest grave. Misheol tachtijah. Some translate it, by an increase of the Hyperbole, from the nethermost Hell. But most fully of all, doth the Prophet Heman describe this kind of the extreme trouble, and adversity, and distress of the children of God, here sometime in this life, both from the word Sheol, and also from others of like signification and nature. Psal. 88.1. etc. O Lord God of my salvation, I cry day and night before thee. Let my prayer enter into thy presence, Incline thine ear unto my cry. For my soul is filled with evils, and my life draweth near to Sheol. I am counted among them that go down to the pit: (the word is Bhor) and I am as a man without strength. Free among the dead, like the slain lying in the grave (Keber) whom thou remember'st no more, & they are cut off from thy hand. Thou hast laid me in the lowest pit (Bebhor tachtijoth) in darkness and in the deep. Thus, by Sheol and many other borrowed speeches of like nature, as was said, this Prophet expresseth the extremity of the sorrows and afflictions of the children of God, which sometimes fall upon them, either for their trial, or for their correction, from the fatherly displeasure of God: according as it followeth in the same Psalm, Thine indignation lieth upon me, and thou hast vexed me withal thy waves.  
And thus, according to this last signification of Sheol, which noteth such adversity, and sorrow, as bringeth down even to the very brink of death, so that they may be said, after a sort, to have been brought down to the grave: yea, even to Hell, though they never came, neither (by the grace of God) shall euercome into the place of the damned. Neither is it unwonted with ourselves, in our own English speech, to use the word Hell in this signification; as when we say of this o● that man, he hath a hell in his conscience, 
Infernus animae re● conscientia. A guilty conscience is the Hell of the soul.  even here in this world: though God of his infinite mercy doth not seldom deliver such, from the place and damnation of Hell. In which respect, the Prophet jonah, a figure of our Saviour Christ: saith that he called upon God, as it were out of the belly or womb of Hell (for so is Sheol not unfitly translated:) when he was in the belly of the Whale. chap. 2.2. the which he calleth in the same verse, the place of distress. I cried in my affliction, or distress, (saith the Prophet) unto the Lord and he heard me. The like is to be considered concerning Haides comparing. Act. 2. ver. ●4. with ver. 27.31. so it be discreetly done: that is, if we consider the loosening of the sorrows of death in Haides, not to be any sorrows which our Saviour endured being in Haides, but those which he felt before, and at his death, the which, (death being in itself a doleful thing, and Haides the grave, a place and state, in itself likewise, of discomfort, by reason of the separation of the life and soul from the body) might well hitherto, and thus far forth, retain, & continue to us, so much the more full, and through a memorial thereof: and the rather also express that singular joy, which is to be taken of us, in the resurrection of our Saviour: the which perfectly removeth all remainder of sorrow, whatsoever might seem to be continued and abetted by death, or any other adversary, that we, or our Saviour, had.  
NOw therefore, that (as a fruit of this our inquiry hitherto) we have found out the diverse significations of this word, to Descend: and also of these other words, Sheol and Haides: whereon the sense of this article of our saviours descension dependeth: it shall be the more easy for us, to understand the true meaning of them.  
Question. May we not think so? Or is there any thing else, furthermore to be considered, to the attaining thereunto?  
Answer. I have heard you say that to the right understanding of these words, spoken of our Saviour, He descended into hell: it is necessary that we consider the time when he descended, whether before in the garden when he did sweat blood, and on the Cross, when he made his complaint, as one forsaken and left for a season: or after his death, and taking down from the Cross.  
It is indeed to special purpose. For this difference of time, doth necessarily infer, 
Explication and proof.  a diverse, & distinct sense, and meaning, of these words. For if we understand them to have been principally accomplished in the garden, and upon the Cross: then must the meaning be, that our Saviour Christ did, for our sins, suffer most grievous pains, and therewithal also, most deep reproach and ignominy, to satisfy the justice of God, and to appease his wrath: even such pains, and such reproach, as may justly be compared to the pains and ignominy of hell. And this no doubt, our Saviour did for the time sustain, as hath been already declared. But if we understand the descension to follow after his death, then can nothing in any true sense, & soundness of faith, be affirmed: save only that he being laid down into the grave, continued so: as a man truly descended to the dead, and abiding in their state and condition, as touching the true nature of death (the soul separated from the body) until by his divine power he rose up again, as truly f●om the state and condition of the dead, as by his burial he had descended into it, and for a certain time abode in the same: according to those speeches of descending to the grave, and according to that signification of Sheol and Haides, which hath been alleged before, as tending to this ●nd. And according to the speech of the Angel Luke. 4.5. who interpreteth the abiding of our Saviour in the grave to be his abiding among the dead: and his resurrection to be his removing from the dead. Math. 2●. 7. Luke in the Gospel. 24. 4●. Read also Act. 3.15. and ch. 1●. 30.31. and chap. 26.23. and 1. Cor. 1●. 12. and verse, 20. and john. 21.14. But that we may grow at the la●t to t e full point and issue of this mat er.  
Question. Which of these interpretations are we to cleave unto, as being the very true profession of our Christian belief, in this behalf?  
Answer. It seemeth very hard, and a matter of great doubt to say, which we are to clean v●to, with the utter refusing and rejecting of the other.  
Question. Why so? How then can it be a matter of f●ith, to believe these words concerning our Saviour, He descended into hell? Were it not better to end all questioning and doubting about the matter, by putting them altogether out of our Creed, seeing many affirm, that they were not put into it, a long season after the Apostles time?  
Answer. I have heard you say that it is to be feared that the putting of them out, and ● simple refusal to make profession of them, would breed more question and doubt, than there is just cause of any question and doubt, about the retaining and profession of them.  

Explication and proof.  It is very likely, if not more then likely, that it would do so indeed. For a descension of our Saviour, is expressly mentioned in the holy Scriptures; as namely joh. 3.13. Rom. 10 7. and Ephes. 4.9.10. How then can we simply refuse to acknowledge and profess a descension? But it will be answered, that all the question lieth in the word Hell: and in this that the descension, which we speak of, is neither immediately opposed to ascension (as in all the places now mentioned) neither performed by his incarnation before his sufferings, (as in the first and last of the same places) but to resurrection. It is true. Nevertheless, the reply is ready, that there is also (as hath been already showed) an express mention made of such a descension, as doth more immediately and properly respect resurrection: as namely, that usual phrase of speech (to descend to the grave) whereby burial is noted. And on the other side also (as hath been further declared) this phrase of speech, hath in the second signification of the word Descend, and in the last signification of Sheol, which is Hell: a certain aptness to describe extreme sufferings and afflictions. How therefore, shall we at once, reject all these considerations, and not forthwith let in a Sea full, not only of questions and doubtings to some, but also of endless contradictions from others. And the rather also because by a common consent, in so many ages, and even of those that have been best minded in those ages, and to this day: these words have been constantly retained, as words which may be well understood, and truly applied to our Saviour Christ: according to the holy Scriptures o● God. Now further, if we should reject all sentences, admitting diverse interpretations, such as be not repugnant, either to other, or to the truth itself: the holy Scriptures themselves, should not in many places, find that entertainment with us, that they ought of most bounden duty to have. Wherefore, as I suppose, far better it is, with peace to embrace the words, and to inquire only into the true sense and meaning of them: then to the breach of the peace of the Church, to reject them.  
Yea, rather to embrace either good sense, as subordinate each to other, or as the special under the general, by a distribution of the humiliation and sufferings of our Saviour, into their distinct kinds, &c: then to cast away, and suppress, the words of so good and comfortable signification as they be. At the least, not to be contentious against any good and profitable interpretation that may be given of them: remembering always the rule of the holy Apostle, that we aim diligently at this: that we proceed by one rule, that we may mind one thing. Philip. 3.16.  
Question. THese things so wisely and peaceably observed, as by the grace of God, we could attain unto: What have you been taught, to rest in: unless God should from the more clear light of his word, give a more perfect resolution to you?  
Answer. I hau● been taught, that in respect of the word Hell, set down in our English Creed: the most peaceable, fittest, and best sense, that may be given: is, that our Saviour Christ (beside those his sufferings, which were in the common view of all the beholders of them, and which are most familiar to our understanding, from the holy history of his sufferings) did endure the secret and invisible most fierce wrath of God, on our behalf: to the satisfying of his d vine justice, and vengeance due to sin yea eu●n so great and heavy a wrath, as was for the time, comparable to the spiritual dolour, and torment, of the damned in Hell.  
But if we understand these words, according to the order of the holy story, as things were performed in time, one successively after the other, which is the most familiar and plain course, in respect of the Latin, Greek, and Hebrew phrase: Then are we to understand nothing else, by the descension of our Saviour, but his most willing and purposed abasing of h●mselfe to the estate of the dead, though he was Lord of life and glory. The which his witting abasing of himself he manifested, not only by yielding to be buried, but also by his continuance in the grave, until his resurrection according to the article next following He rose again from the dead: insomuch as it is certain, that he rose again from no other, but from those to whom he had descended before.  

Explication & proof.  You have learned (as I verily think) that which may satisfy your conscience, and also every reasonable man, to whom you should yield a reason of that faith that is in you, touching this point.  
For first of all, touching the former of the interpretations; it is received of many good Christians, of our nation who the rather like well of it, because the phrase seemeth well agreeing to our own natural language, and furthest off, from dissenting from the word hell: seeing that translation is followed.  
And touching the latter interpretation, as it is well agreeing with the holy history according as it is set down most fully & perfectly in the holy Scriptures: so it is also well fitting to the Latin phrase, Descendit ad inferos: if we put any difference betwixt (ad inferos) and (ad infernum) as we may very well do, although they be used sometimes of Latin Divines, for one and the same thing. In which respect, well saith M. Caluin Harm, Matth. 28.1. speaking of the resurrection of our Saviour: Christus (inquit) mortis victor, ex inferis emersit, ut nona vita potestatem, penes se esse ostenderet. Christ (saith he) broke forth from the dead a conqueror over death, that he might declare that the sovereignty of new life is in his power. And it is also very well agreeing with the use of the words, Sheol & Haides in the Hebrew & Greek languages, as we have seen before. So then, these interpretations may indifferently be received: yea, they may be together admitted, as pointing us partly to those most grievous sufferings which went before, and partly also, to that last degree of his humiliation which followed after, in that he lay in his grave, as it were under the captivity and dominion of death, until his resurrection: as was said before. For we are not precisely to bind ourselves to these words, as if, because they are set down in this sum of our belief, therefore we must believe them, as being of themselves, the canonical text, or ground of our faith. But we have free liberty granted, nay rather, we stand bound, to take counsel from the holy Scriptures, and to believe them only, in such sense as they do apply these words to our Saviour Christ, without any regard of the private interpretation of any, which hath not certain ground from the same.  
Question. But are there any such interpretations of these words, given forth by any, which cannot be warranted from the holy Scriptures?  
Answer. I have heard it so affirmed, for our admonition, sundry times: that we might be stirred up thereby to seek to ground ourselves, in the right understanding of them, so as no erroneous or groundless interpretation, might cause us to decline from the truth thereof.  

Explication and proof.  There is doubtless, just cause, why you should be thus taught, and admonished. For sundry expositors, have their sundry expositions of these words, He descended into hell, which cannot be concluded from the word of God. The which, though they are in this respect all of like nature, yet they are not to be accounted in like degree of error.  
Question. Which may these sundry, and groundless expositions, be?  
Answer. They are of three sorts.  
First, of those that have taught the meaning of them to be this: that the soul of our Saviour Christ descended to hell, the place appointed of God for the everlasting torment of the wicked: to manifest his divine power, to preach and declare the victory of his cross, or rather, as some think, both to begin his victory and triumph, and also vtter●y to subdue the power of the devil, and hell itself, there.  
Secondly, of those that have expounded the meaning of them, to be this: that the soul of Christ, went down to Limbus Patrum, as it were to a region within the earth, next above hell, to fetch out the souls of them that were there till his coming: and to carry them with him into heaven, after his resurrection.  
Yea some have taught from these words, that the soul of our Saviour Christ descended to hell, to suffer the torments thereof, for the redemption of our souls, that they might never come there.  
Thirdly, the Marcionites, and other heretics, called Liberatores, affirmed that Christ, by his Descension delivered the souls of the reprobate out of hell.  
All which opinions (specially the two latter sorts) & if there be any other like to these, they are carefully to be avoided of us: as having either no warrant in the word, or else are plainly contrary to it.  

Explication and proof.  They are so indeed: insomuch as a little leaven (as we are admonished) sowereth the whole lump. For to begin with the last of the second sort, how can this agree with the words of our Saviour on the Cross: who most solemnly affirmed, that all his sufferings, foretold by the Prophets, were finished, and perfited, even unto the point of death, which he also immediately performed, to the sealing up of all the rest? At which very instant also, he did most faithfully commend his spirit into the hands: that is, into the gracious custody, and preservation of God his Father.  
Who therefore, shall dare presume to disable that, which our Saviour hath valued at a full and sufficient valour? Seeing all was fulfilled upon the cross, which God foretold by his holy Prophets: who may be of sufficient credit, to warrant us any revelation (to the contrary) to be given unto him? And if, there be reason, that the soul of our Saviour should descend to Hell, to suffer torments in stead of our souls there, why should not his body descend likewise, to suffer for our bodies, that they might never come thither? Thus that exposition, which would lay the most heavy burden upon our Saviour Christ; may from these, and such like absurdities, which follow upon it, be discerned to be the lightest in itself: and to recoil most dangerously against those, that have so unreasonably overcharged it.  
The other exposition of this second sort, containeth likewise, a mere fiction: as may evidently be perceived, because they can no where show us any ground for such a place, as they describe, and altogether without book, determine unto us. But much rather, because that which they say, is contrary to the holy Scriptures, which determine another place for the souls of the faithful which have died in the LORD: even before the appearance of our LORD JESUS CHRIST. For so doth our SAVIOUR himself, give plainly to understand, in that he placeth the soul of Lazarus, in the bosom of Abraham: which was in such a place, as the LORD used the ministery of the holy Angels to carry it unto. The which also is expressly said to be so situated, that there is a great gulf betwixt the one place, and the other. Luke 16, 26. And as the Preacher saith Eccles: chap. 12, 7. Though the body which is dust, return to the earth as it was, yet the spirit returneth to God that gave it. No doubt, it doth not return downward, but upward: I speak now of the souls of the righteous, who as they lived, so die the servants of God. Yea like enough also, the other may return even upward to God, if for no other cause; yet to receive their sentence, and so to be cast down from the glorious presence of God. As for that which we read, Heb: 9.8. The way into the holiest of all, was not yet opened, while as yet the first Tabernacle was standing: it can by no means be haled to determine any such Limbus, or region and place within the earth, either nearer or further off from Hell: which the superficial, and dark brain of man, hath fancied from the same. The last opinion of delivering the souls of the reprobate out of Hell: it is most heretical, and directly contrary to the eternal justice and truth of GOD, concerning that eternal punishment, which he hath threatened, and decreed, against them.  
And touching the former sort of expositions, they are partly against the express doctrine of the Apostle, Coloss. 2, 14, 15. Where he teacheth, that our Saviour Christ by his sufferings, and humiliation upon the cross, did so sufficiently subdue, yea and triumph openly over the Devil: yea (as we may say) over all the Devils of Hell: that he needed not go down into any hidden and dark places of the earth, to do it. And they are also, against those famous testimonies, and declarations, which show that the victory was then achieved: as appears by the earthquake at the death of our Saviour, and by the rending of the vail of the Temple, and by the opening of the graves, etc.  
Furthermore, this sort of expositions, doth unaptly, and unskilfully, confound the exaltation of our Saviour Christ, with his humiliation. For although it is truly affirmed, that our Saviour Christ did obtain his victorious triumph upon the cross; yet this was not won otherwise, then by humiliation before God, whereby he satisfied his justice: and that in such sort, that the enemies of our Sa: Changed pursuing him to the death, were therein, the instruments of their own overthrow, to our salvation: which could not otherwise be effected, but by the death of Christ. Yea, and no doubt, notwithstanding this conquest was made on the cross: yet the humiliation of our Saviour, whereby he made it, continued still, even till he was buried, and laid down among the dead: yea so long also, as he continued in the grave, even to the time of his rising again: though indeed, it was in another manner: that is to say, the feeling of the pains and sorrows of his humiliation ceasing, but the reproach and ignominy of his sufferings continuing still. Yea so continuing, that albeit, it was the last part of his humiliation, and the least in sense, either of inward dolour or of outward trouble, and affliction: yet among his most malicious adversaries, it was the greatest for reproach, insomuch as they had prevailed against him so far, that they brought his body down to the earth, which was the lowest, that men co●ld bring him to. And that his going down to the grave, and his abode there till his resurrection was a part of the humiliation of our Saviour: it may plainly be discerned, by that prophesy of David, Psal. 16, 10. and Act. 2.27.31. Therefore did my heart rejoice, etc. Because thou wilt not ●eaue my soul in grave (that is, that part of my humanity, which was subject to burial) neither wilt suffer thine holy one to see corruption. This spoke the Prophet David, concerning the joy of our Saviour Christ in regard of his resurrection: and for that he knew, he should lie but a while in the grave, and should not be corrupted there, as the Apostle Peter interpreteth that prophesy of David. And therefore out of question, it was a part of the humiliation of our Saviour. Or else, he would not have so earnestly rejoiced, that he should tarry so short a time in the grave. Neither would he have said, Thou wilt not leave my soul. But, I myself will speedily come out of it. They are words therefore, of his humiliation yet continuing: and not of his triumph in Hell, as may be observed further, from these words of the same 2. chap. of the Acts, verse 24. Whom God hath raised up, and loosened the sorrows of death, because it was unpossible, that he should be holden of it. So that until the resurrection, we see that death continued a certain time grappling upon our Saviour▪ but when he arose, it was forced to let go all his hold: and thenceforth, death had no more any kind of dominion over him: as we read, Rom, 6.9, 10. If we be dead with Christ, we believe that we shall live also with him. Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him For in that he d●ed, he died once to sin (that is, to take away sin, not only by the merit of his sacrifice before God, but also by the sanctification of his spirit, to the mortifying of sin, and to the quickening of us to holiness of life) but in that he liveth, he liveth to God. That is, to his eternal glory, never to die any more. The which glory of God, is the chief and final end, both of the death, and of the resurrection of our Saviour Christ, and also of all the blessed fruits and effects thereof. Behold (saith our Saviour himself) I am alive for evermore. Amen. Ruel. 1, 18.  
Now therefore, that we may conclude this point of our inquiry, touching these words of our Creed, He descended into hell: we may perceive, by that which hath been alleged: first, what ground they have in the holy Scriptures, which must be in all points, the only ground and warrant of our faith: secondly, how we are to understand them: thirdly, that it is not meet, that they should be razed out of the Creed, or at the liberty of every Christian at his own liking, either to profess and express, or to omit and suppress them. And therefore also, that we are not to be so scrupulous in enquiring, how and when they came first into the Creed, as (seeing they are, and have of long time, been generally received) how they are to be understood, according to the holy Scriptures: and answerably, how to be believed of us.  
THus then, having gone through the ground and history of all the holy sufferings of our Lord jesus Christ: yea of his whole humiliation, unto the very point, and time of his resurrection, which was the beginning of his glorious exaltation. Let us now gather together briefly, the sum of all that we are to believe, concerning the sufferings of our Saviour Christ. 
The ground and meaning of all his sufferings and whole humiliation.   
Quest. What is the sum of it?  
Ans. The articles of our belief, concerning the sufferings of our Saviour Christ, teach me and every faithful Christian, that we ought steadfastly to believe, that they are most perfectly worthy, and fully sufficient, to work forth our redemption and reconciliation with God for ever: according to the most holy counsel and decree of God himself, and that even of his most free mercy and grace.  
So indeed we read expressly, Act. 2, 23. He was delivered by the determinate counsel and foreknowledge of God. And Rom: 3, verse 24, 25, 26.  
Question. Which are the words of the Apostle? Rehearse them.  
Answer. We are justified freely by his grace, through the redemption that is in Christ jesus.  
Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of the sins, that are passed through the patience of God.  
To show at this time, his righteousness, that he might be just, and a justifier of him that is of the faith of jesus.  

Explication  It cannot indeed be otherwise, insomuch as he who suffered, yea suffered even the most grievous sufferings; and humbled himself to the lowest degree of humiliation that might be, as it were to the very bottomless pit of hell: was the most high and excellent person, that possibly might have suffered for us: and therefore is now also, on our behalf made higher than the heavens, as we shall see more fully hereafter. And in the mean season, the excellency of the obedience of our Saviour Christ, in that he was obedient to the death, to satisfy the justice of God, and to purchase an everlasting redemption for us: it may notably appear by that comparison which the Apostle Paul maketh betwixt our Saviour Christ and Adam, in the 5. ch. to the Rom. v. 8, 9 etc. to the end of the ch. Where he showeth at large, that the obedience of our Sau●: (by reason of the excellency of his person, & perfection of his sufferings) was of more excellent virtue to save all that do truly believe in him: then the transgression of Adam was of force to condemn, and destroy them.  
And thus the history of the manifold and most grievous sufferings of our Saviour Christ is in itself a real confutation of all man's merit or satisfaction for himself. For why then should our Saviour have suffered so as he did?  
That which the adversaries of the most free grace of God say, that our Saviour hath merited this for us, that we should be worthy in him, to merit for ourselves: it is an utter perverting of the most holy use and end of his sufferings, which is the glory of the grace of God toward us. And it is also a most subtle and mischievous enchantment of the Devil, to puff men up in the greatest pride, under a colour of the greatest, and most holy humility that may be.  
But here, seeing we are, according to the course and order of our inquiry, to consider of the meaning of the Articles of our faith, concerning the sufferings of our Saviour; though in the opening of the history thereof, this hath already, in some measure, been performed. Yet to the end all things may be made something more plain and familiar concerning this so great and weighty a part of our faith: let us purposely call to mind, and set down, such observations, as being laid together, may be a further help hereunto.  
Question. Which may these observations be?  
Answer. First of all, we are most earnestly, and with all holy reverence, to consider that which was even now mentioned: to wit, the most high and incomparable excellency of the Person of him that suffered, in that he is the most glorious and only begotten Son of God, full of grace and truth.  
Secondly, that no one part or parcel of the sufferings of this most worthy and excellent Person fell upon him, but by the foreknowledge, and determinate counsel and appointment of GOD: and that even in most perfect wisdom, justice, and mercy.  
And therefore also, we are in the third place to consider, that the same most excellent person, hath in every part of his sufferings to dea●e, not so much, with the extreme injustice and malice of men: as with the most just displeasure and wrath of almighty God, fiercely bend against our sins.  
Fourthly, we are to consider, that all his sufferings in the times of his special passions, were in their own nature and kind extremely grievous and dolorous, chiefly those which did more immediately befall his most holy and righteous soul.  
Fiftly, that he had a true sense and feeling of them always; and that at his death he endured the uttermost smart and dolour of them; drinking as it were, the full cup of God's bitter anger, even dregs and all.  
Sixtly, that he, of his unspeakable love, willingly endured them all, for our sakes, and the rest of Gods elect: though we were all of us utterly unworthy to be any thing at all respected of him.  
Seventhly, that the fruit and benefit of his sufferings, is infinite and unspeakable on our behalf.  
Finally, the manifold virtues of our Saviour Christ are diligently to be considered of us, throughout all his most grievous sufferings, as of a most perfect pattern of all wisdom, holiness, righteousness, faith, love, patience, meekness, magnanimity, and of all other virtues of most gracious behaviour, from the beginning to the end of them all.  

Explication. and proof.  All these things are most worthy to be reverendly considered of us. And first of all, touching the most high & peerless excellency of our Saviour, even in our human nature, we may call it to mind, from that which hath been declared before, concerning the union of the human nature with the divine, in one Person of a mediator. In which respect, he must needs be, even in the nature of man, higher than all creatures, both men and Angels whatsoever. He was even here upon earth, in the time of his humiliation, greater than the Prophet Moses, Heb: 3, 1, 2, 3, 4, 5, 6 Greater than the Prophet jonas, or any other of the Prophets, Mat: 12.41. Greater than Aaron the high Priest, yea no doubt, infinitely greater than Melchisedek, that princely high Priest, Heb. chap. 7. Greater than king David: for he was David's Lord, Psal 110.1. Mat. 22, 41, etc. Greater than king Solomon, Mat. 12, 42. He is the King of Kings, and Lord of Lords, revel. 19, 16. Neither is any, or all the Angels of heaven to be compared with him, Heb. 1, 4. He alone, above all comparison, is the anointed of God: in the same chap. verse 9 The light of the Gentiles, and glory of all Israel. Luke 2, 52. Whence it is also (considering the extremity of the sufferings, and debasing of so high and holy a Person) that his sufferings are before the divine majesty of God, of infinite merit, and of a propitiatory, and satisfactory value for us: and that by suffering a finite space of time, he (being eternal and infinite) hath delivered us from that eternal destruction which our sins have deserved. Yea, and that the sufferings of him, though one alone, hath prevailed to the justifying of infinite thousands, from the beginning of the world to the end of the same.  
Secondly, that no part of the sufferings of our Saviour, fell upon him at adventure, or by haphazard (as we do use to speak) but by the foreknowledge and determinate counsel of God, a sufficient proof was alleged even now. And we may read the same confirmed again. Act 4, 27, 28. For doubtless (say the Apostles) against thy holy Son jesus, whom thou hadst anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered themselves together, To do whatsoever thy hand and counsel had determined before to be done. And I, Pet. 1.19, 20. Christ a lamb undefiled, and without spot, which was ordained before the foundation of the world, but was declared in the last times for your sakes. And Reu. 13, 8. The ●ambe slain from the beginning of the world. To wit, in the purpose of God, and as touching the virtue and effect of it to all that believed the promise of his appearing. The Evangelists also and our Saviour himself, in the history of the holy Gospel, do make it plain, from point to point, that the prophecies which God uttered by his holy Prophets, concerning the sufferings of the Messiah, were fulfilled in him. Read ye never in the Scriptures (saith our Saviour. Mat: 21.42.) The stone which the builders refused, the same is made the head of the corner? This was the Lords doing, and it is marvelous in our eyes. And chap: 26, 31. He said to his disciples. All of ye shall be offended by me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered. And again, verses 54, and 56. And chap: 27. verse 9 & 35. Likewise Mark 14, verse 21, 27, 49. And chap: 15, 28. Luke 22, 37. john chap: 13, 18. And chap: 18.9. And chap: 19, verse 11. Our Saviour telleth Pilate that he could have had no power at all, against him, except it had been given him from above. And verses 24, 28, 29, 36, 37. To this purpose also, let it be observed; that God, by his special providence, disposed of the time of the death of our Saviour Christ according to his own pleasure, against the mind of his adversaries, to the end that even the time itself, might as it were speak with lively voice, that Christ is our true Passeover. Read Matth: 26, 5. john 19, 13, 14. And beside this very time, they had no power to accomplish that which their malice intended, as our Saviour himself giveth to understand, Matth: 26, 55. And the Evangelist john: chapter 7. verse 30.44.45, 46. And again, chap: 8.20. No man laid hands on him; for his hour was not yet come.  
And now, howsoever the jews did most wickedly, in all that they did against our Saviour (seeing all proceeded of their own malice, without any cause given by our Saviour) yet that God nevertheless, did in his most holy wisdom, and in most perfect righteousness and mercy, ordain that our Saviour should thus suffer: it may be evident, both from those most holy ends which he propounded to himself, and also by the most holy means itself which he used to effect and bring to pass the same. The ends which God propounded to himself, were his own glory, and the salvation of his elect. The means thereof, is such as setteth out his most holy and excellent wisdom, insomuch as therein he approveth himself perfectly just, and perfectly merciful, in saving poor sinners: perfectly just in punishing our sins fully and perfectly in our Saviour, and perfectly merciful in the free pardon and forgiveness of our sins, and in the free gift of eternal life for our SAVIOUR'S sake: albeit we 〈◊〉 selves neither have made, neither can possibly make any satisfaction to the justice of GOD, for the least of our sins.  
Thirdly, that our Saviour Christ had to deal with the strict justice and severe wrath of God: it is evident, Luke 22.41.42.43, 44. And Mat: 26.39.42.44. and chap: 27, 46. For it is to him alone that he prayeth in his bitter agony, that if it were possible, he might have been delivered from that cup of his wrath, which then he felt to be prepared for him. And to him alone, he maketh his moan, when the same was powered down into his bowels, and was as a most sharp fire in his bosom, etc. as we have seen at large heretofore. This is so necessary to be observed, that we shall understand no part of the sufferings aright, unless we consider the stroke of God's divine justice therein.  
The same places do declare also (according to the fourth and fift observations) that the sufferings of our Saviour Christ were most sharp and extreme▪ yea and by the whole course of the holy story of his suffering, we may easily perceive, (according to that which hath already been said of them) that they were all of them, in their several kinds, very grievous, and full of the greatest indignity that might be, unto so reverend a person as our Saviour was. So that it may truly be said, that they were a hellish, that is a most painful and ignominious kind of sufferings, more inward in soul, then outward in body: as hath been further declared heretofore, answerable to the similitude of a cup and potion, whose working is inward, and according to those speeches of the holy Prophets, Psal: 30.3. and 86.13. and 116.3. and jonah: chap: 2.2.  
And thus, we may truly say, as a learned minister of the Gospel saith, unicus jesus Christus, suo corpore crucifixus, noster est Seruator, long aliud maius crucis onus anima sua perpessus, nimirum iram Dei, adversus nostra peccata, cui ferendae, vel ipse Christu●, impar fuisset, nisi Dietate sua sistinente ipsum: tantum abest ut hac in part potuerit ulla re creata invari. Beza Hom: in hist: Passionis 27. That is, Only jesus Christ crucified in his body, is our Saviour, who suffered a far other manner, and a more burdensome cross in his soul, then that: even the wrath of God against our sins; to the enduring whereof, even Christ himself had been to weak, save that his Godhead did sustain himself: so far was it off, that any creature could relieve him.  
The want of which due consideration, hath caused some to think, that Christ should descend to Hell to suffer there: and other, to seek to reiterate the sacrifice of Christ in the Mass: or to eke the merit of CHRIST'S sufferings, by the merit of their own works, as if the sufferings and sacrifice of our SAVIOUR, were not of themselves, once for all, fully sufficient.  
Sixtly, that our Saviour Christ of his unspeakable love, did most willingly endure all his sufferings; yea, even the most grievous of them, for our sake●; how unworthy soever we are to be any thing at all respected of him: it doth plentifully appear, both by his own practice, and also by sundry other testimonies of the holy Scriptures. By his practice; in that he goeth up to je u●alem, though he knew pefectly, that at the same Passeover he should be betrayed, most shamefully entreated, and at the last most cruelly crucified: as john, 12. 2●.24. The hour is come, etc. And chap: 13.1. Now before the feast of the Passeover (saith the Evangelist) when jesus knew that his hour was come that he should departed out of this world unto the Father, for as much as he loved his own which were in the world, to the end he loved them, etc. And chap: 16.32. and chap: 17, 1. Read also, Mat: 20.18. Behold we go up to jerusalem, and the Son of man shall be delivered unto the chief Priest. Likewise, Luke chap: 18. 3●. Now when our Saviour came to jerusalem, what doth he? doth he withdraw himself? Nay, he knoweth the desire of th● jews to apprehend him, when he should be from the people, lest they should m●ke some uproar: and knowing also that the Devil had put into the heart of judas to betray h●m, according to that their desire: he goeth in the night, to such a place a● was known to judas, and whether he knew that judas would guide the chief Priests, and their company, to apprehend him. Yea, and when the company cometh, our Saviour flieth not one step from them. Nay, he goeth to mee●e them, a●d yieldeth himself into their hands. Yet so, as he letteth them well perceive, both by word and by deed, that unless he of hi● own accord, had been willing to be apprehended, they could have had no power over him: as we have seen already in the course of the Story. The same thing is otherwise plentifully testified; namely, that he suffered thus willingly for us miserable sinners. Rom: 5.6. etc. And Gal: 2.20. The Son●e of God loved me (says the Apostle) and gave himself for me. And chap: 3 13 14. And 1. Pet. 3.18. Christ hath once suffered, the just for the unjust, t●at he might bring us to God. And Revel: ●. 9.10. And the Prophet Isaiah (more than 500 years, before our Saviour suffered. chap: 53.4. saith) Surely he hath bo●ne our infirmity, and carried our sorrows. The which is the rather to be observed, because (as the holy Prophet giveth to understand) without the special grace and illumination of God, we shall be ignorant of this point, which is the ground of all our peace and comfort: as appeareth from the beginning of that chapter, in that the Prophet breaketh forth after this manner, Who will believe our report? And in the latter part of the fourth verse. We judged him plagued and smitten of God, and humbled: not for us, as the wicked jews thought, but rather for his own sin; though in truth he knew no sin, as the same Isaiah afterward teacheth. And therefore he for his part maketh the opposition plain: that howsoever they, or any other think, yet it is most certain, that he was wounded for our transgressions. To the which purpose it is good, that we do further consider, that our Saviour Christ hath often testimonies of all sorts, given unto his innocency, (the special providence of God gathering as it were, or rather framing the suffragies and voices thereof) as being a very necessary point for us to be resolved in. The Lord therefore hath put this testimony, into the mouths not only of the friends of our Saviour, but also of his very adversaries. As for example; john, 11, 49, 50, 51, 52. We have the testimony of Caiaphas the high Priest himself, that our Saviour was to die for the sins of the people. Matth. 27.19. he is acknowledged to be a righteous man, by pilate's wife: and oftentimes, by Pilate himself, though he condemned him against his conscience: as appeareth ver. 24. of the same chap: And Luke 23▪ 4 14, 15, 22. And before this, by judas who betrayed him, Matth. 27, 4. I have sinned (saith judas) betraying innocent blood. And afterward, by the thief on the cross, 23, 41. This man hath done nothing amiss. And yet again after this, by the Centurion, verse 47. Of a surety (saith he) this man was just. And thus we see, how many witnesses we have, beside the testimony of God himself, by his holy Prophet Isaiah, etc. And thus it must needs be; I mean, that our Saviour must be innocent. For else, how could he be fit to satisfy for our sins? And if he had had any of his own, he must needs have sunk under the importable weight of God's wrath. For as it is in the holy Proverb, A wounded Spirit, who can bear?  
seventhly, as touching the infiniteness of the fruit and benefit redounding to us, by the sufferings of our Saviour; yea even to us, most unworthy the least grace and favour: the Apostle doth notably lay it forth, in the manifold branches of it, Rom. 5, 1, 2, 3, 4. But of these fruits more afterward, when we shall come to the comforts belonging to this point of our faith.  
NOw last of all, concerning the manifold and most excellent virtues of our Saviour Christ in every part of his sufferings: that we may see how admirably they shine forth, above all that could be expected from our frail nature, yea though free from sin as it was in our Saviour; we are to inquire into the particulars of them. They were mentioned, as it were by the way, before. Rehearse them here more fully, and in some commodious order.  
Question. Which are they?  
Answer. To speak generally, they are these which follow.  
First, his most perfect faith, love and obedience to GOD his Father: whereof, his most meek and willing enduring of all his sufferings, from his holy hand, whatsoever they were, and whosoever were the instruments of them, is a most perfect confirmation.  
Secondly, his most present mind and excellent wisdom in his whole behaviour, accompanied with most holy courage and fortitude in every trouble, temptation, and provocation; yea even in the sharpest and most vehement and grievous of them; both toward his Disciples with singular love and tender compassion, and also concerning every sort of those that were his adversaries, with invincible patience and constancy.  
Thirdly, his admirable love, and pity, toward all the elect of God; yea toward those of his adversaries, whosoever among them, were for the present, his cruel persecutors, whether jews or Gentiles.  
These being the excellent virtues of our Saviour Christ manifested throughout the whole course of his sufferings: they are not unprofitably; nay rather, 
The perfection of his sufferings.  they are to our very great profit, to be considered of us in the particulars: according to the several branches, thus already more generally expressed.  
Question. And first, wherein may his faith and love, in all obedience and meekness, under the hand of God his father, be discerned of us?  
Answer. It may be evidently discerned in this, that he prepared himself, to the enduring of them by most humble supplication, and prayer: resigning over, and submitting his own will altogether to the will of his Father; as we have heard at large out of the holy Story.  
Likewise, in that in all things, he had always an eye to the fulfilling of the holy Scriptures, and the revealed will of God therein, by all the holy Prophets which spoke before of him: as we may read, john 13.18. Matth: 26. verse 24.31.54. Mark, 14.49. Luke 22, verse 22.27. john chapter 18.37. and chap: 19 verse 11.28.30.  
Finally, the most resolute and ready willingness of our Saviour, to suffer his whole most better Passion, according to the will of God; is a perfect declaration of his most perfect faith, and obedience to God his heavenly Father.  

Explication and proof.  It is so indeed, as we may read, Mat: 16.21, 22, 23. For when Peter would have dissuaded him, from going up to jerusalem; he most sharply rebuked him: Get thee behind me Satan (saith our Saviour to Peter) thou art an offence unto me, because thou understandest not the things that are of God, but the things, that are of men.  
And the same his settled resolution, appeareth evidently again, Chap: 26.12. and verse 46. And john 14.31. It is (saith our Saviour) that the world may know that I love the Father: and as the Father commanded me, so I do. And to show his readiness, he saith forthwith, Arise, let us go hence: to wit, toward the places where he was to suffer: in the garden first, and then before the high Priests, and afterward before Pilate ●nd then upon the cross. The same is yet again, more notably, chap: 18.4. And all this, according to that holy prophesy, Psal: 40. verses 6.7.8. as the Apostle maketh it plain by his interpretation, Heb: 10. verses 5.6.7.8.9. So that 〈◊〉 ever our Saviour (being most grievously troubled, and heavy eu●n to the death, under the horror of Gods most heavy indignation bend against the sin of man) did (as we have seen more at large before) of human infirmity, yet without sin; pray, that if it were possible, the same cup of God's wrath might pass away, & not be drunk of him: yet he presently recovereth himself (like as the Sun, being for a while shadowed by some dark and thick cloud, breaketh forth, and showeth that it hath lost no part of the light it had before) and he submitteth his will thus troubled, to the most holy and determined will of God. And thus, though he was, by the passing vehemency of the temptation, terribly shaken in his soul: yet was it, but as the shaking of most pure and clarified water in a Crystal glass; which cannot by any troubling or shuffling of it too and fro, be any thing at all sullied and roared: insomuch as there was no whit of soil, or dregs, in the bottom of it.  
But that we may return to the second branch of the former answer: wherein (as was said) we may in the second place observe the present mind, and most holy wisdom, and undaunted valour of our Saviour in all his behaviour towards all sorts of people in the time of his sufferings. First, let us observe, what it was towards his Disciples: that is, with how singular love, and in how tender pity, and compassion, it was manifested toward them.  
Question. Wherein may this be discerned?  
Answer. In this respect, the present mind, and most excellent wisdom of our SAVIOUR shineth brightly in this: that as the time of his sufferings approached nearer, he did the more often preadmonish & acquaint his Disciples with the prediction and foretelling of them: to the end they might not be altogether sudden and unlooked for, and so the more uncomfortable unto them.  
The present mind of our Saviour, together with his singular wisdom, and tender love to his Disciples, is evident likewise in this; that when the time was at hand indeed, then did he show himself most cheerful in heartening of them: howsoever in ●ome considerations, he carried a very heavy heart in his own most wise and holy bosom.  

Explication & proof.  It is true. And thereupon doth the Evangelist john give this testimony of our Saviour, That he loved those that were his own in the world, even unto the end: so long as he lived with them, john, 13.1. The declaration, and constancy of which tenderness of the love of our Saviour, (insomuch as it was most plentifully testified, at the celebration of that Passeover, in the which he was immediately to suffer, as it followeth in the same. 13. chap. of john, from the 2. verse even to the end of the 17. chapter: and by some other testimonies of the other Evangelists) let us as briefly, and as orderly as we can, collect and gather them together.  
Question. How may this be done?  
Answer. The most tender, and constant love of our Saviour to his Disciples, and consequently, even to his whole Church; is evident in this, that no premeditation of his sufferings, which he knew must needs be most grievous, and that only for their and our sins, and for  sins of the rest of Gods elect, and nothing at all for any default of his own, could possibly diminish his love: no, though he had already begun to taste the extreme bitterness of them.  

Explication & proof.  So in deed we read joh. 12.27. And verily it is a lively proof of a more perfect love, than the tender and loving mother can bear to her child, while the sorrows of child bearing, are yet fresh in her mind. And which of us, if so be we knew, that we must die (though the gentlest death that might be) for any other man's cause, could love, and delight in that party, for whose offence we must die? But specially, if he were a wicked man, and an enemy unto us: according to that Rom. 5. verses, 6.7.8. Yet our Saviour died for us, and for all other of his; though we are, both by nature, and in transgression of our lives, such as we speak of.  
But let us go forward.  
How did our Saviour, furthermore declare, the same his most tender love? Question.  
He hath done it diverse other ways.  
Answer. And first, by washing his Disciples feet, as it followeth. john, chap. 13. verses, 4.5. etc.  

Explication & proof.  If there were no other thing but this, it must needs be accounted of us, an admirable declaration of his incomparable love. For assuredly, whosoever, being a Superior, can find in his heart, to wash the feet of his inferior (the which no doubt, according to the use of that Country, was an office performed of the inferior to the Superior, when a guest was entertained of the master of the family: and a far more mean office, then to pour the Ewer at the washing of hands after meat) it is a certain argument that he loveth him well. Infinitely much rather then, must it be conceived, that insomuch as i● pleased our Saviour (though he was the Lord and Master of his Disciples, and knew well his sovereignty over them) thus far to abase himself: that it was a singular declaration of his most dear love toward them.  
Question. But was this the only cause, why he did so?  
Answer. It was not the only cause, though it was one of the chief and principal: as the Evangelist Saint john giveth to understand, from the beginning of his 13. Chapter.  
Question. You say well. But for our further instruction: What other causes, moved our Saviour, so to do?  
Answer. He did it to show them, that as they had the beginning of their sanctification from him: so they were to seek for their continuance and increase therein, from him, and through the grace of his mediation alone.  
He did it likewise, to give them an example of true humility; and in humility, of the practice of all offices of love one to another, and to the whole Church of Christ.  
These causes are evident, from the explication of our Saviour himself. First verses, 
Explication & proof.  8.9.10. For to this end he saith to Peter, who of modesty, or civility, refused for a while, to have his feet washed; that if he did not suffer him to wash his feet, he should have no part in him.  
And touching the second, our Saviour doth further express it, from the 12. verse, to the 18. And he standeth the more fully, to instruct his disciples in this point of humility in themselves, and of their mutual love and practise of the duties thereof: because they were to be the Teachers of humility, and of the practice of love to all other. For these are common duties, belonging to all Christians, without exception. Whereunto, that our Saviour might the rather induce his disciples, he pronounceth a blessing upon them, if according as they were instructed by him, they would perform, and practise them. But this belongeth to that part of our inquiry, which concerneth the duties: though upon this so just an occasion, it is not amiss, that we touch them here. Wherefore, that we may go forward.  
Question. How did our Saviour Christ furthermore declare his tender love to his Disciples: and therein also, toward his whole Church?  
Answer. A further declaration hereof, was the institution of his holy supper; thereby to represent unto his Disciples before hand, and to apply to the hand of their faith, the most precious fruit, and benefit, of all his sufferings: and chief of the crucifying of his body, and of the shedding of his blood, which were the sealing up, and ratifying, of all the rest.  
This indeed is evident, from the words of the institution of the same the holy Supper of the Lord: 
Explication & proof.  as was opened more fully in the Sermon upon the text, than now we can stand to repeat. Only let us, at this time, call to mind, which those most sweet fruits of the death of our Saviour are: to wit, forgiveness of sins, and everlasting life Ma●h. 26. ver. 28.29.  
Then the which, what fruit can be more sweet, to all those that know how great misery, our sins have presently brought upon us; and for the time to come, have made us more fully subject unto, in everlasting torment both of body and soul? This ordinance therefore of our Saviour, is (as was said) a notable declaration, yea and a confirmation of his singular love, both to his special disciples, and also to all the members of the whole Church.  
And yet behold, he hath yet more abundantly expressed the same, by many most sweet, and comfortable speeches, after the same institution and celebration of his holy Supper: partly, while yet they stayed in the chamber, where it was celebrated; and partly, in the way, as our Saviour walked with his disciples, from thence to the garden of Gethsemane, where he was betrayed and apprehended. And also by that most divine prayer, john, chap. 17. (most properly to be accounted the Lords own Prayer) even such a prayer, as no creature but he, could, or might make. But of these things, we shall have the occasion renewed to speak more, when we shall come to the comforts.  
In the mean while, let us proceed to see how our Saviour declared the tenderness of his love, and care over his disciples, in the Garden, where he was even within a short space after; that is, in the same night, to be betrayed and apprehended.  
Question. How may that be perceived of us?  
Answer. As our Saviour took them with him unto the Garden, to the end they might, to their own benefit, and the common good of the Church, be eye-witnesses of those things which should be fall him: so, they being there, he doth for the same causes, direct them in the best course that they were to take: admonishing them to give themselves to Prayer, lest they should enter into tentation. Luke. 20.40.  
And further, lest they should in their weakness, be discouraged by the beholding of the extremity of his tentation, and affliction: our Saviour withdraweth himself first, from eight of his Disciples. And after this also, from the other three, Peter, james, & john, whom he had taken yet somewhat nearer unto him, than he had done the rest.  
Moreover, though his trouble and sorrows were exceeding all human strength, to endure them: yet our Saviour, strengthened in the spirit, doth not forget, nor neglect, at that instant to visit his beloved Disciples, with a mind (no doubt) to comfort them, as they should stand in need.  
And though be found cause again and again, to alienate his affection from them; by reason of their sluggishness and sleepy neglect of the beginning of his most grievous troubles: yet he doth only gently reprove this their gross failing. And though he could find no comfort from them: yet doth he not cease, to comfort and encourage them, against the terror of his apprehension: as one insinuating the hope of a good issue, through all his sufferings, both on their and also on his whole Church's behalf.  

Explication & proof.  In all these things, the present mind, and most excellent wisdom of our Saviour is plentifully testified, to be filled with all love and tender compassion over them. The same is likewise evident, by his most gracious and earnest prayer for them all, in the 17. chap. of john▪ for 6.7.8.9. etc. 19 And particularly for Peter, as we read, Luke, 22.31.32. Where also, he doth most wisely, and lovingly, admonish all the rest, as well as Peter, of this his trouble then shortly to ensue▪ verses, 35.36.37.  
And after all this, when he himself was apprehended in the garden; he appeased the rage of the adversaries against Peter, because of his violent resistance against the Officers: and in tender regard, both of him and the rest, giveth th●m an evasion out of the hands of his apprehenders. john, 18.8.9.  
Furthermore, when our Saviour was examined before the high Priest, he had a merciful regard of Peter, after his unfaithful denial: and therefore turned back, and by casting a gracious eye upon him, effectually admonished him by his holy Spirit to consider, how grievously he had sinned therein. Luk. 22.61.  
Finally, even in his agonies upon the Cross, our Saviour declared that singular love, and tender care and compassion which he had both upon his mother, and also upon his beloved disciple john: chap. 19.26.27. And thus it is plain, that (as was said in the beginning of this Treatise) Our Saviour loved them even to the end, whom he once loved. And touching the failing of the disciples; and that drowsiness of theirs, mentioned even now: it is no other thing, but that which is common to all of us; that we would surely go even sleeping, and snoring (as it were) to hell: were it not, that our Saviour is feign to awake us out of our dead sleep, ever and anon.  
Now let us come to see, how our Saviour did likewise declare, his most present mind; and all holy perfection of wisdom, and fortitude, in his whole course of behaviour, toward his persecutors.  
Question. Wherein may these virtues of his, be seen?  
Answer. They shine as the stars of heaven; yea, even as the Sun in the firmament: even from his apprehension, throughout the whole course of his examination, condemnation, and execution.  

Explication & proof.  They do so indeed. The which, though they have been spoken of, in the interpretation of the holy History; yet will we here, briefly gather the proofs thereof, and call them to mind again, for our further instruction and profit.  
This present mind of our Saviour, with his other most holy virtues, are evident.  
First, in that which the Evangelist john recordeth, chap. 18.4. etc. alleged even now: where our Saviour, minding the deliverance and safety of his Disciples, (as one remembering well what he had said in his holy Prayer to his Father: Of them which thou gavest me, I have lost none) he doth to this purpose, daunt his enemies at their first approaching unto him, in that he giveth them experience of his divine power: first in that they found themselves not able to stand before him; much less to apprehend him, unless he should voluntarily yield himself: and then, in that presently after this; he doth miraculously heal the man, whose ear Peter had cut off.  
Secondly, they are evident, in that our Saviour doth at the same time, in their apprehending of him, most wisely: first reprove judas, according to the quality of his great and grievous sin: and then the officers, for their warlike and furious manner of pursuing of him, who had been always most peaceable among them. Math. 26. ver. 55. and Luke 22.51.52.53. And also Peter for his rash, and disordered attempt at the same time: so that he did admirably defeat the most dangerous devise of the devil, as hath been more fully declared before.  
Thirdly, the excellent wisdom, and other most holy virtues of our Saviour, are evident, in that albeit he answereth the high Priest, and the rest, so far as was meet, for the testimony of the truth. Math. 26.64. Mark. 14.62. Yet he knowing, that they were not minded, either to inquire after the truth, with a mind to receive and obey it: or to let him lose, though he should declare the truth never so plainly unto them: but that they were wholly possessed with envy and malice: therefore he would not speak many words in the answering of them; but used much silence, as appeareth in the places last alleged: and also Luke, 22.67.68. where he rendereth the same reasons of his silence, which were even now mentioned. If I tell you, ye will not believe it. And if also I ask you, ye will not answer me, nor let me go, Hereafter shall the Son of man sit at the right hand of the power of God.  
Fourthly, the present mind of our Saviour, with his holy wisdom and courage, appeareth in that he being examined, concerning his Disciples and doctrine, he appealeth to the common testimony of all men: insomuch as he had preached it openly, both in the Synagogue, and also in the Temple. And so he avoided much of their intended jangling, and contention, against him. And when one of the Officers, more wicked and unreasonable than the rest, did at the same time, smite our Saviour with his rod, saying, Answerest thou the high Priest so? Our Saviour answered him most wisely, and discreetly, in these words, If (saith our Saviour) I have spoken evil, bear thou witness of the evil: but if I have well spoken, why smitest thou me? And so, boldly reproved the disorder of their unjust proceeding; insomuch as the Governors suffered him to be smitten, before he was convicted, or had any sentence pronounced against him.  
Fiftly, the same virtues, are likewise to be observed; in that, albeit when our Saviour was brought before Pilate sitting in judgement (whom he knew to have authority and jurisdiction over him in that place) he answered him most wisely, and directly john: 18.34. and again, chap. 19 ver. 11. in such sort that it is worthily testified of him, 
1, Tim 6.13.  that he witnessed a good confession under Pontius Pilate, as he had done before, to the high Priest and Rulers of the jews: yet bei●● sent by Pilate to Herod, who had no authority to examine his cause, and to give judgement of him (our Saviour being now in the City of jerusalem, out of his regency which lay in Galilee) he would not answer him at all, neither any whit yielded to his profane humour. Luke, 23.6.7.8 9  
Finally, after that he was condemned, and had endured many unworthy molestations, & was wearied in the way with carrying of his own Cross: yet could nothing so overwhelm his mind, that he should not give good instructio & admonition, to the women, that followed him, lamenting, & bewailing him. No nor the most bitter anguish of the Cross, while he was nailed unto it c●uld confound his mind, nor restrain him, from uttering such holy and wise speeches, as were then most meet to be uttered; as it followeth, to be yet further observed.  
Now therefore, let us come to consider of the invincible patience of our Saviour, toward his most wicked adversaries.  
Question. How may this be discerned of us?  
Answer. It is most clear in this, that although he was most unworthily provoked, even in the highest degree: yet as the Apostle Peter testifieth, 1. Epist. 2.23. (and the holy history itself is evident therein) that being reviled, he reviled not again: when he suffered, he threatened not: but committed it to him that judgeth righteously.  
According also to that which Isaiah prophesied of him chap. 53. verse 7. He was oppressed, and he was afflicted, yet did he not open his mouth: he is brought as a sheep to the slaughter, and as a sheep before his shearer is dumb, so openeth not he his mouth.  
This is a sufficient declaration, of the invincible patience of our Saviour, toward his persecutors.  
Question. Now last of all: What evidence is there, of the perfect love of our Saviour, toward all the elect: yea even toward those of them, who, for the present, did cruelly rage's against him, together with his most malicious persecutors?  
Answer. The general prayer of our Saviour Christ, is a sufficient declaration of it, john 17. verse 20.  
And again, when he was nailed to the cross, in that he prayed, Father forgive them, for they know not what they do. Luke 23.34.  
It is evident also, by his most gracious dealing toward the penitent thief, hanging on the Cross by him, Matth 27.44 in that he vouchsafe● most eminently, (as it were from a most high and open Theatre) to make him partaker of the fruit of his former prayer; assuring him, that the same day, he should be with him in Paradise: that is, in his heavenly and glorious kingdom. Luke chap. 23. verses 42.43.  
It is true. Herein doth the perfect love of our Saviour show forth itself most amiably. 
Explication & proof.   
And thus, all things duly considered, it is most clear, that all perfection of virtue, shined forth most brightly, as it were out of the most thick and dark cloud of his whole passion, and the manifold grievances thereof: so that we may justly conclude, that he is even a most perfit mirror of all excellent and holy virtue, according to the holy prophecy of Isai, chap. 11. verse 2. and according to the testimony of john the Baptist, john chap. 3.34. For what man, (of all men that ever were, even the most wise and holy among the rest) could have gone through so many, and so great sufferings, not only from man, but also from the divine justice of God, in the sense of his intolerable wrath against sin: and not have been utterly dismayed, and overwhelmed therein?  
So then, by this time, we cannot but see, that the sufferings of our blessed Lord and Saviour, every way considered, (both generally in the whole, and particularly in every branch thereof) are matter, most worthy our reverend & serious meditation, continually: according as our Saviour himself did earnestly preadmonish his Disciples, that they should diligently premeditate of them, though yet he had not then suffered these his most great and grievous sufferings. As we read, Luke 9.44. Mark these words diligently (saith our Saviour) for it shall come to pass, that the Son of man shall be delivered into the hands of men, etc. And chap. 18. verses 32.33. He shall be mocked and spitefully entreated, and he shall be spit upon, and scourged, and put to death. According also as we may learn from the Apostle Peter, in that he telleth us that the holy Prophets of ancient times, made diligent inquiry after these things, which are now revealed unto us. Yea he sayeth further, that they are so worthy things, and of so excellent effect, etc., 
The Promise that he should thus suffer for us.  that the Angels desire to look into them. 1. Ep. chap. 1. verses 10, 11, 12.  
And the rather are we to stir up ourselves to the earnest and reverend consideration of these things, because we are naturally very dull and sluggish in the minding of them: as we may perceive, not only from the example of the Disciples of our Saviour Christ, even now mentioned: (of whom it is written, that they understood not the speech of our Saviour, neither could perceive it, etc. Luke 9.45. And again chap. 18.34.) but we may feel the same likewise in our own selves, and that also from the very same cause. That is to say, even because it is no grateful argument unto us, to think or hear much of afflictions. Our souls are so taken up, and possessed with desire of ease and earthly pleasure; that all thought or speech the other way, is so unwelcome unto us, that we hear it with deaf ears, and as if it were spoken unto us in a strange and unknown language. Yea, without the grace of God working mightily in our hearts, we are for our own disposition, ready to condemn and reject all doctrine of the cross and sufferings of our Saviour Christ, as if it were mere foolishness, like as many other have done: as we read 1. Cor. 1.18, etc. For the preaching of the cross, is to them that perish, foolishness, etc. And verse 23. But we preach Christ crucified: unto the jews, even a stumbling block, and unto the Grecians foolishness, etc.  
Hitherto of those observations, which are necessary to be considered, for the better and more full understanding, of those Articles of our saith, which do concern the whole humiliation or abasement and sufferings of our Saviour Christ.  
LE● us now in the next place, come to the promise.  
Question. What promise have we, that our Saviour Christ humbled and debased himself, and endured all those his sufferings, for us, and to our benefit?  
Answer. The 53. chapter of the Prophet Isaiah is plentiful to this purpose: and worthy in this respect, that it should not only stand written in the book of God, but also to be written and engraven in the heart of every believing christian, by the finger of the holy Spirit of God.  
Rehearse you therefore this excellent Scripture.  
Question. How read you in the holy Prophet?  
Answer. 1 Who (saith the holy Prophet) will believe our report? And to whom is the arm of the Lord revealed?  
2 But he shall grow up before him as a branch, and as a root out of a dry ground: he hath neither form nor beauty, etc.  
4 Surely he hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled.  
5 But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.  
6 All we like sheep have ●one astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all.  
7 He was oppressed, and he was afflicted, etc.  
11 He shall see of the travel of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities.  
12 Therefore will I give him a portion, with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death: and he was counted with the transgressors, and he did bear the sin of many, and prayed for the trespassers.  

Explication.  This indeed is an excellent Scripture, to this purpose. And like to this, is the holy prophesy of Daniel, chap. 9 verse 24, etc. Seventy weeks are determined upon thy people, and v●on thine holy City, to finish the wickedness, and to seal up the sins, and to reconcile the iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophesy, and to anoint the most holy, etc. And verse 26. And after threescore and two weeks shall the Messiah be slain. 
The Comfort of his suffferings more generally.  These and such like prophecies of the holy Prophets, foretelling these things by the Spirit of God: they do include the promise of God, with the reiteration and renewing thereof. According to that of the Apostle Peter, Acts 3.18. Those things which God had showed before by the mouth of his Prophets, that Christ should suffer, he hath thus fulfilled. Thus much therefore (briefly) concerning the promise, and the fulfilling thereof.  
THe comforts are next to be considered of us.  
But before we do inquire of them: first, it is meet, that we rightly understand, in what sense, the sufferings of our Saviour may be said to be comfortable unto us. For without due consideration, it may justly seem a most inhuman and barbarous thing, to take any comfort, and joy, in the trouble and affliction of any; specially in very grievous afflictions and miseries: but most of all, if the party so pitifully afflicted, be an innocent, yea most worthy to be spared. And so we read it determined by the holy Ghost, in that he reproveth the wicked; yea note●h them to be singularly wicked, even from hence, in that they behold the distresses of their brethren, and be nothing moved thereby to any commiseration: as in the 12. verse of the prophesy of Obadiah. Thou shouldst not (saith the holy Ghost by his holy Prophet) have beholden the day of thy brother, in the day that he was made a stranger, neither shouldest thou have rejoiced over the children of judah in the day of destruction, etc. Yea as it followeth, Thou shouldest not have once looked on their affliction, in the day of their destruction. Read also Proverbs, chap. 4. verse 17. Be not thou ●lad (saith the Spirit of God) when thine enemy falleth, neither let thine heart rejoice when he stumbleth, lest the Lord see it, and it displease him, and he turn his wrath from him: to wi●, against thee.  
Whence observe diligently, that if we must not rejoice at the adversity of an enemy, than much l●sse may we rejoice or take comfort at the fall of a friend, and of such a friend, as is a most innocent and righteous person: according to that complaint of the Prophet David, Psal. 22.14, etc. I am like water poured out and all my bones are out of joint: mine heart is like wax, it is molten in the midst of my bowels My strength is dried up like a potsherd▪ and my tongue cleaveth to my ●awes, and t●ou hast brought me into the dust of death. For dogs have compassed me, and the assembly of the wicked have enclosed me: they have pierced mine hands and my feet. I may tell all my bones: yet (saith the holy Prophet) they behold, and look upon me. They part my garments among them, etc. In all which words, the Prophet doth not so much complain of his own calamity, as he doth prophetically describe the sufferings of our Saviour, which now we inquire of; and the extreme malice of his bloody persecutors, concurring with the righteous judgement of God, and his most fearful wrath bend against a most perfect innocent man, yea against a most righteous and good man: which maketh the matter so much the more lamentable, if it be nakedly considered in itself.  
Question. How therefore may we without just blame, take any comfort and joy in the sufferings of our Saviour, which were the most grievous and lamentable sufferings, above the sufferings of any other?  
Answer. All our comfort, and rejoicing, must be only for a relief to our consciences, against the most fierce wrath of GOD, most justly due to our sins: and in respect of the manifold fruits, and benefices, which (through the mercy of GOD, and by the gracious good will of our Saviour himself) are brought unto us by the same his sufferings, to the glory of God, and to our own eternal salvation.  

Explication  It is very true. And so it is evident, that the comfort and joy of the sufferings of our Saviour, doth only belong to such as are humbled in the sight of their sins, and be heavy laden with the burden of them. And unto all such, the joy may justly be so much the greater; by how much the sufferings of our Saviour, were more extreme and bitter: and by how much they were more willingly endured of him, for a most full and perfect satisfaction to God, to the paying as it were of the uttermost farthing, of that price and ransom, which God himself had set down to be paid, for the redemption of our sins. According to that, Heb. cha. 2.9. By the grace o● God, he tasted death for all men. And Gal. 3.13. Christ hath redeemed us from the curse of the law, when he was made a curse for us.  
As touching the rest: that is to say, so many as be not humbled with godly sorrow for their sins; they have no part in the sweet comfort of the sufferings of our Saviour: but contrariwise, look by how much their sins have been more grievous, by so much may their terror be justly the greater: insomuch as hereby, the wrath and curse of God, is so much the more clearly revealed against sin, in that he hath not spared to punish it, when it was imputed to his own Son. Doubtless, all rejoicing in Christ's sufferings, is profane and wicked, like to the joy of the wicked jews, in persecuting our Saviour; until such as do rejoice in them, be truly humbled in the sight of their own sins, for the which he died.  
Question. But leaving all profane rejoices: What ground have we, that our Saviour Christ hath suffered for the sins of all such, as be in godly manner sorry for them?  
Answer. Beside the testimony of the Ptophet Isaiah, already rehearsed: our Saviour himself, hath most plentifully confirmed it, both by his word, and also by the institution of his holy Supper, as was something touched before. According to that, Matt. 11. ●8. Come unto me, all ye that are weary and laden, and I will ease you.  

Explication.  It is so indeed. Of these things therefore, we are at this present, more fully to consider, according as we promised before.  
And fi●st, seeing (as was said even now) the matter of this comfort which we inquire o●, is not the sufferings of our Saviour, simply considered in themselves; but in respect of the fruits and benefits, which he hath purchased for us, and doth still communicate unto us, by the unvaluable merit and virtue of them: let us therefore, consider the more diligently of these fruits and benefits, both from the instructions of our Saviour Christ himself; and also from the history of h●s sufferings, and from other testimonies of the holy Scriptures.  
Question. Which therefore are these fruits and benefits.  
Answer. To speak generally, they are either such as do concern deliverance from evils: or else the conferring, and bestowing of the contrary good things.  

Explication.  This is that, which (as was said before) is clearly and sensibly both represented▪ and also applied by the holy Sacrament the supper of the Lord, to all true believers; whensoever they do duly receive and partake in the same: to wit, deliverance from sin, and the gift of eternal life, as ●ur Saviour doth immediately upon the institution, very earnestly persuade with his Disciples, both in the chamber, and also in the way as he walked from thence unto the garden.  
In the which, his large and long continued speech (insomuch as we may easily perceive from the last part of the 13. chapter, and throughout the 14.15. and 16. chapters of the Evangelist john, he laboured mightily to comfort his Disciples, against his bodily absence, which they were shortly to have experience of; and against those worldly afflictions, which he knew they should find present with them) we may hereby understand for our singular instruction, what was the very true use and end of the Supper of the Lord Namely, that it might be a means of spiritual comfort, to them, and to his whole Church, to the end of the world, against the discomfort of the same his bodily absence; and not to give any assurance of his bodily presence among them.  
To this end therefore; and also to every other good purpose: 
The Comforts of his sufferings more particularly.  let us weigh well, either part of the comfortable speech of our Saviour to his Disciples. And first, of that which he had with them in the chamber, as it is contained in the last part of the 13. chapter, and in the whole 14. chapter, from the beginning to the end thereof. Question. What are the comforts contained herein?  
Answer. First, in the end of the 13. chapter, our Saviour comforteth his Disciples, and consequently the whole Church, and ourselves among the rest; that his sufferings were the only way to glory: both for him in our human nature, as the head; and for the Church, as the members of his mystical body. And all to the glory of God For so he saith verse 31. Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God will also glorify him in himself: yea he will straight way glorify him.  

Explication & proof.  These words indeed, are spoken in regard of the sufferings, which our Saviour was shortly after he spoke of them, to endure. And moreover, in that he saith, God is glorified in the Son: and God will glorify him in himself: he preacheth therein, his own Deity, and so layeth the ground of the doctrine following in the beginning of the next chapter, that they should therefore believe in him, as well as in the Father, as we have seen it opened and declared before.  
Furthermore, our Saviour in this 13. chapter, telling his Disciples of his departure from them; first by death, and then his ascension up into heaven, and that they were to stay a while here in this world after him: he doth therewithal comfort them in this; that they should afterward, in the time appointed of God, follow him, and be for ever with him. This also he doth further confirm unto them, in the next chapter, as it followeth in our text, even from the first words of the same. And again, verse 19 Yet a little while, and the world shall see me no more, but ye shall see me: because I live, ye shall live also. At that day shall ye know that I am in my Father, and you in me, and I in you. And verses 28.29. Ye have heard how I said, I go away, and will come unto you. If ye loved me, ye would verily rejoice, because I said, I go to the Father: for my Father is greater than I. Our Saviour meaneth this, in respect of his humanity, and office of mediation. For otherwise, as he is God, he is equal with the Father: as his own words in many places of the Evangelists do plainly show; and namely, in this very chapter, as a learned interpreter observeth by many: that is, 
Piscator.  almost by twenty reasons.  
And here also, this is worthily to be observed, that our Saviour Christ at this time, meditating of his humiliation and death: doth comfort himself, in the beholding of that glory, which was set before the eye of his faith, verse, 13. as also before, chap. 12. verses, 23.31.32. And afterward, chap. 17.4.5. The which thing also, the Apostle observeth, Heb. 12.2. Likewise no less worthy is it to be observed on the other side; that at such time as he was for the present in glory: to wit, at his transfiguration, and at his riding to jerusalem, when the people both old and young, yielded the honour of a King unto him; he doth even then, join with this, the meditation of the same his sufferings and death; and ceaseth not to renew the speech of them, not only for his Disciples sake, to pull away their minds from their conceits, about an earthly kingdom: but also, that he might the better prepare his own heart, to the willing & patiented enduring of them. Read also, Luk. 9 verses. 43.44.  
This example of our Saviour (that we may by the way note a duty among the comforts) is not only to be admired of us, in respect of his wisdom in this his practice; but also to be imitated and followed of us, in our measure and degree: to the end we be neither too much puffed up, when we are in prosperity and honour, etc. neither yet too much dejected and cast down or discouraged in our minds, when we shall fall into any adversity.  
Moreover, it is to be noted for our comfort, concerning the sufferings and death of our Saviour; that both in this, and also in the chapter following, he showeth that the comfort, as well of his resurrection, as of his ascension, doth depend upon his death: insomuch as his death, 
The comforts of his sufferings more generally.  was a necessary passage unto them, both for himself first, and then also for us, by him. Yea so necessary, that if he had not died, he could neither have risen again, nor ascended up into heaven, etc. Whence it is, that our Saviour, from the comfort of the one, doth argue the comfort of the other: as ch. 16. verse 5. etc. 22. And as we saw before, ch. 13. verses 12.24, 25.26, ●2.  
And thus we see, after what manner our Saviour comforteth his Disciples, against the sorrow of his death, and departure out of this world. The which ground of their comfort, may likewise be justly the ground & warrant of our comfort, and of the comfort of the whole Church.  
Show you now likewise, how he comforteth them: and how we ourselves may take comfort, against our own troubles and afflictions, or persecutions of this world.  
Question. Where is this contained?  
Answer. Our Saviour Christ doth this: first of all, more briefly verse 18. of this 14. chap. of john, I will not leave ye comfortless (saith he:) But I will come unto you. And then verse 27. Peace I leave with you: my peace I give unto you: not as the world giveth, give I unto you Let not your heart be troubled, nor fear.  
●ut mo●e at large in the 15. chap. from the 18. verse, to the end of the chapter: and that by many reason's. The which his comfortable speech, he doth also furthermore prosecute, from the beginning of the 16. ch. verses 1, 2, ●. 4. And thenceforth he returneth again to com●ort ●is Disciples: against their sorrow, concerning his departure from them.  
It is true, as was observed not long since, even from the 5. verse to the 22.  
But which I pray you, are the reasons, whereby our Saviour comforteth his Disciples, against afflictions, and persecutions of this world, yea of the malignant Church that is both in the world, and also of the world, as our Saviour rangeth it: Question. Which I say are these reasons?  
Answer. First our Saviour saith, If the world hate you, ye know, that it hated me before you, verse 18 The which reason he further amplifieth in the 20. verse, in these words, Remember the word that I said unto you, The servant is not greater than his Master. If they have persecuted me, they will persecute you also: if they have kept my word, they will also keep yours.  
Secondl●, our Saviour comforteth his Disciples against the persecutions of this world, from the excellency of their estate, as being chosen out of the world. If ye were of the world, (saith our Saviour) the world would love his own, but I have chosen ye out of the world, therefore the worl● hates you.  
Thirdly our Sau our com●orte●h his Disciples from the causeless ground of the persecutions of the wicked against them: the which he showeth to be no better, then mere wilful ignorance, joined with hatred and malice, not only against them, but also against Christ, and God the Father himself. Whereupon it followeth, that they are therein without all excuse and that they make themselves most miserable and damnable, in that, wherein they imagine they serve God.  

Explication and proof.  So indeed it followeth, verses ●1, 22, 23, 24, 25. All these things will they do unto you for my name's sake, because they have not known him that sent me. If I had not come and spoken to them, they should not have had sin: but now they have no cloak for their sin, etc. But it is that the word might be fulfilled that is written in their law, They have hated me without cause.  
Question. B●t the principal comfort is yet behind: What is that?  
Answer. Our Saviour Christ promiseth his Disciples, the immediate comfort of the holy Ghost to corroborated and strengthen them to the cheerful enduring of all persecutions: yea that he will to this end, send the holy Ghost unto them.  

Explication.  He doth so indeed, as it is plain, ver. 26.27. the last verses of the chap. But when the Comforter shall come, whom I (saith our Saviour) will send unto you from the Father, eu●n the Spirit of truth, which pr●ceedeth of the Father, he shall testify of me. And ye shall witness also, because ye have been with me from the beginning. Yea, he assureth them, that this comfort shall be so great, that it shall arm them, both against that excommunication, and also bodily death, (the greatest and most grievous censures that may be in this world) which our Saviour knew before; the malignant and false Church, would abuse against his true and faithful servants: as it followeth from the beginning of the 16. chapter, verses 1, 2, 3, 4. as was mentioned before.  
Hitherto of the comforts, wherewith our Saviour comforted his disciples, against the discomfort of troubles and persecutions, for him, and his gospels s●ke. The which, we are diligently to mark, and treasure up in our hearts; as the principal reasons, whereby we also are to comfort our own selves, whensoever we shall be exercised with like trials: as all other of the servants of God have done, from time to time before us, and thereby encouraged themselves to endure such afflictions as would otherwise have been intolerable unto them.  
Now let us consider of the other sort of comforts, which our Saviour showeth his Disciples, that his sufferings and departure should bring unto them; in that thereby, they should be made partakers of many special good benefits and blessings, which should abundantly supply the want, of his bodily presence: even such as should bring a further increase of comfort, against the troubles and persecutions of this world. Question. Which may these special good benefits and blessings be?  
Answer. The last of the former sort, may justly be the first of these; insomuch as the Comfort of the holy Ghost, is not only the principal support of christians, against the discomfiture of their troubles and persecutions: but it is also in itself, the chief and principal blessing and benefit, above all other.  

Explication & proof.  It is so indeed. And therefore it is, that our Saviour doth make so often mention of it: as ch. 14.16.17 and v. 26. And ch. 15.26. ●s we saw even now. And yet against, ch. 16.6. ●. and so forth to the 16. verse. Because (saith our Saviour) I have said these things unto you, your hearts are full of sorrow. Yet I tell ye the truth, it is expedient for ye that I do● go away: for if I go not away, the Comforter will not come unto you: but if I depart I will send him to you. And when he is come, he will reprove the world of sin, etc. And v. 13. When he is come who is the Spirit of truth, he will lead ye into all truth etc. This then is the chief blessing, & principal benefit above all the rest.  
Question. What fruit else had the Disciples of our Saviour, by the same his sufferings & departure: the which also are fruits & benefits to us, & to the whole church?  
Answer. If we shall truly and constantly, believe in our Lord jesus Christ, who willingly suffered, and died for us, according to the most gracious, and merciful good will of God toward us: God will always hear our prayers. He will work mighty things by us, and for us. And finally, he will give us everlasting joy and blessedness.  

Explication & proof.  These indeed, are briefly the rest of the benefits. Of the which, though (in a special degree) the excellency & first fruits (as we may say) did belong, and accordingly, were bestowed upon those his choice Disciples, whom our Saviour sent forth into the world, to be his Apostles, and first preachers of his Gospel: yet they are, and have been, in a very comfortable manner and measure, continued hitherto unto the Church of Christ: and so shallbe to the world's end: as we may perceive from our saviours own words. For as we read in the 14. chap. verses 12.13.14. Verily, verily (saith our Saviour) I say unto you, he that believeth in me, the works that I do, he shall do also, and greater than these shall he do: (our Saviour speaketh of healing bodily diseases, which is less than the conversion of souls, which was wrought by the preaching of the Apostles, most abundantly) For (saith he) I go unto my Father.  
13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.  
14 ●f ye shall ask any thing in my name, I will do it.  
Any thing: that is to say, whatsoever you shall pray for, which is agreeable to that rule of prayer, which our Saviour himself hath set down: and namely, for the conversion of the elect, and for the blessing of God upon the preaching of the Gospel, to the same end: for so must the words of our Saviour be understood.  
And thus, we have sufficient testimony of the two former benefits: to wit, 
The Comforts belonging to his agony and apprehension in the garden.  that God for our saviours sake, will hear faithful prayers; and that he will work great things in his Church, by the ministry of his faithful servants. Read also chap. 15 verse 7. If ye abide in me, and my word abide in you, ask what ye will, and it shall be done to you. 
Explication.   
Question. Now, in what words doth our Saviour give us like assurance, of the last benefit, which is everlasting joy?  
Answer. In the 16. ch. verse 22. Ye are now in sorrow: but I will see ye again, and your hearts shall rejoice, and your joy shall no man take from you, etc.  
And again, verse 24. Ask, and ye shall receive, that your joy may be full.  

Explication.  These things are most comfortable. To the which end also, let us conclude with the last words of the speech of our Saviour, to his Disciples, in the way to the garden: as we read in the last verse of the 16 chapter. Wherein he expresseth, what was the intended scope of his whole speech unto his Disciples, saying, These things have I spoken unto you that in me, ye might have peace: in the world ye shall have affliction, but be of good comfort: I have overcome the world. Our Saviour affirmeth that before hand, which he purposed most assuredly, shortly after to perform. And verily, he hath effectually performed it, both on their behalf, and on ours; that we might likewise by faith in him overcome, as it is testified in other places of the holy Scriptures. And namely, in the 1. Ep. of john, ch. 5 verses 4.5. For all that is borne of God, overcometh the world: and this is the victory that overcometh the world, even our faith. Who is it that overcometh the world but he who believeth that jesus is the Son of God?  
Thus than our Saviour, beginning to comfort his Disciples in the Gospel of Saint john, from the beginning of the 14. chapter; he continued still more and more to comfort them, as he himself saith in the same chapter, verses 28.9. And again, chap. 15. verse 11. And chap. 16.1. and verses 6.7. And last of all, he ended with most sweet and comfortable words, verse 33. as we saw even now. So that it is very evident, that our Saviour would have his death, and whole sufferings, and his departure out of this world bodily, to be a most plentiful argument of all comfort, to his Disciples Apostolical first; and then to all other Christians, and to his whole Church for ever.  
Thus much therefore more generally for our comfort, as touching the fruits and benefits, which we do enjoy from the sufferings of our Saviour Christ: according to his own most sweet and consolatory speeches, which he used to his Disciples to comfort them, against all whatsoever might be most uncomfortable to them.  
NOw let us furthermore, well weigh and consider, how the same and like comforts, may likewise be warranted unto us, from the rest of the holy history of his sufferings, and from the testimony of other Scriptures.  
We will collect them, as briefly, as so large an argument will permit.  
And to begin withal; well may it be an exceeding comfort unto us, that (as we have seen) our Saviour endured all his sufferings, (throughout the whole tedious course of them) most willingly for our sakes. For hence were they satisfactory to the justice of God on our behalf: which otherwise, they could not have been.  
Yea, not only the consideration of this one virtue, but also of all the excellent virtues of our Saviour, (shining forth most brightly, throughout the same his sufferings, (as we have likewise seen) they may justly be so many comforters, to cheer up our hearts, as it were by the light and warmth of the Sun, in the whole race which it runneth from morning to noon, & from noon to night; even so often, as we shall renew and settle the thoughts of our minds thereon. Doubtless, through the blessing of God, they will be, as the renewing of the day upon us, by the new arising of the Sun of righteousness, to bring the health of his Sunbeams, upon our souls and consciences.  
The answer, which God the Father gave to our Lord jesus Christ his Son, at his first entrance into his most bitter passions; was an answer, containing much comfort in it, not only in respect of our SAVIOUR himself, but also in respect of us: as we read john. chapter 12. verse 28. For God our heavenly Father, promised it at that time, and hath no doubt, and doth perform it still: and so will do to the end of the world, and for ever, in glorifying his own name, and the praise of his mercies, through the sufferings of his Son. And the rather, because even then, when our Saviour was in one part of his most grievous trouble, and discomfort, God sent his Angel to comfort him: so that, howsoever the hatred which was due to our sins, fell upon him; yet it was unpossible, that God should not love and tender him, for his own sake. Whereby also, we may comfort ourselves to believe, that although we may be sundry times troubled in our souls, & in our prayers, and every other way for our trial: yet for our saviours sake, God will hear our troubled prayers, and support us in all our distresses, if we be desirous to submit our wills to his will, as our Saviour did.  
It may well be comfortable to us, that when the enemies of our Saviour, came into the garden to apprehend him, they were not able to stand before him, but fell down backward; much less had they been able to apprehend and take him in deed: save that our Saviour, for obedience sake to God, and for the love which he did bear to us, and our salvation, he did of his own accord yield himself; and therewithal, by his divine authority, set his weak Disciples at liberty at the same time, until they should be made more fit, to endure such trials, as they were for their parts in some respects to be exercised with: though our Saviour only, and alone, suffered for our redemption and salvation.  
IT is comfortable to consider, that at the examination of our Saviour before the high Priest; the witnesses which came forth against him, were confounded, and had nothing in truth to accuse him of, worthy the least blame. For hereby it is made the more clear unto us, that he died for our sins, and not for any of his own.  
It is very comfortable, that at the same time our Saviour plainly professed himself, to be the natural, and very true Son of God; and that he will assuredly come again in glory, to judge the world. Yea that he doth this, albeit he knew, that his adversaries would be enraged thereby, and even from thence, take the occasion of putting him to death. For hereby, these comfortable Articles of our faith, are singularly confirmed unto us.  
That silence also, which our Saviour used, in some part of this examination, before the high Priest, as also afterward at some seasons before Pilate and Herod, hath matter of comfort in it: in that, he being as the sheep dumb before the shearer (as the Prophet Isaiah prophesied of him that he should be) he did even thereby also, show himself willing, to offer up himself in sacrifice to God for us, what means so ever were sometime offered, of getting favour with Pilate, or Herod, against the wicked jews, or with the jews themselves: insomuch as he sought no favour at their hands. Of the which silence of our Saviour: thus writeth Beza worthily well, saying. Felix itaque, felix inquam, & pretiosum silentium, quo nobis os aperitur, non solum ut Deum alloquamur, sed ut magna cum fiducia clamemus, Abba, Pater. Rom. 8.18. Gal. 4.6. Tantum ab est ut illo nos oporteat offendi. That is, O happy, yea I say, O happy and precious silence, whereby our mouth is opened, not only so that we may speak unto God, but that with great assurance we may cry, Abba Father. So far off is it, that we should be offended at him herein.  
ANd that we may proceed, according to the order of the holy History: It is very comfortable, that albeit Peter fell lamentably, in this first examination; yet we cannot but behold a very gracious fruit & effect of these beginnings of the sufferings of our Saviour, in the forgiveness of the grievous sin of Peter, 
The Comforts belonging to his examination before the high Priest  and in the blessed gift of repentance bestowed upon him: as appeareth, in that this so great a mercy followed, immediately upon the looking back of our Saviour, upon Peter.  
It may be comfortable to us also, that God showed so heavy a vengeance, as he did cast upon judas, that most wicked Traitor, for the terrifying of all the malicious adversaries of our Saviour: and for the declaration of his divine love towards him. For howsoever (as was said) the hatred and curse of God fell upon our Saviour for our sin, (insomuch as he set himself in our stead before his tribunal seat of judgement, and took upon him our guiltiness, etc.) Yet in regard of the unspotted holiness of the human nature of our Saviour Christ, of the righteousness of his life, yea of his obedience to the will of God unto death, even the death of the Cross: but specially, in regard that the same human nature was united to the divine, in one most holy and divine Person: it was unpossible, that God the Father, should not most perfectly, and most constantly love him, he being his Son, according to that most solemn protestation from heaven: This is my beloved Son in whom I am well pleased.  
And further also, it may justly be very comfortable to us, in that we may not amiss conceive from hence, that howsoever, God cannot but hate the root and remnan●s of sin in our wicked nature, simply considered in the corruption of it: yet in that the children of God, are regenerated unto God, as they that are borne again of his own Spirit: it cannot be, but that God for his Son our Lord jesus Christ's sake, must love all such, and the work of his own holy grace in them; so that he will surely cherish it by all means, yea even when he doth afflict them most sharply, and for the time most uncomfortably, to their own thinking. We may from hence also see, as in a clear glass, that he utterly misliketh the enemies of his adopted children: although he doth permit them, to trouble and vex them for a season, in very uncomfortable and strange manner, and measure. And again it reneweth in special manner, one of the former comforts, that judas is constrained, from the testimony of his own guilty conscience; to give witness to the innocency of our Saviour Christ: and that he had no cause in all the world (though he was privy to all the course of our Saviour, he being in the place of a near servant, yea of a familiar friend) why he should deal so treacherously against him, as he did.  
ANd that we may now proceed to Pilate, to whom our Saviour was sent, by the high Priest: it is likewise very comfortable, that he justifieth our Saviour Christ: and yet further, that Herod could suggest no cause, no not from all that knowledge or hearsay of his dealings, which he had; why he should be accounted worthy any punishment.  
Of the same kind of comfort is this, that pilate's wife was greatly troubled, lest her husband should be miscarried by the envy of the jews, to do any thing against our Saviour, whom she reputed (for any thing that ever she could know or hear) to be a special just man. Have thou nothing to do (saith she) with that just man.  
This also may further confirm our comfort in the righteousness of our Saviour, because Pilate himself, was greatly troubled in the whole course of his groundless proceeding, even from the beginning to the end: as one going, and doing, against his conscience, in all that he did, or permitted to be done, against our Saviour: as appeareth plainly, in that he professeth sundry times, that he held our Saviour to be an innocent man, and that he held the jews to do all that which they did, of mere malice and envy against him. Yea so, that at the mention of this, that our Saviour should be the son of God, he trembled and feared greatly, like as it is said that Felix trembled at Paul's preaching.  
Moreover, it is greatly comfortable to us, when we consider that which is written of this most reverend Person the Son of God, 
The Comforts belonging to his Condemnation and crucifying.  our Lord and Saviour, that he boldly professed, and witnessed, a good confession of his spiritual kingdom, before Pontius Pilate: and consequently, that he is our King able and willing to defend us, etc.  
Neither is the comfort of this, small unto us, that our Saviour Christ refused not, to be rejected and condemned, not as some small trespasser, but as a most grievous malefactor; worse than Barrabas, or any other notorious sinner: and accordingly, to be afterward, hanged up between two notable thieves, and robbers. For hereby, he hath plainly, and in the sight of all the world, showed himself to be such a Saviour, as hath made full satisfaction for us, and all the elect of God, how grievous sinners so ever we have been. For not only smaller trespassers, such as are so accounted among us, though in truth not so: but also grievous offenders, such as are condemned of all men, even they are acquitted by our Saviour Christ: whosoever do believe in his name, & repent them of their sins. It was in deed, notorious wickedness in the jews to reject Christ, and to choose Barrabas: as the Apostle Peter doth justly, most gravely and deeply charge them. Act. 3.13. and chap. 4.11. and the Apostle Paul. chap. 13.28. But the blessed counsel of God, was herein to our unspeakable comfort: insomuch as now we are assured, that There is no condemnation to them that be in Christ. Rom chap. 8.1. and verses. 33.34.  
Likewise, the scourging of our Saviour (though grievous and smarting to his holy flesh) bringeth no little consolation to us, insomuch as we know, that by his stripes we are healed: as we are taught Isai: 53.5. The chastisement of our peace was upon him (saith the holy Prophet) and with his stripes we are healed.  
And no less true, and there withal no less comfortable is it, that our Saviour Christ enduring the derision and scorn of the wicked, against his Person and Kingdom: hath thereby, delivered us from that ignominious sin of ambitious pride, and aspiring against God, which came in from the beginning. And not only so, but for that he hath also procured this great honour unto us, that we are in a spiritual manner, made Kings unto God: in that he hath obtained this grace for us, by this his debasing of himself in the sight of God, and under his hand; that we should tread all wicked pride under our feet, and suppress every haughty thought, which is ready in our sinful nature, to advance itself, against God.  
Herewith also, it cannot be but very comfortable for us to observe, that God would not in any wise have our Saviour condemned, and made away in a tumult, or to die obscurely, yea or any other death than the death of the Cross. Whereunto also, the Lord God would have him to be solemnly adjudged and condemned, as from a high Theatre, in the sight of all the world as it were; and that his body likewise should be lifted up on high and fastened to the Cross, and that he should be in three langauges proclaimed King, not only of the jews, but also of the people of all Nations and languages: and that all this should be done, at the time of a most solemn feast, solemnised in the chief City, even in jerusalem the City of God, who is the City of the great King of all the world, where both jews and Gentiles were assembled together in a great and populous concourse. And all to this purpose, that he might in so evident and eminent a manner, most famously publish his most gracious promise, to save all those, that would accept and lay hold of salvation offered unto them, by the purchase of this most ignominious and cursed death of his Son. For even to this end (as our Saviour himself fforetolde) was he lifted up, as the brazen Serpent was lifted up in the wilderness, that whosoever should believe in him, might not perish, but have eternal life. john 3.14. 1●. And again, chap. 12.32. And I (saith our Saviour) if I were lifted up from the earth, will draw all men unto me. Most comfortable therefore is the crucifying of our Saviour Christ for us, insomuch as it bringeth so gracious and mighty an effect, as is the drawing of all men to the faith of it, by that sweet smell, and most pleasant perfume, which it casteth forth, 
The Comforts belonging to his crucifying.  to the refreshing of every humbled soul, and conscience, which feeleth what the burden of sin meaneth. The greatness of this comfort, may be the better discerned, if we make the comparison, betwixt the fruit which the brazen serpent above mentioned (which was but a type of Christ) yielded to the people, which looked up unto it, when they were stung in their bodies, by the venomous serpents in the wilderness: and the fruit which our Saviour Christ yieldeth to all believers, from that Cross, on the which he was lifted up. For it must needs be confessed, that it is by degrees above number, a more gracious benefit, to be healed of the stingings of sin, and of the Devil, which certainly (without this most spiritual and sovereign counterpoison) is infectious, not only to the body, to the endangering of the temporal health, and life thereof, but even to the destruction, both of body and soul, for ever and ever. Now this hath our Saviour procured, by offering up himself, upon the Cross, a sacrifice for our sins: in that he hath herein, willingly yielded himself, to be made sin for us, that we might be made the righteousness of God in him: as we read 2. Cor. 5.21. And in that he hath yielded, to have his most holy hands and feetepierced through, that his blood might abundantly issue out of them, to be as a fountain, to wash away our sins: according to the com●ortable saying of the Apostle john, The blood of jesus Christ the Son of God, cleanseth us from all sin, 1. Ep. 1.7. And Isai. 53.5. He was wounded for our transgressions, he was broken for our iniquities, etc. And Ephes. 1.7. We have redemption through his blood, even the forgiveness of sins according to his rich grace. And Colos. 1.19.20. It pleased the Father that in him should all fullness dwell. And by him to reconcile all things to himself, and to set at peace through the blood of his Cross, both things on earth and things in heaven, etc. Read also Heb. 9 verses, 12. and 22. And chap. 10.19.20. By the blood of jesus, we may be bold to enter into the h●ly p●ace (that is into heaven) ●y the new and living way, which he hath prepared for us through the vail, that is, his fl●sh, etc. And chap. 12.24. The blood of sprinkling (even that blood which our Saviour, who is the mediator of the new Testament, hath shed to reconcile us unto God, etc.) speaketh better things for us (as the holy Apostle affirmeth) than the blood of Abel, which cried for vengeance against that murderer Caine. And chap 13.20. The same Apostle, calls the blood of our Saviour, The blood of the everlasting covenant: to wit, of that covenant, which God in Christ, hath made with his Church, concerning the eternal redemption, justification, sanctification, and glorification of it.  
To the which most gracious ends, we are further assured to our endless comfort; that as our Saviour h●th borne our sins upon the Cross (as we read. 1. Pet. 2.24.) so he vouchsafed also, to bear our curse; yea even to be made a curse for us, that we might be blessed through him Galat: 3.13.14.  
And herewithal, this also is very comfortable, that our ●lessed Saviour, by his bloody crucifying, and by the blood of his Cro●●e, hath put out the handwriting of the ceremonial ordinances of the law, fastening it upon the cross; so that it is of no power, either to condemn the believing jews, or to be any longer, a partition wall betwixt the believing Gentiles and them, that they should not have one entrance to the Father, by the same faith in jesus Christ.  
It is yet a further enlargement of our comfort, that our Saviour hath upon the Cross, gloriously and triumphantly spoiled the Devil of his power, as we have seen before. Colos. 2.14.15.  
Yea, and the nakedness of our Saviour upon the Cross, is richly appareled, as it were, with a rob of singular comfort: insomuch as thereby, he hath taken away that ignominy, which the nakedness & shame of our sins, had brought upon us in the sight of God: and hath adorned us spiritually, with his holiness and righteousness, that he might commend us, and make us comely, and gracious, in his presence.  
But among all the excellent things, right worthy our consideration, for our exceeding comfort, concerning the crucifying of our Saviour: this is not to be accounted the least, that even then, when his executioners were fastening his most holy body to the cross, with nails driven through his hands and feet; that even then I say, he showed himself so mercifully affected, and so earnestly desirous of the salvation of us poor sinners; that he prayed for the trespassers as Isaiah had prophesied long before. Father (saith our Saviour) forgive them, for they know not what they do. For doubtless, this prayer of our Saviour being the dear Son of God: who by his own appointment made a propitiatory sacrifice for the sins of all the elect: must needs be most effectual with him, not only for those trespassers among whom he was crucified; but also for all other that belong to the Lord, and have their part in his redemption.  
It surely containeth a notable ground of comfort, for the quieting of all troubled conscience●; when poor sinners, remembering this sweet prayer of our SAVIOUR; shall have the testimony of their consciences, that they sinned ignorantly: that is to say, that they were not aware, how grievous and sinful, those things were, which they committed, contrary to the most holy will and commandment of God: according to that comfort, which Paul professeth that he had in the same respect; though he had cruelly persecuted the Church of Christ, etc. 1. T●m. 1 12.13.14.15.16.17.  
Ad thus, the knowledge of our Saviour Christ, even in that he was crucified for us; is every way most comfortable: in that therein, & thereby, he is unto all true believers, the wisdom of God, and the power of God to salvation: as the same Apostle S. Paul teacheth. 1. Cor: 1.23.24, And thereupon, in the beginning of the next chapter, in the same Epistle, worthily professeth: that he esteemed not to know any thing among the Corinthians, save je: Changed and him crucified.  
But it may seem, that I had well near forgotten myself to be in the exercise of catechizing. Henceforth therefore, I desire that you do answer, concerning the rest of the comforts, belonging to the sufferings of our Saviour.  
Question. To proceed therefore in the holy history thereof: is there any comfort to be found in thi●, that the garments of our Saviour, were divided among the soldiers: and that lots were cast upon his seamless coat, after that he was fastened to the cross?  
Answer. Yea. For this among the rest, is one notable testimony, that this crucified man, was, and is the true Messiah, even Christ our Saviour: insomuch as the holy prophesy was in this point fu filled which we read, Psal: 22. verse. 18.  

Explication  I● is true For there the holy Prophet, prophesying of the sufferings of our Saviour, saith among other things, even as if it were already fulfilled: that his cruel enemies, and persecutors, did pa●t his garments, and cast lots upon his vesture. But let us hast forward with all convenient speed.  
Question. What may the comfort of this be, that our Saviour being in his agonies upon the cross; did most patiently bear them, as being laid upon him, by his heavenly father: and that therewithal; he declared also, his most tender and loving care in giving order, for the comfortable maintenance of his natural mother, the Virgin Mary: he seeing her standing by the cross. What I say, may be the comfort of this?  
Answer. This evidently testifieth unto us to our great comfort, the perfection of his obedience, to the law of God for us, in respect of either table thereof. And that, by two notable instances; the one of most perfect patience toward God, belonging to the first commandment of the first Table: the other, of most perfect and convenient love and honour to his natural Parent appertaining to the first commandment of the second Table.  
These are evident testimonies of it indeed.  
It followeth in the holy story, that our Saviour was reviled, and mocked of all sorts of his wicked, and despiteful beholders, while he hanged upon the cross. Quest. What comfort may there be herein to us?  
Ans. This doth yet further confirm unto us, that our Saviour is the true Messiah, by the full accomplishment of the holy prophesy given forth of him in the same 22. Psalm, verses 6, 7, 8. and likewise verses 12.13.  

Explication.  It doth so indeed, as the words of the Psalm do plainly give to understand: in that the holy Prophet, speaking, not so much of himself, as in the person of our Saviour Christ saith thus, But I am a worm, and not a man: a shame of men, and the contempt of the people. All they that see me, have me in derision, they make a mow, and nod the head, saying: He trusted in the Lord, let him deliver him, etc. So that well may we sing this holy Psalm of David, to our singular instruction, and comfort in this behalf.  
Moreover, this we may be sure of; that by how much his most undeserved reproach, was the greater: by so much, is our assurance the more comfortable, that he hath not only taken away our most deserved reproach before our God; but also, that he hath made us so much the more honourable in his sight.  
Finally, our comfort herein, may well be perfitted, in that he would not come down from the cross, to remove the reproach, fastened upon him the more bitterly in that respect: but endured both the cross, and all the shame of it, to the uttermost, even to the very death the most cursed death of the cross for us. For only abundance of love toward us, and no want at all of power, was the cause, that he would not come down, and deliver himself.  
Question. Now let us proceed to some other things. And in the next place, what is our comfort from this, that our Saviour, in the midst of these his most ignominious and bitter reproaches, gave repentance to one of the thieves that were crucified with him: and thereupon also, made him the promise of salvation? This doth very sensibly confirm unto us, Answer. the mighty effect of his sufferings, to the salvation of all the elect of God; & therewith also, the princely authority, and dignity of our Saviour, even then hanging upon the cross: in that according to the title, which God caused to be set up over his head, he gave the thief, that repent and believed through his gra●e, the assurance of the inheritance of his heavenly kingdom.  

Explication.  It is very true. For herein, he hath showed plainly, that he hath the keys of David in his sovereign power, above that ever David had them: and that he openeth so as no man can shut, etc. This therefore, is one notable, evident, and eminent token and effect, of his most glorious triumph, even against the Devil and sin, while yet he did hang, as a forlorn man upon the cross: as men commonly, for that time, thought of him.  
But as touching us, and all that be now, or were then of right judgement (insomuch as our Saviour, hath even thus upon his cross, magnified his sufferings so far that they were available to reconcile so grievous a sinner to God and that it pleased him to make the same a public testimony of the same reconciliation, to all other that belong to him, though very grievous and notorious offenders) it doth both cau●●●: most justly to esteem so much the more honourably of our most blessed Saviour, and also it increaseth our consolation and comfort, in believing that he will not fail to justify any, that shall repent them, whom God hath preserved ●●om falling into the like grievous degree of sinning: that is, from following a most wicked and desperate course of life as he had done.  
It is not to be denied indeed, but all are naturally grievous sinners in the sight of God, and that every one ought to esteem himself, a chief sinner above all other generally considered: because if a man be not blind in judging of himself; it cannot be, but he must know more (at the least inwardly) against himself, than he can know against any other. Nevertheless, in outward transgression, and open outrage of sin, there is very great difference betwixt man and man. God therefore, who only doth perfectly know the difference; seeing he hath to our comfort thus notably declared and testified, that he is minded for Christ his sake to forgive the greater: he doth therewithal, give us plainly to understand, that he will forgive the smaller, to all such as shall thankfully receive that grace which he offereth, and unfeignedly repent of their sins. Seeing he is ready to forgive such, as have lived in sins to the last hour of their life: he will no doubt, be merciful to such as have repent, and have been careful to serve him a long time▪ before death hath cut them off, from continuing any longer in their sin.  
Moreover, in that our Saviour saith to the repenting thief. This day shalt thou be with me in Paradise: we see to our great comfort, that the condition and estate of our souls is blessed, even immediately after this our natural life is ended: in such sort that we need not fear any purgatory fire to burn them, after that they be once purged from sin, by the most precious and satisfactory blood of our Lord Ie●u● Christ. According to that in the Revel: Blessed are they that die in the Lord, etc. chap: 14. ve●se 13.  
Thus the most sweet and comfortable mercy of God, and of our Saviour Christ toward this thief repenting on the cross, and believing in Christ: may likewise be a precedent for comfort in God's mercy, to all other, whosoever shall in like manner repent them of their sins, and believe in his name.  
NExt to this, what may be our comfort, from that great darkness, which God cast upon the wicked persecutors of our Saviour; though no doubt they were uncomfortable to him, as being in his horror a representation of the darkness of Hell: out of the which also, as we know, he cried mightily unto God, as one for the time, and as touching present comfort utterly cast off, or left and forsaken of h●m?  
Question. May there think you, be any comfort to us, from this so great discomfort of our Saviour?  
Answer. Yea doubtless. For look by how much the discomfort was the greater; and his dolour and torment of soul, and outward estate, more grievous and bitter: by so much the more, may the assurance of all our comfort, be the greater, that he hath pai●e the full price and ransom for all our sins; and that no on● of them shall ever be laid to our charge.  

Explication & proof.  It is very true. And we stand greatly in need of this comfort. For seeing our sins are both infinite in number, and also most heinous in offence: how should we have any sound peace of conscience toward God, in sure trust and persuasion of the forgiveness of them; unless we did know, and upon good warrant believe, that our Saviour had endured very many, and the same also most grievous sufferings, for the satisfying of the divine justice? Verily, if the sufferings of our SAVIOUR, had been but small sufferings; we should easily have doubted, whether they had been sufficient for our discharge or no. But now, seeing we know: yea, do as it were see plainly with our eyes, while we behold our Saviour most doolefully crying out upon the cross, that his sufferings were infinite in measure, above that we can conceive; and likewise, in value and merit, most worthy before God: there is no place left for doubting, unless we shall willingly shut our eyes, or suffer the Devil to blind them so as we should not be able to discern a most comfortable and clear truth. For, from hence, our faith and trust, may justly be confirmed, and established, in every one of our hearts: that it cannot be, that the Son of God, enduring so great wrath for us: as to be for the time, in the most horrible estate of a man rejected of God: but it must of necessity, and in all condignity, obtain a most perfect▪ and admirable reconciliation for us. Yea so, as we have this abundant consolation sealed up unto us; that even therefore would not ou● God spare his own Son for a while, that he might for his sake spare us for ever: and that even therefore also, would he forsake him for a short season, that he might, time without end receive us, and all his elect, for his adopted children.  
In respect of which singular comfort; 
The comforts belonging to his agony upon the cross.  to the end that our minds may be stayed a little the longer, in the meditation of it: I cannot leave unmentioned, a worthy speech of Beza, wherein he doth very notably express the same, Ecquis vero (inquit ille) non obstupescat, admiratus Dei nostri sapientiam, bonitatem, & immensam misericordiam, in tantis istis, tamque sublimibus & incomprehensibilibus mysterijs, quibus in libertatem asserimur ab eo qui pro nobis ligatus & vinctus est: cuius condemnatione absoluimur: morte vitam adipiscimur: supultura, incorruptione induimur: & cuius tandem cruse, veluti per scalas ingloriam coelestem evehimur? si modò tamen, ex tanto, judicij Dei in nostrum Sponsorem effusi, furore, discamus quantum sit Deum offendere, & peccatum detestemur renuntiantes nobis ipsis, & tanquam filii lucis ambulemus in mensura Spiritus, etc. Homil: 32. in Hist: Passionis. That is, who can but be astonished in admiration at the wisdom, goodness, and unmeasurable mercy of our God, in these so great, so high, and so incomprehensible mysteries, in that we are set at liberty by him that was tied and bound for us: in that we are acquitted in his condemnation: in that we obtain life by his death: in that by his burial, we are clothed with incorruption: finally, in that by his cross, as it were by the help of ladders, we are carried up into the heavenly glory? Provided, that from so great and furious a wrath of the judgement of God poured forth upon him that was our Surety, we do learn, how grievous a thing it is to offend God; and that renouncing ourselves we have sin in detestation, and walk as children of the light in some measure of the Spirit, etc. And the same learned man in his larger Annotations upon the 7. verse of the 5. chap: to the Heb: Quò humiliorem (inquit) & abiectiorem cernimus, nostra causa factum, aeternum Dei Filium (excepto tamen peccato) eò minus vel de Patris benevolentia, vel de nostra per Filium expiatione facta, dubitare possumus. By how much (saith he) we do behold the eternal Son of God, more humbled and abased for our sake (though ever without sin) so much the less doubt need we make, either of the good will of the Father toward us, or of the full satisfaction of the Son made to the Father for us. And again, a while after, Quò verius ista cognoscimus, eò certiores desalute nostra sumus. By how much we know these things more thoroughly, by so much the more sure are we of our salvation.  

Piscator.  Likewise, another learned interpreter, in his observation upon these words of our Saviour, My God, my God, why hast thou forsaken me? he saith thus, Ex hac querela Christi percipimus eum ad tempus desertum fuisse a Deo, ita nimirum, ut nihil sentiret solatij, sed tantum iram Dei, & cruciatus damnatorum propter nostra peccata. Hinc habemus solidissimam consolationem, fore ut nos nunquam sentiamus iram Dei, quia Christus illam pro nobis sensit. Hinc ait Paulus Heb: 2.9. eum gustasse mortem pro omnibus, nempe pro omnibus filijs Dei quos debuit ad gloriam adducere, ut ibidem Apostolus declarat. By this complaint of Christ (saith he) we perceive that he was for a time forsaken of God, in such sort, that he had the feeling of no comfort, but only of the wrath of God, and of the torments of the damned due to our sins. Whence we have this comfort, most thoroughly confirmed unto us, that we shall never feel the wrath of God, seeing Christ hath felt it for us. And hereupon saith Paul, Heb: 2.9. that he hath tasted death for all men: to wit, for all the children of God, whom he was to bring to glory, as the Apostle in the same place declareth.  
Question. But let us go forward, to the comforts which are yet behind. And next of all; what may our comfort be, that our Saviour Christ being most grievously thirsty (as no doubt he must needs be, after so long continuance of his most hot and fiery passion) yet would not drink at all, no nor once complain of thirst, till a little before his death?  
Answer. This likewise, may well be a further comfort, from a further consideration of the greatness of his sufferings, from this particular added to the rest; in that we may so much the more evidently perceive hereby, that our salvation was most earnestly thirsted after, by our Saviour: and accordingly, most perfectly procured, and achieved by him, for so many as shall earnestly hunger and thirst after the same.  
Explication. It is true. The thirst of our Saviour after our salvation, must needs be exceeding great, in that it caused him to neglect, or rather to endure in silence, so sharp a bodily thirst.  
Next unto this: that is, immediately after our Saviour had drunk, not that he might quench his thirst (which the drink that was given him could not do) but that the Scripture might in this point, as well as in all other, be fulfilled: these words of our Saviour do follow, It is finished.  
Question. What may o●r comfort be from them?  
Answer. It is most singular, to the end last mentioned: that is, to assure us of the perfection of the sufferings of our Saviour for us; insomuch as he himself, (as we do hear) doth expressly testify, that even now at this very point of time that he uttered these words, all was perfectly fulfilled; whatsoever (by the appointment of God) was to be suffered of him, before that he shoul● die the death itself: which was the very last point of his sacrificing and offering up of himself, once for all, to the full purchasing of our eternal redemption and reconciliation with God.  

Explication  This indeed must needs be most singularly comfortable to every true believer: insomuch, (as it hath been declared in the interpretation of the meaning of this Article) that the perfection of the sacrifice of our Lord jesus Christ, is hereby confirmed, above all exception. For seeing our Saviour himself hath said. It is finished: nothing doubtless, was then unfulfilled, which was appointed of God, and foretold by the holy Prophets, that it should come to pass, from the time of his incarnation and birth, to the very last point and instant of his death. And even herein, the comfort is thus exceeding great, seeing our Saviour, of set purpose, would not put an end to his sufferings, by departing this life: until all was finished, whatsoever God had purposed, that he should endure, to the full satisfaction and appeasment of his divine justice. So that most justly may we, yea & of duty ought we (as we are hereafter to observe in the duties) to put away all care of any other means, or merit, then of our most blessed, and all-sufficient Saviour alone; and all fear of any other punishment for our sins in purgatory, after death, or any other way here in this life, beside his satisfactory punishment alone. In which respect also, most comfortably doth Master Beza conclude this point after this sort. Agitè igitur (inquit) gratias ingentes agamus Domino, qui nobis oculos aperuit: & illis omnibus opponamus haec pretiosissima Domini nostri verba. etc. quibus adversus quaslibet tentationes, conscientiae nostrae confirmentur, vera, & vina fide amplexantes integram illam, unicam, & numeris omnibus absolutissimam oblationem jesu Christi semel a seipso factam, qua nostrae conscientiae in perpetuum tranquillentur. En, quae consolatio ex verbis illis, brevibus quidem, si sonum eorum attendas, sed tam amplis si sensum inspicias, ut quae in illis continentur opes, exhanriri non possint. Homil: in Hist: Passionis 33. Sect. 12. Go to therefore (saith this godly learned Preacher) let us yield exceeding great thanks unto the Lord, who hath opened our eyes: and let us oppose to all such doubts, or fears, these most precious words of our Lord, etc. whereby our consciences may be confirmed against all temptations whatsoever, while we embrace by a true and lively faith, that entire, only, and every way most perfect oblation of jesus Christ made once by himself, by the which our consciences may be calmed for ever. Behold what comfort is in those words, few indeed if thou look to the sound of them; but so ample and large, if thou do regard the meaning of them, that the riches contained in them, can never be drawn out.  
Let us now, come to the last words, which our Saviour uttered upon the cross, Father into thy hands I commend my spirit: the which also (as the holy Evangelists do testify) he uttered with a loud voice, as one even at the point of death, having his full vigour and strength.  
Question. What may the comfort hereof be to our faith?  
Answer. First, as touching the manifesting of his power hereby, even in the supporting of his frail human nature, against the extremity of all former and present sufferings; it may well be very comfortable, in that it is evident by the same, that our Saviour, 
The Comforts belonging to his death  albeit he died a true natural death, and the same naturally caused by the vehemency of his sufferings, and by the effusion of his blood, ●ripping out at the piercings of his hands and feet: yet he died not so much either by the forcing violence and power of the jews, or of the Devil, or of d●ath itself, as of his own accord, in laying down his life, in obedience to the good will and pleasure of God.  
Moreover, it may justly be a good and comfortable assurance unto us, that he hath, and shall for ever, on our behalf, and benefit, prevail against all, both his, and our adversaries; insomuch as in his very impotency, and greatest weakness, (as we see) he hath showed himself stronger than them all, in their mightiest rage and fury.  

Explication.  Hereunto indeed, doth the strength of the voice of our Saviour, in uttering these sweet words of this last farewell, (as we may say) upon the cross, lead us. For herein was fulfilled in him, that which is said of God, 1. Cor: 1.25. The weakness of God, is stronger than men.  
But you have not said any thing of the words themselves.  
Question. How may they be comfortable unto us?  
Answer. First they do confirm the same things unto us, which the loudenes and strength of the voice did.  

Explication  It is true. For insomuch as our Saviour commendeth his soul into the hands of his Father, it is evident that he yieldeth himself to death, rather apprehending and laying hold, or arresting of it: then as one violently apprehended, and taken away, or led captive by it.  
Question. How else may the same word, be comfortable unto us?  
Answer. Secondly, by how much, the faith and assurance of our Saviour, was more firm and sure, t●at he having borne the sorrows and torments of the second death and now minding presently to die the natural death: should thereupon on our behalf, not only escape eternal death, but also peaceably enter upon the eternal possession of everlasting life and glory, his soul immediately, and both soul and body within three days after: by so much may we be more assured, that we (believing in our SAVIOUR) shall likewise through him, not only escape eternal death, but also have our natural death turned to a benefit: in that it shall give us an entrance into the glorious kingdom of heaven; our souls immediately after their separation from the body, and our bodies at the day of the general resurrection, notwithstanding both the first, and also the second death, were justly due to our sins.  

Explication & proof.  It is very true: according to that which our Saviour hath given to understand, by his gracious promise to the repenting thief, in respect of his soul as we saw before. And as it may appear by the prayer of our Saviour in the 17. chapter of john.  
And touching the resurrection of our bodies at the last day, we shall afterward have a further occasion, to see how the resurrection of our Saviour, is a pawn and pledge of it.  
In the mean while, the present words of our Saviour, contain a sweet comfort, in that we have good warrant, that our souls are a spiritual and immortal substance, not vanishing away, but retaining their existence and being, still and for ever, though for a time they are separated from the body. And in that ●e have like warrant, that the place of their being, shall be in the heavenly paradise of the Lord our God. The which comfort, was that which gave good Simeon so great peace as he had at his death: even because he had seen him, by whom he knew hi● soul should still live blessedly after his bodily death, Luke 2. And it was the comfort, which caused the Apostle Paul, so earnestly to desire, and long after death (when once he should have finished his course) because then, he knew likewise that his soul should be with Christ. But of this also more afterward.  
And thus we cannot but see, that the comfort of the manner of the dying of our Saviour, is very great.  
Question. NOw, what is the comfort of his death itself?  
Answer. This ariseth from the comfortable fruits, and benefits thereof.  

Explication & proof.  It must ineedes be so. And they may be all of them considered of us, from the holy Scriptures; under the name of our saviours sufferings of death, or of his shedding of his precious blood, or of the most holy sacrifice, which he hath offered up to God for us. For all these, do note unto us, one and the same thing: and therefore also, all the benefits, proceeding from them, they are likewise one and the very same.  
And herein also, it is worthy to be observed, that howsoever no part (no not of the least of the holy sufferings of our Saviour) is to be excluded, from the making up of the full measure of our comfort, much less are the most dolorous & extreme sufferings of his soul to be excepted: Yet because the death of our Saviour, was the shutting up, and ratifying of all the rest: therefore not without cause, all the fruits and benefits of his sufferings, are most usually derived, from the mention of his death, or bloodshed, or sacrifice externally offered up, and sacrificed upon the cross.  
Let us therefore, according to the direction of the holy Scriptures, gather them together, so well as we can, here in this place.  
And whereas (like as was touched before, from the large speech of our Sato his Disciples) we may well reduce them to these two kinds, either evils removed, or benefits procured, and conferred, or bestowed upon us: let us consider of them, under these heads again, though from some other testimonies of holy Scripture.  
Question. And first; which are the evils removed from us, by the most precious death, and bloodshed, or sacrifice of our Lord jesus Christ?  
Answer. First, by his death and passion, he hath delivered us from the guiltiness and offence of all sin, both original in corruption of nature, which is the mother evil of all the rest, and also actual through transgression of life: as well in the omitting, or failing in good duties, as in the omitting of evil, both in smaller, and also in greater measure of exceeding therein.  
And consequently, he hath delivered us from the wrath of God, and from all the just punishments, due to our sins, from the same.  
Question. Which are those punishments?  
Answer. The increase of natural rebellion and sin, by the exasperating power, of the harsh rebukes of the law.  
Likewise, the handwriting, or inditement, and curse of the law.  
Moreover, the tyranny of death, both first and second: and also the tyranny of the Devil, and Hell, and of all wicked instruments. Fron all which he hath so delivered us, as they shall never be able to prevail against us, to frustrate our eternal salvation.  

Explication & proof.  That we are delivered from all these evils, by the death, and bloodshed, or sacrifice of our LORD JESUS CHRIST; it is evident by many testimonies of the holy Scriptures.  
And first, that we are delivered from the guiltiness of all our sins, the Apostle Paul testifieth, Gallat: 1.4. Our Lord jesus Christ (saith he) gave himself for our sins. So Rom: 4, 25. He was delivered to death for our sins. Likewise. 1 Corin: 15.3. Christ died for our sins according to the Scriptures▪ And 2. Epistle 5.21. God made him which knew no sin (that is him who never sinned, neither was naturally tainted with any infection of sin) to be sin for us (that is to be accounted a sinner, and sinful, and to bear the punishment of sin, our sins being imputed to him) that we might, through faith in him, be justified in the sight of GOD, by the imputation of his righteousness unto us. And Ephe: 1.7. We have redemption (saith the Apostle) through his blood, even the forgiveness of sins, according to the rich grace of God. And again, Colos: 1.14. And Heb: chap: 9 verses, 22.23.24.25.26.27.28. This is that which john the Baptist Preached of our Saviour, that he is the Lamb of God which takes away the sin of the world: as Saint john the Evangelist hath recorded it, Gospel chap: 1.29. And in his 1. Epistle chap: 1.7 The blood of jesus Christ the Son of God cleanseth us from all sin. And ch. 3.5. Ye know that he appeared to take away our sins: and in him is no sin. And Revel: 1.5. jesus Christ loved us, and washed us from our sins, in his blood.  
Sin being thus forgiven unto us, through the death, and sufferings of our Lord jesus Christ: the wrath of God must needs cease, according to that 2. Cor: 5.18.19.20. And 1. Thes. 1.10. The Son of God delivereth us from the wrath to come.  
The wrath of God ceasing; it cannot be, but the punishments must needs cease, at the least so far forth, that they shall not be hurtful unto us: but rather, shall be furtherances of our salvation.  
And among the punishments; first, as touching the abating of the strength of sin, and of the heat of lust in our wicked nature, by virtue of the sufferings of our Saviour: Read, Rom: 7.1.2.3.4.5.6. Where the Apostle Paul, speaking figuratively of our second marriage to Christ; he showeth that we are thereby become dead to the Law, which was as our first husband, engendering the fruit of sin to death: and do now by our second husband Christ, bring forth fruit unto GOD. And chap: 8.10. If Christ be in you, the body is dead because of sin. And Galat: 2.19. I through the Law am dead to the Law, and that I might live unto GOD, I am crucified with Christ. Thus the applying of the death, and sufferings of our Saviour, by a true and lively faith, to the soul of a penitent sinner; it is of like nature, to a strong corrosive, laid to a sore which eateth out the rotten and dead flesh, that lieth festering in it: as was observed in the Doctrine of Repentance. The greatness of which benefit, may be the more clearly discerned of us; if we do consider on the contrary, that it is the greatest and most grievous plague, and punishment of all other, for a man to be given over to a reprobate mind, to follow sin with greediness: and so to have one sin punished as it were with another, to the increase of most heavy vengeance, from the revenging hand of God, in the end. Rom: 1.24, etc. and chap: 2. verse 5. And therefore doth our Saviour teach us to pray so earnestly, that God would not lead us into temptation.  
Secondly, that the hand writing, or indictment and curse of the Law of God wh●ch was against us: is now taken away, by the death, and sufferings of our SAVIOUR: yea, and that the power of death, and of the Devil, and of all our adversaries, both of flesh and spirit, are not only disaduantaged, but even quite overthrown and vanquished: we read it affirmed, partly, Gal: 3.13. in that the holy Apostle very comfortably assureth us, that CHRIST hath redeemed us from the curse of the Law, when he was made a curse for us. For (saith he) it is written. Cursed is every one that hangeth on tree. And this did our Saviour for us. Moreover, Colos. chap: 1.13. And chap: 2.14. our Saviour Christ hath upon the cross, spoiled the devils, of their power, and delivered us from all power of darkne●, etc. Likewise Heb: ch. 2. v, 9 etc. to the end of the chapter, we read the same thing testified. And also john 12.31. and 1. Epistle 3, 8.  
Likewise in that our Saviour Christ hath died the death, which is the wages of sin: he hath by enduring the penalty of sin, delivered us from death, which came upon us thereby.  
He hath delivered us also, from all the tyranny and malice, of all the wicked instruments of the Devil, which he enrageth against the children of God, here in this present evil world: yea, even from all inordinate desire, after the vain glory, and applause of this vain world, and the children thereof: according to to that, Gal: 1, 4.  
Our Lord jesus Christ (saith the Apostle) gave himself for our sins (as was alleged before) and then he addeth furthermore, that he might deliver us from this present evil world, according to the will of God our Father, To whom be glory for ever and ever. Amen. And chap. 6.14. God forbidden (saith he) that I should rejoice but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto the world.  
To conclude; our Saviour Christ hath by his death, ransomed us from all our enemies: as Zacharie, by the spirit of prophesy, hath testified in general, Luke. 1.68.69.70.71.72.73. Blessed be the God of Israel (saith he) because he hath visited and redeemed his people, etc. As he spoke by the mouth of his holy Prophets, which were since the world began, saying, That he would send us deliverance from our enemies, and from the hands of all that hate us. And thus like as that valiant judge Samson, did at his death, kill more of the bodily enemies of the people and Church of God, than he had done in all his life before, judg. chap, 16.30: so, yea infinitely much more triumphantly, hath our Saviour Christ that victorious Lion of the tribe of judah, by his death, vanquished all our enemies, both spiritual and bodily; and even death, and destruction itself. Yea, and (which is every way most admirable) he hath made his conquest, after a special manner, differing altogether from all worldly fights and victories. For even as by being himself bound for us, he broke all our bonds; by bearing our reproach, hath removed it from us: by taking our curse, hath made us blessed: by sustaining the wrath of God, hath brought us into his favour: so hath he by dying, made us alive, as it followeth in the next place to be considered.  
Question. Now therefore, which are the good benefits, and blessings, which our Saviour Christ, hath by the same his most holy death, & all his blessed sufferings, obtained and procured for us?  
Answer. They are these which follow.  
First our reconciliation with God, & therewithal the full confirmation, and sealing up of his covenant, touching the forgiveness of our sins, and all other the promises of God.  
Secondly we being through faith baptised into the death of our Saviour Christ, have by the virtue thereof, our sinful and corrupt nature cleansed and sanctified: so that our very persons, are by the death of our Saviour, made acceptable to God.  
We have also, that holy and heavenly peace made in our consciences, which passeth all understanding.  
We have furthermore, power to walk in some measure of righteousness and holiness of life, in the sight of God: the which he doth for Christ's sake, accept from us, though it be full of much failing and weakness.  
The blessings of this life, are made blessed and comfortable unto us. Yea, all afflictions are sanctified, and made profitable unto us.  
We have dominion, and Lordship over the creatures, restored unto us, by the death of our Saviour. And thereby also, the natural death, is made a spiritual advantage unto us.  
The holy Angels, are by the same, made most faithful, and loving friends unto us, both in life and also at death.  
Thereby also, we are reconciled, and set at peace among ourselves, and with all the people of God.  
Finally, we have from the blessed sufferings, and humiliation or abasement of our Saviour Christ, the ground of all our hope, and longing after our exaltation, to the happiness and glory of the life to come; in the expectation whereof, we may boldly rejoice, with joy unspeakable and glorious.  

Explication & proof.  Touching the first branch of this answer: that we have our reconciliation with God, by the abasement and sufferings of our Saviour Christ to the death: We read Colos 1.19. etc. It pleased the Father (saith the Apostle) that in him should all fullness dwell And by him to reconcile all things unto himself, & to set at peace through the blood of his cross, both things in earth, & things in heaven. And you who were in times past strangers and enemies, because your minds were set in evil works, hath he now also reconciled, In the body of his flesh through death, to make ye holy and unblamable, and without fault in his sight. We read the same again. Rom. 3.24.25.26. We are justified freely by his grace (saith the same Apostle) through the redemption, that is in Christ jesus, whom God hath set forth, to be a reconciliation through faith in his blood, to declare his righteousness, by the forgiveness of the sins that are passed through the patience of God, etc. And the Apostle john testifieth the same. 1. Ep. chap. 1.2. And again. chap. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son, to be a reconciliation for our sins.  
This reconciliation, is a greater benefit, than the staying of God's anger and wrath, as may be made plain by a similitude taken from the dealing of King David, with his son Absalon. For though he let his anger fall, yet he would not for two years space after that, admit him to come into his presence. 2. Sam. cha. 14. It may be further illustrated from the book of Ester. chap. 2.1. and chap. 4.11. with chap. 5.1.2. Yea it may appear by Gods own dealing with K. Ahab, from whom though he stayed his wrath for a time, yet he was not reconciled toward him.  
And it is well worthy the noting, yea it is most admirable, concerning this reconciliation, which we have through our Lord jesus Christ; that God doth not defer it ●ill we seek after it (as men offended, specially men of greater place than the parties offending use to do) but of his singular grace & mercy, he himself, though he be the most high, maketh the first offer of it: yea, by his Ministers, he entreateth us, to accept of it, and to be reconciled unto him. 2. Cor. 5.18.19.20.21.  
And furthermore, that the forgiveness of sins, and all other promises, are ratified by the sufferings and death of our Saviour: We read Heb. ch. 9 verses. 15.16.17.18. in these words, For this cause is he the Mediator of the new Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called, might receive the promise of the eternal inheritance. And ch. 13.20.21. The blood of our Saviour Christ, is called the blood of the everlasting covenant. We read likewise Act. 20. verse. 28. answerable to the prophesy of Zech. 9.11. Thou shalt be saved through the blood of thy covenant: I have loosed thy prisoners out of the pit wherein is no water. For not only the jews in their bodily captivity, but we also in respect of our spiritual thraldom, may well be counted such prisoners: answerable to the pitiful estate, wherein joseph was, through the malice of his brethren for a time. Gen. 37.23.24. And yet more generally, touching the ratifying of all the promises of God, by the same death and sufferings of our Saviour, Rom. 8.32. If God be on our side (saith S. Paul) who can be against us? who spared not his own Son, but gave him for us all to d●ath▪ how shall he not with him, give, us all things also? Thus much concerning the first branch.  
S●condly, that our sinful nature, is cleansed and sanctified by the death of our Saviour: it is figured, and represented unto us in holy Baptism, according to the testimony of the Apostle Paul. Rom. 6.3.4. seeing as there he affirmeth, We are baptised into his death, & being baptised into his death, we are also buried with him, as touching the life and strength of sin. Knowing this (as he saith in the 6. verse) that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead, is freed from sin. Likewise Colos. 2.11.12. And Heb. 10.19 By the blood of jesus, we may be bold to enter into the holy place, etc. And that hereby our very persons are accepted with God. Re●d Ephes. 1.6. and chap. 2.13. etc. 1. Cor. 6.11. Heb. 11.4.  
Thirdly, that by the same death and sufferings of our Saviour, we have inward peace of conscience, as a fruit or effect of our reconciliation with God: we read Rom. 5.1. etc. Then being justified by faith (saith the Apostle) we have peace toward God, through our Lord jesus Christ, etc. The reason whereof is rendered in the 6. verse, etc. because our Saviour hath died for us, and by his blood reconciled, and justified us. This peace is called, The peace of God which passeth all understanding, Philip. 4.7. For as it followeth, it preserveth our hearts and minds, quieted & pacified in Christ jesus, against all disturbances, above that we ourselves would think how it could be; even as if our Saviour Christ kept continual watch & ward, and maintained a garrison of soldiers, to defend us against all our adversaries. For thus much doth the Apostle give to understand, by the military word (phrourese) which he useth in this place. This peace, and the comfort of it, is above understanding, answerable to the cause of it: that is to say, the love of Christ, the which is said likewise, to pass knowledge. Ephes. 3.19.  
Fourthly, that with this unspeakable consolation, we have power given us to walk in some measure of holiness & righteousness o● life: we may learn from the grounds of the Apostles exhortation. Rom. 6.12. etc. For it is grounded in the virtue and efficacy of the death of our Saviour, whereinto we are baptised, as we saw before. And ch. 8.3. God (saith the same Apostle) sending his own Son in the similitude of sinful flesh, and that even for sin (that is, because of sin) he hath condemned sin in the flesh (that is by Christ's sufferings in the flesh, he hath utterly disabled & disauthorised sin, from all power of condemning the faithful. And that hath God done, as it followeth in the next verse, to the end the righteousness of the law might be fulfilled in us: to wit, by the imputation of the perfect obedience of Christ unto us; that we also (as a fruit thereof) might through his spirit of sanctification, walk after the spirit, & not after the flesh. To ●he which purpose also, he saith further, ver. 10. If Christ be in you, the body is dead because of sin (that is, as touching sin, so that it beareth the sway or dominion no longer) but the Spirit is life for righteousness sake. Or as touching righteousness, mighty to quicken us to the actions thereof. And thus also, he deriveth the ground of sanctification, from the death of Christ, speaking in his own person. Gal. 2.19.20. I through the law (saith Paul) am dead to the law, and that I might live unto God; I am crucified with Christ. Thus I live, yet not I now, but Christ liveth in me: and in that I live now in the flesh, I live by faith in the Son of God who hath loved me, and given himself for me. Read also Heb. 9 13.14. For if the blood of Bulls and Goats, and the ashes of an heifer sprinkling them that are unclean, sanctifieth as touching the purifying of th● flesh, How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?  
Fiftly, that by the sufferings & death of our Saviour, the blessings of this life, are blessed, and made comfortable unto us: we may take one proof, from that which we read Psa. 22. ver. 26. where this is reckoned for a fruit & benefit thereof: that the poor shall eat & be satisfied. And ver. 29. All they that be fat in the earth shall eat and worship. So that both poor and rich, feel the benefit of the sufferings of our Saviour. Read also Act. 2.46. Christians did eat their meat together, with gladness and singleness of heart, Praising God, & they had savour with all the people. And that even afflictions also, are made beneficial and comfortable unto us, by the sufferings of our Saviour: see Heb. 12.2, 3. etc. Where they are held forth, for a notable remedy, against all fainting & weariness, in the midst of all trouble & reproach: yea, and as a means of making us partakers of the holiness of God, our heavenly Father: and as leaving behind them, a quiet fruit of righteousness. Whereupon, the Apostle exhorteth afflicted Christians, to lift up their hands which hang down, & their weak knees, etc. verses 10.11.12. And Rom. 8.29. we are made like to the image of our Saviour Christ by them. It is also very comfortable, that we in suffering any affliction, for the love we bear to our Sa: Christ: are for his sake (in that he hath suffered for us) accounted of God to have communion with him in his sufferings, and he with us. Act. 9.4.5. and Colos. 1.24. Read also Philip. 3 8.9, 10. And Rom. 8.17. If we suffer with him, we shall be glorified with him. It is the ordinary, and as it were the King's high way, to the kingdom of heaven, to pass through many afflictions. Act. 14.22. And 2. Tim. 2.11.12. And chap. 3.12. This causeth the servants of God to rejoice, and to be of good cheer, in the midst of their afflictions: according to the exhortation of our Saviour, Luke. 6.22.23. And of the Apostle james. chap. 1. ver. 2. and of Peter. 1, Ep. 4.12.13.14.  
All this doubtless is from the merit of the sufferings of our Saviour for us; insomuch as of punishments, they are by the virtue and grace thereof, converted to be medicines, to cure those evils that are in us: such as are self-love, and love of the world, etc. yea they are turned to be blessed preparations and furtherances unto us, toward the kingdom of God: according to the holy Proverb, chap. 6, 23. Corrections for instruction are the way of life. And Ps. 119. verse 67. Before I was afflicted, I went astray: but now I keep thy word. And verse 71. It is good for me, that I have been afflicted, that I might learn thy word.  
Sixtly, that we have the right of dominion & Lordship over the creatures restored unto us, by the death of our Saviour: read Ps. 8. conferred with Heb. 2.6.7.8.9. For though Adam at the first, had this dignity, by the right of creation, through the bounteous mercy of God: yet he lost it by his disobedience and presumption against God. And he lost it not only from himself, but also from us. Our recovery of that interest, is only by the redemption of our Lord jesus Christ, who alone is the heir of all things: so that we are no better than intruders and usurpers of all whatsoever we hold not, as it were by lease & permission, or by free deed of gift from him.  
seventhly, that the natural death, is by his death, made a spiritual advantage unto us: we may be assured, by that which we read. Philip. 1.20.21, 22.23. This advantage, doth first of all, betid our souls; in that they cease to sin, and in that they are first received to glory: and then our bodies, who resting from the toil of their labours, are freed for ever, from their infirmities and diseases, and shall at the last day rise again to the same glory.  
Thus in death, we have, through the death of our Lord jesus Christ, a plentiful remedy against death itself: like as the Scorpion, by the skill of the Physician, yieldeth a medicine against the venom of the own stinging: and so is also, the cause of the own death, unto itself.  
Eightly, whereas the holy Angels must needs be enemies against us, because of our sinful rebellion against God: they are now made our friends, through our reconciliation with God, by the death of Christ. Heb. 1.14. For doubtless, it is with the holy Angels, as with the servants of a Prince in his Court: who when any are in disgrace with the King, all stand aloof from them, etc. but if the King receive the same party, or parties, to favour, and do pardon their offence; then are they kindly entreated of his servants again. The friendship, which the holy Angels do us, for Christ's sake, is in this life, to defend us; and at our death, to carry our souls into heaven; as hath been proved heretofore.  
Ninthly, that the whole Church of God, is reconciled, and set at peace in itself, as well as with God; as a fruit of the sufferings of our Saviour: we may be put in mind again, from that which we read, Ephes. 2.13.14 etc. And that it ought to be so; it will further appear, when we come to the duties.  
Finally, that the sufferings and death of our Saviour, are the ground of all our hope, and longing after all our happiness and glory in the life to come: read Philip. 2.8, 9 and john, 12, 24.25. etc. For like as the exaltation of our Saviour himself, is reckoned for an effect of his humiliation. Philip. 2.8 9: so in that 12. cha. of john, the same our Saviour speaketh of our lifting up, & advancing, as a fruit of the same his humiliation. Read also Heb. 2, 9, 10. By God's grace, he tasted death for all men. For as the Apostle saith, It became him, for whom are all things, and by whom are all things; seeing that he brought many children unto glory, that he should consecrate the Prince of their salvation through afflictions. And chap. 9.15. For this cause is he the mediator of the new Testament, that through death which was for the redemption of the transgressions which were in the former Testament, they which were called, might receive the promise of the eternal inheritance. And 2, Timothy, 1.9, 10. He hath saved us, and brought life and immortality to light through the Gospel. What Gospel? even that, which preacheth that Christ did this, by dying for our sins: according to that 1. Cor. 15.1, 2, 3. And that this hope is so certainly warranted unto us thereby, that we may rejoice in the hope of it, with joy unspeakable and glorious: read 1. Pet. 1.6. Read also Rom. 8.33, 34. Thus (as the holy Apostle saith, Heb. 12.24.) We are come to jesus the mediator of the new Testament, and to the blood of sprinkling, that speaketh better things then that of Abel. And Ephes. 5.2. Christ hath loved us, and given himself for us▪ to be an offering, and a sacrifice of a sweet smelling savour to God. Yea more sweet and pleasant, then were all the sacrifices of rest, which Noah offered, Gen. 8.21, 22, 23. or then were any, or all those which the Priests of the law offered in their daily ministry, etc.  
Neither is it to be neglected here; that as the sufferings of our Saviour, (being most grievous and bitter unto him, yea even unto the death) are every way most beneficial and comfortable to all true believing Christians: so by the same, the wicked adversaries of our Saviour, & of his holy Gospel, are so much the more, left without all excus●; yea, their wickedness is most woefully sealed up against them: as may evidently be collected, by the most sharp and zealous imprecations of those Psalms, wherein, by the holy Spirit of prophesy, mention is made of such: namely, Ps. 55.15. end Ps. 69.22, 23, etc. and Ps. 109. in a great part of the Psalm. And that most worthily; insomuch as all that the wicked have done, or do at any time against our Saviour: it is without any cause, yea most contrary to all equity. For infinitely above any other, may it be s●id of our Saviour Christ, What evil hath the righteous done? yea rather, what good hath he not done? He may therefore, infinitely above the most just man that ever was, take the book that should be written of his reproaches, and injuries, and bind them unto his head, as a crown of glory. job 31.35, 36.  
Thus much concerning the comforts and benefits of the sufferings of our Saviour, oftentimes (as was said) noted in the holy Scriptures, by his death, or by the shedding of his blood, or by his offering up of himself in sacrifice to God for us: because this death, or bloodshed, or sacrifice of his, is the conclusion of all his painful sufferings; and the sealing up as it were, and confirming of all the rest: according to that of the Prophet Isaiah, 53 8 etc. He was cut out of the land of the living, etc. He shall see of the travel of his soul, and be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Therefore will I give him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death: and he was counted with the transgressors, and he bore the sin of many, and prayed for trespassers.  
The places of holy Scripture have been alleged already, which do ascribe all the benefits of our saviours sufferings, to his death, bloodshed, and sacrifice. Nevertheless, it shall not be amiss, here in this place, to sort them to their several heads, in a more short view thus.  
They are ascribed to the death, Rom. 5. verses 6, 7, 8, 19 and ch. 8.31, etc. 2. Tim. 1.10. Heb. 2.9. and ch. 10.15, 16, 17.  
To the blood put for his death, Heb. 10, verse 18. Rom. 3.24.25. Eph. 1.7. Colos. 1. ver. 19, 20, 21, 22, 23. and 1. Pet. 1.18, 19, etc. 1. john 1.7. and cha. 2.2. and ch. 4 1●. revel. 1.5. and ch. 5.9 Act. 20. verse 28.  
To the sacrificing of himself, by his enduring of the same his death. Heb. ch. 5.1, 2, etc. 7, 8, 9, 10. and ch. 9.23, 24, ●5, etc. and ch. 10.4, 5, 6, etc. 18. And 1. Pet. 2, 24.  
NOw let us go forward, to those particular comforts, which are yet behind: following the order of the holy history, as hitherto we have done.  
What may be the comfort of our faith, from the rending of the vail of the Temple, Question. from the top to the bottom, at the death of our Saviour?  
It containeth matter of good comfort; in that hereby, God hath sensibly declared, that he hath removed that partition wall, Answer. which had been in former times reared up, and did make a separation, both betwixt his divine Majesty and us, and also betwixt us and the jews: and consequently, that he was now minded thenceforth, to call us the Gentiles, into the fellowship of one and the same covenant of his mercy and grace, together with all believing jews. Which thing also, he hath accordingly, most graciously performed, to our unspeakable comfort.  

Explication & proof.  This is matter of very good comfort indeed, according to that mentioned of late, once or twice before, Ephes. 2. ver. 11, 12, 13, etc. to the end of the chapter. Seeing also▪ now we need not discomfort our own souls any more, to say, I am a stranger, I am a dry tree, or an Eunuch, etc. Isai. 56.3, 4, 5, 6, 7. And seeing no other may say to us, ye are an unclean people: or, thou art a profane person; if so be we do truly believe in the name of our Lord jesus Christ, according to that Acts 10.28. God (saith the Apostle Peter) hath showed me, that I should not call any man polluted, or unclean. And verses 34.35. Of a truth, I perceive that God is no accepter of persons, but in every nation, he that feareth him, and worketh righteousness, is accepted with him. And yet furthermore, for the increase of our comfort in this behalf, let us read Heb. 6.13, etc. When God made the promise to Abraham, because he had no greater to swear by, he did swear by himself, saying; Surely I will abundantly bless thee, etc. So God willing more abundantly, to show unto the heirs of promise, the stableness of his counsel, he bond himself by an oath, That by two immutable things, etc. we should have strong consolation, which have our refuge, to hold fast the hope that is set before us, etc. which entereth into that, which is within the vail, whether the Forerunner is before us entered, etc. Thus the rending of the vail, is very comfortable.  
Question. Now is there any comfort to us, in that there was an earthquake, and in that the rocks did cleave a sunder, and in that the graves opened at the death of our Saviour?  
Answer. All these were comfortable witnesses of the innocency, yea even of that excellent dignity▪ and reputation, wherein our Saviour was with God.  
They were likewise all of them, (even in themselves) real, and very eloquent witnesses of the divine power of our Saviour himself, yet fastened to the Cross: to the sharp reproof of his persecutors, though they used not one vocal word of speech.  
And namely, the opening of the graves, was a real testimony, that our Saviour Christ hath by his death, vanquished death: and that death, hath no longer any power over our bodies; but that they shall in due time, be raised up again to everlasting life by his divine pow●r, as one singular fruit, of that reconciliation which he hath made for us with God, by the same his death.  

Explication.  It is true. But of this point of the resurrection of our bodies, we shall have occasion to consider more fully afterward. And as touching the rest, we cannot but presently see; that these, with all the former, contain no small comfort in them: in that as they foreshowed, so in the remembrance of them, they do, to this day, confirm unto us, the mighty power of the saving health of our Lord jesus Christ, toward us, and his whole Church. In which respect it is, that for a special instance thereof, the holy Evangelist doth before hand (as we have seen before) intermix that history of the rising of the bodies of many Saints, with the mention of the death of our Saviour; though the accomplishment thereof, was not till our Saviour himself did rise again: to the end, that this might be some sweetening as it were, to the doleful report of the bitterness of the death.  
Moreover, as Master Beza well observeth, these works of God, and the rest of this sort, manifested at the sufferings and death of our Saviour: they are such, as may be justly looked unto of us; and be used, as comfortable helps and encouragements, through the whole course of our lives, adversus quamuis incredulitatem, against all unbelief, yea and against all fear of the grave, and of death itself.  
But let us go forward. What comfort may our faith reap from hence; that God did by the strange manner of the death of our Saviour, and by those his other strange and fearful works, which did accompany the same; draw even from the heathen captain and soldiers, who were specially appointed to see the execution performed, (and therefore no doubt, did accordingly place themselves, so as they might most commodiously hear and see all things: for as the Evangelist Mark saith, they stood over against Christ) What I say, Question. is the comfort of this, that God did even from them, draw this testimony, that they did verily think, that our Saviour was the Son of God: and that he was a just man, and so in their judgement, was by them put to death wrongfully?  
Answer. It may justly be very comfortable unto us; insomuch as they, hereby were so convicted, that they could not but give glory to God: as the Evangelist Luke speaketh of this confession of theirs. Yea by so much may it be the more comfortable unto us; because albeit they were heathen men, yet were they convicted from that which they saw, and from the prayer of our Saviour to God, (whom he called his Father) to testify thus much.  

Explication & proof.  It may be so indeed. For it may well be out of all question, that they (being profane persons and very spiteful enemies) would never have acknowledged so much, unless they had stood notably convicted in their consciences, by that which they saw, and beheld with their own eyes. The friends of our Saviour, might peradventure have been thought, to have spoken partially, etc. but these, cannot with any reason, be so thought off. And therefore in deed, (as was said) the comfort hereof, may be so much the more comfortable unto us.  
The like is to be said, and conceived of us, concerning that confusion, which from the beholding of the same things, fell upon the multitude. Of whom it is said, that they returned beating of their breasts, with indignation against themselves, for that which they had done: and with an astonishment at the fearful works of God.  
And moreover, where as the Disciples of our Saviour Christ, and such other as did bear any dutiful affection toward him, (both men and women who were at the same time present) were not thus confounded; though no doubt their hearts were full of pensive & reverend fear: we may from hence, worthily consider; how blessed and comfortable a thing it is, and ever shallbe, unto the conscience of all such, as give no consent, and do withhold both heart and hand, from joining with the wicked against Christ, either in regard of himself, or of any true and faithful christian whosoever. For to all persecutors, belongeth shame and confusion: but joy and comfort, to such as be faithful and friendly unto them. God therefore of his infinite mercy, give us grace, to be faithfully and friendly affected always, to the least of the members of Christ: that our portion, may be in this comfort, with peace of a good conscience, even for our Lod jesus Christ's sake. Amen.  
Furthermore, it may well be to the singular comfort and encouragement of all good women; when they shall consider how God hath honoured their weak and frail sex, by working more graciously in their hearts many times, then in the hearts of men: and even for that at this time of the crucifying of our Saviour, more special commendation is recorded of them, concerning their special care, both in ministering unto him things necessary before, and also concerning their tender observance in this time of his extremity. So than though in Eve, woman kind was greatly dishonoured, in that she was first in sin, and thereby brought into special thraledome, both to sin and Satan: yet in Christ, they have this honour, to have their part with the first, yea before many men, in the embracing and honouring of him, and in seeking that deliverance and salvation, which is brought to light, and purchased by him.  
ANd now, that we may proceed to the remnant of like sweet consolations: What is the comfort of this, that albeit the malicious jews, being superstitiously cruel, (as hath been declared) made suit to Pilate, that the legs of our Saviour might be broken: and that although Pilate also, (a man of no constancy in his goodness) too easily granted them their suit: yet God, by his most gracious and divine providence,, so ordered this matter, and ruled both the hearts and hands of the soldiers in such sort; that notwithstanding they broke the legs of both the thieves, yet they broke no bone of our Saviour: Question. What, I say, is the comfort of this?  
Answer. Beside that general comfort, which may justly arise, from the certainty of God's counsel and providence, which can by no counsel, or contrary endeavour of man be frustrated; as the preventing of the present counsel and endeavour of the jews may well be a very notable and chief instance: We have also two more special, or particular comforts, from the same.  
Question. Which are they?  
Answer. First, it is alike notable instance, concerning the truth, and certainty of the holy Scriptures, in all things, wherein they prefigure or foretell, what the providence or fore appointment and purpose of God is, concerning any thing to come.  
Secondly, it is a comfortable assurance unto us, that our Saviour Christ prefigured in the Paschall Lamb, is our true Passeover, even the Lamb of God, sacrificed to take away the sins of the world by his death.  

Explication.  It is very comfortable indeed, in either of these respects.  
For first; insomuch as God had appointed the Paschall Lamb, to be a figure of Christ, even in that no bone of it was to be broken: therefore did the Lord so order the matter, by his watchful providence, that (as we see it fulfilled by the testimony of the holy history) not a bone of our Saviour was broken.  
And secondly, from that our further assurance which we have hereby, that our Saviour is a Passeover unto us, through his blood sprinkled on our souls, and bodies, and apprehended by the hand of our faith, through the sanctification of the Spirit of God, and of our Saviour himself: we have from hence, an infinite measure of comfort, concerning our spiritual and eternal deliverance from sin, death, hell, and damnation. And on the contrary, we have like comfort concerning our translating into the most glorious possession of the kingdom of heaven; above all the comfort, which the Israelites could take in their bodily deliverance out of the tyranny of Pharaoh; and above all the joy of their temporal possessing of that goodly and fruitful land of Canaan, which God gave unto them. For if we shall by faith truly feed upon our Saviour Christ, who is our only true Paschall Lamb; making his flesh our meat, and his blood our drink, to slake the hunger and thirst of our souls, and to refresh us in the sure hope of everlasting life: we shall be most certainly, so delivered, that not only no deadly evils, shall be able to touch us; but also, that we shall be partakers of most perfit and eternal blessing and heavenly happiness.  
Neither is that to be neglected in this point, which a learned Interpreter observeth; That the bones of our Saviour, which are as the timber and strength of the body, were preserved untouched: to the end it might appear to our comfort, that in his greatest weakness, he retained sufficient strength, to perform all such things unto us, for the which he vouchsafed to die for us. Beza Hom. 35. in Hist. Pas.  
And to this end also, it is very comfortable for us to consider; that as God by his most gracious and divine providence, restrained the soldiers from breaking any one bone of our Saviour to the contrarying of the former type and figure: so by the same providence, he gave liberty to one of the spear men, to follow his cruel mind, in a practice unusual in that case; to thrust our Saviour with his spear or iaveline into the side: yea as the effect argueth, even to to the very heart of him; to the end another Scripture might be fulfilled, as the Evangelist john testifieth, They shall see him whom they have thrust through. Yea and further also, to the end that the blood of our Saviour Christ: yea his blood together with water issuing out of his blessed side, (as the same Evangelist testifieth) might to our exceeding great comfort, confirm unto us, that the death of our Saviour, is unto us all in all, whatsoever was prefigured by the legal purifications and washings with water, and by all the bloody sacrifices, slain by the appointment of God, in the same his ceremonial law: that is to say, that our Saviour Christ is by his death and obedience to God, both perfect justification, and also perfect sanctification unto us; as well to beautify us with his righteousness in the sight of God, as to cleanse us from the guiltiness and filth of our own sins. In which respect, the same Evangelist assureth us to our comfort, in the 5. chapter of his first epistle: that this blood and water, flowing out of the side of our Saviour, are two witnesses here upon earth, familiarly to testify unto us, that God hath appinted our Lord jesus Christ, to be a perfect Saviour unto his Church. And for the amplification of this our comfort, he doth in the same place, first of all, reckon another witness beside these two; namely, the Spirit, which is ready to warrant and perform effectually and in truth, all whatsoever, that blood and water do represent unto us. And hereunto also: that is, to the sealing up of this comfort, serve the two Sacraments of our Lord jesus Christ, Baptism and the Supper of the Lord; in that either of them, do both signify and assure us, that our Saviour by his death, is both justification and sanctification unto us.  
Great therefore, is the comfort of these things unto us, they being truly believed of us.  
Nevertheless, here it is necessary that we do observe; that whereas the Evangelist john, ascribeth these most sweet and comfortable fruits and benefits, to that blood and water which issued out of the side of our Saviour; after that he was now freshly dead: that his meaning is not, in any wise to exclude any part of his blood, shed in the sense and feeling of God's wrath for our sin, either in his bloody sweat in the garden, or by the distillation and dropping of his blood from his holy hands and feet, while yet he lived hanging upon the Cross, (which was most properly, and principally, our ransom and satisfaction to the justice of God) but the holy Evangelist, (synecdochically putting one part for the whole) insisteth thus earnestly upon this last portion and remainder of blood; because in this last emptying of the body, now freshly dead, and yet warm: even from the heart root, (as we may say) the whole effusion was fully perfitted.  
Yea, and further also; to the end we may enjoy the comfort of our saviours sufferings, and of the piercing both of his hands and also of his feet and side: we must in no wise forget, so to look unto him that was so pierced & wounded for us; as we may therewithal join mourning hearts in remembrance of our sins, which caused the wrath of God, to break forth so sharply against him: as well as joyful hearts, for the appealing of God's wrath, and for the removing of the guiltiness and punishment of our sins thereby. For this mourning heart, is that chief sacrifice of thanks, which we for our parts, can offer up unto the Lord, Psal. 51. to the which also the promise of this special comfort doth specially belong. Matth. 5. And Ezek. chap. 9 Let us not therefore in any wise, fail in this duty: neither yet be negligent in prayer to God, that ●e may vouchsafe us this singular grace of godly mourning, which hath so singular comfort annexed unto it.  
Finally, let us not here neglect, to gather up (as it were by the way) some comfort, even from that cruelty, which it pleased God, to permit the soldiers to execute upon the repenting thief: though he had through the virtue of our saviours mediation and death, received him into his divine favour. For hereby, we may plainly perceive, that howsoever the external and temporal afflictions, and grievances of this life, 
The Comforts belonging to his burial.  with civil punishments may have their course in this world: yea even to the destroying, or cutting of it off from hence, though we have truly repent us of our sin, and turned to him: yet will he not cease to love us, nor fail to save us with his everlasting salvation, as he did this poor hanged and crucified thief, if we shall truly believe in his Son, as he did.  
Question. ANd now in the next place; What may be the comfort of our faith, concerning the burial of our Saviour: or rather, concerning our Saviour himself, in respect of this, that he was buried?  
Answer. The principal and chief comfort thereof, lieth in this, that the very true natural and propitiatory death of our Saviour, is hereby so much the more certainly confirmed unto us: and the rather will it be so; if we shall duly weigh the time of his continuance in the grave.  

Explication.  It is true. For the continuance in the grave, was so long, that it must needs put the truth of his death, out of all question. Now then, this we know further, that by how much the death of our Saviour is more assuredly warranted unto us; by so much also, all the fruits and benefits of his death, are made more sure and certain unto us. The burial therefore of our Saviour, may well be very comfortable unto us, in this respect. But is there no other comfort? Question.  
Answer. Yes. For as our Saviour Christ died not as a private person, and for his own cause or desert, but for us and our sins to our benefit, yea to the benefit of the whole Church: so also are we to esteem of his burial.  
Wherefore, justly may it be comfortable unto us all, in that, like as by his death, the nature and quality of death, or rather death itself, which is a privation of life; is so changed, that of a curse it is made a blessing, (insomuch as the end of the natural life yieldeth the soul a passage from the body, to the fruition of a more excellent estate and condition of life, then before it enjoyed, or could attain unto, while it abode in the body) so, by the burial of our Saviour Christ, the nature of the graves, of all such as die in the faith of CHRIST, is altered. That is to say, of prison houses (such as they are to the wicked, against the day of the great and fearful assizes and judgement) they are, unto all believers, peaceable resting places for their bodies, to take a certain quiet sleep in them, as in their beds; until their resurrection at the last day, which shall be to their immortal happiness and glory.  

Explication and proof.  It is very true. As we may perceive by that which we read in divers places of the holy Scripture. For as touching the wicked, and the uncomfortableness of the death and state at them, (yea though they be buried as the faithful are) read Psal. 49.14. and job, 18.12, 13, 14. and chap. 20.4, 5, 6, 7. And for the comfortable estate of the godly, even in respect of their bodies, which do rest, and as it were sleep peaceably in their graves: read Isai. 57.2. and john chap. 11. verse 11. Matth. 27.52. Act. 7.60. and chap. 13.36. and 1. Thes. 4.15. But this we must know, that the ground of this comfort to our souls, from the comfortable estate of our bodies lying and resting in the grave, it resteth in this, that our Saviour, by his burial, and continuance in the grave for a while, hath infinitely more sweetly perfumed our graves, than his own was, with all that myrrh and aloes wherewith joseph and Nicodemus embalmed his body. So then, though it be an uncomfortable thing to the nature of every man to die, and thereby to have the body separated from the soul, and turned to dust: yet in our Saviour Christ, we have a sweet comfort against it, seeing he hath as it were broken the ye, or rather paved the way before us. It is true, that there is a great difference betwixt the burial of our Saviour, and our burial: and betwixt his continuance in the grave, and our continuance. For he continued but a short time, and his body saw no corruption: but ours lie a long while, and do corrupt.  
Nevertheless, seeing in the death and burial of our Saviour, we have the ground of our comfort, that as he rose out of the grave, and vanquished death, so shall we by him: it need not, neither ought it to discourage us, but rather put us in good comfort; seeing (as we know) a thousand years with the Lord, are but as yesterday when it is past, and as a watch in the night, Ps. 90 4. and 2. Pet. 3.8. And accordingly, he knoweth when and how to awaken every one, and to raise up all in due time; even as if they who have been longest dead, had been dead but a day or two since. Thus than we see, that the burial of our Saviour, ministereth unto us this second comfortable consideration, to our faith in Christ buried, and laid in the grave after the manner of other men: though there be some special difference to be considered, as hath been herein observed.  
Question. But is there yet no other comfort behind?  
Answer. Yes. For by the burial of our Saviour, and by his continuing dead in the grave, till the third day; his resurrection is so much the more evidently confirmed unto us.  

Explication  This also is very true: and it containeth another singular comfort in it. And the rather also, by reason of the malice of the chief Priests and pharisees, in their sealing of the stone which covered the sepulchre; and by their setting of a watch to keep the same, lest (as they pretended to fear) the body of our Saviour, should by some fraudulent means, be stolen away.  
Yea, and some comfort resteth in this also, that God for the honouring of the burial of our Saviour, stirred up the heart of the honourable Counsellor joseph of Arimathea, to undertake the care of the reverend performance of it. And in that he moved Pilate, to yield to the suit of joseph, in that behalf. And yet further, in that he gave Nicodemus a heart, to join with joseph, in the solemnising of the burial, etc. For thus it is manifest unto us, that our Saviour died not as a vile and contemptible person: but as one honourable in the sight of God, and before good men; far above that honour, which King David gave to Abner, who died by the wicked hand of joab in Israel: howsoever the outward solemnity was not so pompous and princely. 2. Sam. 3.31, etc.  
Question. This therefore may be a third comfort. Is there yet any more remaining?  
Answer. As our Saviour Christ did not only suffer death for our sins, but also lay in the grave, for the more certain confirmation of his death; and even thereby also to endure for a while, the reproach and tyranny of death, to the end he might afterward, make a more glorious conquest thereof, by his rising again: (in that it is thereby evident, that he hath vanquished our last enemy, even within his own castle, or within his own trenches, and as it were the old cruel lion in his own den) so he hath thereby assured us, of this singular fruit and benefit; that he will not for a time only, somewhat weaken and suppress in our wicked nature, that body of sin and wicked corruption which is in us; but even throughly and for ever at the last so to destroy it, (even in the secret of our souls and spirits) that it shall neither be able to hinder us from the first resurrection of our souls, from the death of sin to the life of righteousness; nor yet from the second resurrection, which shall be of our bodies, from mortality to immortality, at that day, when they shall be united again to our souls.  

Explication & proof.  This indeed is that comfort, which the Apostle Paul intimateth, and assureth unto us, from the burial of our Saviour Christ annexed to his death; for a further manifestation and amplification of the same comfort: whereof also, (as he teacheth) our baptism is a representation and pledge; in that we are in the administration of it, for a while put under the water: much rather as they have been, who were baptised being of years of discretion and at man's age: as many thousands were, at the beginning of the conversion both of jews and Gentiles, to the faith of the Gospel. For the which comfort, of the burial and destruction of sin; thus assured from the burial of our Saviour, and from the use of our christian baptism: read Rom. chap. 6. verses 1, 2, etc. even to the 12. verse, Know ye not (saith the Apostle) that all we which have been baptised into jesus Christ, have been baptised into his death? We are buried then with him by baptism into his death, that like as Christ was raised up from the dead, to the glory of the Fat●er, so we also should walk in newness of life, etc. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that thenceforth we should not serve sin, etc. Thus we see, that the burial of our Saviour, hath a joint use, with the death of our Saviour, for the comfort of our faith; yea for a certain progress, or increase of our comfort, touching the weakening and wasting, yea the utter destruction of sin at the last. And again, Colos. 2.11, 12. In whom also (saith the same Apostle) ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ, In that ye are buried with him through baptism, in whom ye are also raised up together, through the faith of the operation of God, who raised him from the dead.  
Thus much for the manifold comfort of our faith, concerning the burial: yea the honourable burial of our Saviour; together with his continuance in the grave, until the time of his resurrection. For even therefore no doubt, would God in his divine providence, in no wise have the body of our Saviour, thrown out or tumbled aside, as a thing despised and abominable, (as the jews in their malice, still raging against him, could have been content; yea rather would earnestly have desired) but to be in a very seemly and honourable manner, taken down from the Cross, embalmed and entombed: that thereby it might the more clearly appear to our comfort, that the Lord our God, hath immediately, from & by his death, received a full reconciliation for our sins, etc.  
Question. Now therefore, from the collection, and gathering together, (as we have done) of all the comforts of the sufferings of our Saviour: may not the history thereof be worthily esteemed of us, the most comfortable history of all other, in respect of the most sweet uses and ends of the sufferings; though they were in themselves, to our Saviour, most bitter and doleful, for the time of his enduring of them?  
Answer. Yes no doubt in this respect, it is to us the most comfortable history of all other, insomuch as it containeth the only ground and foundation of all true joy and gladness: according to that saying of the holy Apostle St. Paul, God forbidden that I should rejoice in any thing, but in the Cross of our Lord jesus Christ.  

Explication.  It is so indeed. For as hath been already declared, the cross and sufferings of our Lord jesus Christ, are both satisfactory for sin, to the removing away of all evil due to it: and also reconciliatory, and meritorious, to procure unto us the favour of God, and all good fruits and blessings with the same.  
Question. But doth not this make much against this general comfort of the sufferings of our Saviour; that sicknesses, & other afflictions, which came into the world by sin, are not yet ceased nor taken away?  
Answer. No, nothing at all. For as it was said before of death itself; that by the death of our Saviour, the nature or office of it is clean altered and changed: so also, are all sicknesses and afflictions, which are but the messengers and forerunners of death.  

Explication.  You say well. For to all such as do truly believe in Christ, and apprehend the satisfaction, and merit of his death and passion: they are no more tokens or punishments proceeding from God's wrath, but rather fruits and effects of his fatherly love, in that he mindeth by them more effectually to settle our faith in our Lord and Saviour; and therewithal, to further our repentance, and even our very salvation itself.  
justly therefore, may we above all, yea against all exception, rejoice: yea rejoice, and (as the Apostle saith) again and again rejoice in the sufferings and death of our Saviour. The excellency whereof is so great, that unless he had suffered for us: neither the holiness of his human nature, 
The Comforts concluded.  nor the righteousness of his life, nor the perfection of his doctrine, nor any, or all of his admirable and miraculous works; no nor yet (which is most strange to speak, 
Deitas Christi non servat nos al●ter quam per satisfactionem humanitatis: nec vicissine humanae naturae perpessiones aliun ●o nos vivificandi vim accipiunt quan a Deitate cum quainseperabiliter est coniuncta & unita. Beza Hom. 1. in His. Pass.  though as true as the rest) the very Deity of the person, could have done us no good. But as was said, (and I cannot but repeat it again) the way to this singular comfort, and rejoicing in the sufferings of our Saviour, is not but by godly sorrow for our sins; with an unfeigned acknowledgement, that all the miseries which fell upon our Saviour for a time, were only due to us, and not to him: and that not only for a short time, but even for ever and ever, if it had not been for him.  
As for such as regard not to attain to this comfort, by taking this course: they do as it were hedge up the way from comfort, against their own souls, as it were with a most sharp and high hedge of thorns.  
But leaving all such hard hearted and impenitent sinners: I desire that you would, for the conclusion of this large collection of the comforts, even briefly run them over; that so we may see them in a more short and easy view; to the more lively quickening and cheering of the very comfort of our hearts, Question. from the particular fruits of his particular sufferings. Which may they be?  
Answer. The betraying of our Saviour Christ, may be esteemed, as the means of knitting us in a most faithful bond to our God, to whom we were before, rebels and traitors.  
His binding may be accounted of us, our unloosing, 
In ipsius vinculis nostram liberatio●em: in ignomi●ia gloriam: in condemnatione absolutionem: tandem●; in morte vitam invenimus. Beza Hom. 12 in Hist. Pass.  and freeing from the bonds and fetters of our sin, and from the power of the Devil, by whom we are bound with more strong and uncomfortable chains than Manasses was by the King of Babel: and for the which we have deserved, not to lie bound still for a while, but being ●●und hands and feet, to have been thrown into utter darkness for ever.  
The disgrace of our Saviour, was the means of bringing us into favour with God; who had deserved, that he should have spit in our faces, and had us in most deep abomination and derision for ever.  
His grievous stripes and wounds, were the healing of the blanes and botches of our souls.  
His accusation was our excuse.  
His condemnation our acquitting.  
His cross and curse our blessing.  
His death was the means of our eternal life.  
Finally, as was said even now, his burial is the daily weakening and wasting of our sin, that power may increase in us to live more and more unto God, and to go on forward from hell and destruction, toward the kingdom of heaven.  

Explication & proof.  Thus verily, and much more abundantly, may we in the serious meditation of the manifold sufferings of our Saviour for us, comfort ourselves, from the particular consideration of the several parts of them. The brief sum whereof is this, that our Saviour suffering for us, both in body and soul: hath perfectly redeemed us, both bodies and souls, from eternal misery, and all evil; and obtained everlasting life and glory, with all meet blessings for us in them both.  
Whereunto let me yet add this one thing more, for an upshcote of all: that insomuch as our blessed Saviour, hath paid so great a price, and endured so many exquisite sufferings for us: it is from the same, most clear and evident, to the filling up of the measure of our comfort, yea to make it as it were pressed down and running over; that he hath, and doth still accordingly love us, and his whole Church, with a most dear and perfit love: and that the inheritance which he hath thus dearly purchased for us, is passing great, and infinitely above that value, which we can possibly estimate. For none will give much, for that which they set little by. 
The Duties more generally.  Who would lay out thousands of gold and silver, for such a cottage, as is scarce worthy twenty shillings? Much less, would our most wise Lord and Saviour have given his blood, etc. Which is more worth than all the gold and silver in the whole world; yea then the world itself, and all that is therein: unless it had been, to the most excellent and precious uses, that the most high price above all other, might be disbursed for. And therefore well may the Apostle say, and worthily are we to learn it from him: that Christ hath loved us, in that he hath given himself for us, to be an offering and a sacrifice of a sweet smelling savour to God. Ephe. 5.2. Wherefore also, most justly ought we to love him, with a most dear, holy, and religious love: and to walk in love, both toward him, and one with another, as the Apostle exhorteth in that place: yea to walk in all holy duty, according to the plentiful instructions, and exhortations of the holy Scriptures, and even of the sufferings themselves, which being duly weighed, do mightily call and cry out, for all good duty, & thankfulness, at our hands: yea even from heart, and hand, and all; as the diverse considerations thereof will declare.  
FRom the comforts therefore, to the duties now do we come, with all the speed that we can.  
We will inquire of them, first more generally, and then more particularly, according to the several branches of the sufferings.  
Question. Wherefore, to speak more generally in the first place: which are those duties which ought to be yielded of us, from the comfort of faith in the sufferings of our Saviour?  
Answer. As you said even now, it is our duty first of all, to love our Saviour most dearly: and as a fruit thereof, even as his redeemed, to serve him most religiously, for ever and ever. For so our Saviour himself requireth, saying, If ye love me, keep my commandments. john. 14 verse. 15.  

Explication. and proof.  Our Saviour Christ taketh it for granted, that we ought most dearly, to love him. For who can otherwise say, or think: but he must be convicted in his own conscience, if he have any knowledge of that which our Saviour hath wrought and suffered for him?  
Well therefore. This he inferreth justly, as a fruit belonging to that love, which his redeemed stand bound to bear unto him; that they do declare it, by their obeying of his commandments: that is to say, of the commandments of God, which are the commandments of the Son, as well as of the Father.  
And to the same end, he repeateth it again in the 21. verse of the same chapter: saying, He that hath my commandments, and keepeth them, is he that loveth me. To the which love also, he doth in the same verse, persuade by most forcible reasons. For, saith he, He that loveth me, shall be loved of my Father: and I will love him, and show mine own self unto him. And yet again verse 23. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and we will dwell with him. But on the contrary, he professeth in the 24. verse, that he accounteth none of them to bear him any true love, whosoever do not keep his words. Of the which words, our Saviour saith further, That they are not his: to wit, as he is man simply considered in his human nature: but his Fathers who sent him.  
Moreover for love, and the trial of true love toward him, by a general care of obedience; thus our Saviour saith, chap. 15.9.10. As the Father hath loved me, so have I loved you: continue ye in my love. If ye will keep my commandments, ye shall abide in my love, as I have kept my Father's commandments, and do abide in his love.  
Proceed now, to show the rest of the duties, in like general manner.  
Question. Which may they be?  
Answ. They are all the duties of love, mutually to be performed, of one christian toward an other: and the same also from an humble and lowly mind.  
This is very true. For so did our Saviour first of all give to understand, by his washing of his Disciples feet; as he doth plainly express his own intent therein. 
Explication & proof.  For so soon as he had done it, Know ye (saith he) what I have done? ye call me Master and Lord, and ye do well: for so I am. If I then your Lord and Master have washed your feet, ye also aught to wash one another's feet. That is, ye ought to carry this mind, to be always ready, to do as much as this comes too: and that even with all humbleness of mind, void of ambition, void of all bitterness and contention, etc. For I (saith our Saviour) have given ye an example, that ye should do, even as I have done to you. Wherein also, our Saviour is very earnest, saying, (as it followeth in the text) Verily, verily, I say unto you, The servant is not greater than his Master: neither the Ambassador greater than he that sent him. If ye know these things, (that is seeing now ye know them to belong to your office and duty) blessed are ye if ye do them. john cha. 13. verses 12, 13, 14, 15, 16, 17.  
The same doctrine, he reneweth again, verses, 34.35. of the same chapter: saying likewise to the same his Disciples, A new commandment (that is a commandment, the care whereof I do renew and revive) do I give unto you, that ye love one another. Yea, as I have loved you, that ye also love one another. By this shall all men know that ye are my Disciples, if ye have love one to another. For verily, true and unfeigned love, not in word only, but in truth and in deed: it is (as our Saviour in these words giveth to understand) so rare and difficult a grace to be obtained, and so contrary to flesh and blood, and the practice of this self-loving world: that it cannot but be acknowledged of all that know any thing, that they have been singularly taught, and instructed even of God himself, whosoever are endued with it.  
And for the same cause, doth our Saviour yet again renew and revive it; as it were in a new parliament: and that earnestly, with a new weight of reason. chap. 15. verses. 12.13.14.15.16.17. This is my commandment, that ye love one another, as I have loved you. Greater love than this, hath no man, when any man bestoweth his life for his friends. Ye are my friends if ye do whatsoever I command you. Henceforth, I do not call you servants: for the servant doth not know what the Master doth: but I have called you friends: for all things that I have heard of my Father, have I made known to you. Ye have not chosen me, but I have chosen you, and or dained you, that ye go and bring forth fruit, and that your fruit remain, that whatsoever ye shall ask the Father in my name, he may give it you. These things command I you, that ye love one another.  
This also, is that which our Saviour doth instantly pray for, as a singular effect of the holy Ghost, through the preaching of the Gospel; chap. 17.20.21. I pray not for these alone, but for them also which shall believe in me through their word: he meaneth the preaching of his choice Disciples, and other succeeding them: That they all may be one, as thou O Father art in me, and I in thee: that they may be also one in us, that the world may believe that thou hast sent me. To wit, as being convicted thereof, by so notable and admirable an effect; and that thereby many may be induced truly to believe, from time to time.  
These things (beloved brethren) we are to apply to ourselves. For verily, no man can be a true Christian without love to the brethren: nor unless we carry so humble a mind, that we be very ready & willing, according to those places and callings, wherein God hath set us: to perform all good offices and duties of love unto them, even as it were to the washing of their feet. The Christian King, or Queen, must not refuse to be a servant to God, for the benefit and welfare of the Church of Christ: nay rather, they must for the Lord jesus sake, and for that duties sake which they own to him: be willingly serviceable to his Church: as the holy Prophet Isaias, doth (by as mean a similitude, as was the practice of our Saviour, in washing his Disciples feet) give plainly to understand, in the 23. verse of the 49. chap: of his prophesy. Read also, Psal. 72.9. where the subjection, which is due to our Saviour himself, from the Kings and Princes of the earth, is noted by the same phrase of speech: They that dwell in the wilderness shall kneel before him, and his enemies shall lick the dust. The Kings of Tarshish, and of the Islands shall bring presents, etc. Wherefore, if Kings and Queens ought to stoop thus low to our Saviour Christ: and to his Church for his sake: who may think himself excepted from like duty and service? And seeing the king ought to have this general care and dutiful regard of all; for Christ sake: how can we think, but every Christian in particular, standeth deeply bound, to love and reverence the Christian King and Queen, in and for the Lord jesus Christ's sake: yea even for their own sake in him? Rom: 12.10.11.  
But let us proceed.  
Question. What other duty is there to be yielded more generally, as a fruit of the comfort of faith, in the sufferings of our Saviour, for us?  
Answer. It is our duty, both in regard of the glory of God, and also of love to our Christian brethren: and likewise, for the testimony of our faith in Christ, who hath endured all kind of sufferings for us, and therewithal also, for the strengthening of the fa●th of the brethren: to suffer whatsoever affliction, it shall please God to call us unto, even unto the death, if need shall so require.  

Explication and proof.  So it is indeed: as our Saviour himself giveth to understand, john 12.25.26. He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. If any man serve me, let him follow me. etc. And chap: 16.1.3. These things (saith our Saviour) have I said unto you that ye should not be offended They will excommunicate ye: yea the time shall come, that whosoever killeth you, will think th●t he doth God service. And the Apostle john is plain in this point, 1. Epistle 3.16. Hereby (saith he) have we perceived love, in that he (that is our Saviour) laid down his life for us: therefore we ought to lay down our lives for the brethren. Read also, 1. Pet. 2.21. Hereunto are ye called (to wit, to endure with patience, sufferings unjustly laid upon ye) for Christ also suffered for us, leaving us an example, that we should follow his steps. And cap: 4.12.13.14.15.16. Herein we are partakers of Christ's sufferings, and God is glorified. Read also, Colos. 1.24. where the profession of the Apostle Paul, is notable to this purpose. And likewise, Philip: 2.17. yea though I be offered up upon the sacrifice and service of your faith, I am glad, and rejoice with you all. For the same cause also, be ye glad, and rejoice with me.  
Now furthermore; insomuch as we stand justly bound, to yield such an entire obedience unto our Lord and Saviour, who hath so dearly redeemed us unto himself, from the wrath of God, eternally due to our sins: is it not our duty, much rather to be sorry for our sins, to hate and abhor them, and even in all holy defiance to seek the utter death of them, which were the cause of the bitter death of our Saviour? which also (had it not been for his death and sufferings) would most certainly have been our most woeful death and destruction, both of bodies and souls for ever and ever.  
Question. Is it not our duty, I say, to be therefore sorry for our sins, with most hearty godly sorrow, and to hate them even to the death, with most perfect hatred & c?  
Answer. It must needs be so in all good reason. For otherwise, we should make but a light matter of all the sufferings of our Saviour, and bereave ourselves, of all the fruits and effects of them.  

Explication. and proof.  It would doubtless prove so in very deed. For if we seek not to be partakers of the power of Christ's death, to the crucifying of the power of sin, in our wicked and sinful nature: we shall never be partakers of the merit of his death, to the removing of the guiltiness of our sin, out of the sight of God. And even to common judgement, it might seem a most absurd thing, that we should profess ourselves to believe in Christ (who hath for no other cause then for our sins, suffered most grievous sufferings, 
The Duties in respect of his preparation to suffer.  even to the enduring of a most cursed death): and that in the mean while, we should make no conscience of sin, but without all remorse, give ourselves over to commit wickedness, etc.  
Hitherto of the duties, belonging to the more general consideration, of all the sufferings of our Saviour.  
LEt us henceforth, consider of the duties pertaining to the same, in more particular respects: and that according to the order of the historical report of them, as we have done before in the comforts.  
And first of all, in regard of our saviours preparing of himself to his sufferings.  
Question. What are the duties to be learned, and performed of us in that respect?  
Answer. First, our Saviour himself hath taught us, that we for our parts ought to prepare ourselves in the times of our trials, by watching and prayer, lest we should enter into tentation.  
Secondly, that we be constant in prayer, yea with fervency in praying, so long as the occasion of any special tentation remaineth.  
Thirdly, that we labour to frame our hearts, to be willing to suffer for Christ's sake, when the occasion so requireth: and to this end, to subdue our own wills, to be obedient to the will of God.  
Fourthly, that according to the grace of God bestowed upon ourselves; we be careful to encourage and hearten others unto sufferings: specially such, as by their special places and callings do more nearly appertain to our SAVIOUR CHRIST.  

Explication & proof.  All these duties are evidently to be observed, partly from the example and practice of the same our Saviour: and partly from his doctrine, together with his example. Luke. 22.40. When he came to the place, he said, Pray, lest ye enter into temptation. And he himself prayed often at the same time. And finding his Disciples weak, he encouraged them: as the story maketh all plain.  
Finally, seeing our Saviour himself, could not overcome himself to be willing to drink of his bitter cup, until he had overcome his natural desires; though in him (arising from pure affection of nature) they were without sin: how may we think, that we shall ever be able, without striving by earnest prayer unto God; to overcome our sinful corruption, which is infinitely more loath to suffer for Christ's sake than he was for us, without God's special grace?  
Now, that we may go forward. When we consider, that our Saviour was betrayed by judas, one of his own most near, and familiar Disciples.  
Question. What good duty may we learn, by our beholding of the patience, and mildness of our Saviour herein?  
Answer. This aught to teach us patience, and to arm us, that we stumble not, nor fall away from our Saviour Christ and his Gospel; although we do, at any time, see such as made great show of godliness, and Christianity, in outward appearance and profession, most grossly to fall away: yea, though (like judas) they grow to be such, as do betray us into the hands of wicked men, as he did our blessed Saviour.  
This is so clear, that we will not stand upon any further explaining of it. We will therefore proceed.  
Question. What duty ought we to learn in the next place, in consideration, that our Saviour Christ was apprehended and bound?  
Answer. We ought from thence, to learn to yield ourselves to our persecutors, without all force and resistance: when they come in the name of that authority of Magistracy, under which we do live. Neither are we to fly, when the occasion requireth that we should stand to it, to the glorifying of the name of God.  
Ex. Therefore it is indeed, that our Saviour reproved Peter so sharply, 
The Duties, in respect of his examination, etc.  for taking up the sword, Mat: 26.52. saying. Put up thy sword into his place: for all that take the sword, shall perish with the sword. And our Saviour for his own part, knowing himself to be called and appointed of God to suffer, and that the time thereof was now come: he doth most willingly yield himself.  
But here it may be demanded, how we may know our calling; and when that time shall be come, wherein we likewise for our parts, aught to suffer for the testimony of the truth: as our Saviour did in his season, suffer for our sins, the just for the unjust, etc.  
Question. How may this be discerned of us?  
Answer. God himself will doubtless make it manifest unto us, if we will, with upright hearts, seek to him for grace, to deal faithfully with him, and with his cause, and Church.  

Explication. and proof.  There is no doubt but he will. For when it is his good pleasure, that we should suffer, and not fly: he will give us no honest, or allowable evasion, wherein we might have peace to our consciences therein. And on the contrary, if it be his will to spare, or deliver us, from suffering for a while: he himself will in his divine providence, prepare means, and work it forth in such sort, that his holy arm (as the Scriptures speak) shall be made naked and bare, to the effecting of it. If not so clearly to others; yet to the parties themselves: for the peace of their own souls, betwixt his Majesty and them. We will hast forward.  
Question. WHat duties are we next to learn, from that which is written, concerning the examination, accusation and condemnation of our Saviour Christ before Caiaphas, and the whole Council of the jews?  
Answer. We are taught, by the example and practice of our Saviour going before us: as to be simple like the dove, so to be wise as the serpent.  
As to be silent and sparing, in giving answer to frivolous and vain accusations: so to be ready and bold to answer to such things, as be of good weight, and to the glory of God, and edification of our brethren.  
As to bear all injuries and wrongs, patiently: so yet to show in the bearing of them, that we are not so simple, but that we know what is equal. And for want of such dealing at the hands of our adversaries; to show ourselves grieved on God, behalf, to see justice perverted from the seat of justice: which ought to be sacred, and kept inviolable before him, who hath from heaven, authorised the same.  

Explication. and proof.  Thus indeed, ought we to behave ourselves. For so we have the example of our Saviour, evident and plain in the holy history, before our eyes. He doth not answer the false witnesses that came against him; because he saw that they did overthrow their own testimonies, by disagreeing among themselves: yea he doth not answer to their false testimonies; though the high Priest would have pressed him thereunto.  
Nevertheless, in other things, he answered so far as was meet, concerning his doctrine, and Disciples: and most fully and plainly, concerning his divine Person and holy office.  
Neither did he conceal his grief, concerning him that smote him disorderedly: nor against the common course of injustice in their corrupt proceeding. Thus much therefore may we learn, from the example and practice of our Saviour, in these respects.  
And here by the way also, we may, before we go any further, inform ourselves in many things, by occasion of the fall of Peter: while our Saviour was so examined, accused, and condemned.  
Question. Which may they be? to speak at the least, of some of the principal of them? We are justly to take warning from Peter's fall. Answer.  
First, that we never presume, in confidence of our own strength, to enterprise any thing; no, though it seem never so good; specially if it be against the express admonition, of the word of God to the contrary: as Peter did against the admonition, and warning of our Saviour Christ.  
Secondly, we are from Peter's fal● to take warning; that in time of tentation and trial, we be very diligent in prayer: and every way in singular manner careful, to seek the whole furniture, and armour of Christianity, from the hand of God; as it were out of his armoury.  

Explication & proof.  It is very meet and necessary that we do so indeed. For Peter at this time, which now we speak of, failing in these duties; and not humbling himself before God, to seek strength from him, in conscience and fear of his own imbecility and weakness: he fell so fearfully, and grossly, as he did.  
And first, that he presumed, in confidence of his own natural strength, and stoutness of his heart (for it is likely that he was naturally of a good stomach, and a man of his hands, as we use to say) it is evident, in that he neglected the plain, and redoubled admonition of our Saviour, to the contrary. And therefore it was just with God; to humble him, by the experience of his pusillanimity, and plain dastardliness: in that he is daunted by and by, upon the speech of a maidservant, etc. And alack for very pity; what is all the natural stoutness that may possibly be in a man, to endure the force of a spiritual combate● verily it is nothing. The encounter is exceeding unequal. The fortitude and valour which must stand out here, is of another nature altogether, then natural stoutness is.  
O therefore, how much better had it been for Peter, to have hidden himself in some corner; and to have given himself to earnest prayer unto God, for strength of grace, against the time that he should have called him forth to trial: rather than thus rashly to have adventured, and thrust himself into so great a trial, before he was fit for it! It ought surely, to have been as a renewed admonition unto him, to surcease from his enterprise; when he found the door of the hall of the high Priest shut, before he could get to it: and not, to have lingered to get in; or being helped in, not to have thrust himself into the company of the high Priests servants, to warm him by their fire. It had been far more seemly for him, to have followed the example of that faithful soldier Vriah: who would not take his lawful delight and pleasure, while his Captain was in the danger, and difficulties of war in the field. But Peter, for want of such due consideration, is like to such a foolish soldier, as rusheth into the battle, without all weapons and armour. And therefore no marvel though he was grievously wounded; and very narrowly escaped death: yea though he was speedily rescued.  
To this purpose, the holy providence of God is worthily to be observed; which (to the end that Peter's presumption and self-confidence might be chastised, for a common admonition to all) would not suffer him to be hidden: but so soon as he is come in at the door he is challenged by one, to be a Disciple of Christ: yea the party eyeth him, and having well looked on him, and (as we may say) faced him: he useth these words, This man also was with him, Luke 22.56. And after this another. And by occasion thereof, many together make their challenge against poor Peter. They reason also against him, from his speech, that he was a Galilean: and therefore the more like to be one of them, Mat: 26.73. yea one of the company among the rest, layeth to Peter's charge: that he saw him with our Saviour in the garden. And this man (as S. john testifieth) was the cozen of him, whose ear Peter had cut off in the garden. Thus Peter, being pitifully snared, as a dove deceived, and without heart, as the Prophet speaketh: falleth, for the relief of himself, most unfaithfully to deny his Master: even at the first assault. And as the heat of the skirmish increased, so did he show himself more and more cowardly: yea worse than a coward, proceeding from simple denial, to a swearing and cursing denial: and from a sudden denial, to a denial upon an hours respite; and that also after that he was admonished by the crow of the Cock once, Mark: 14.68. Luke. 22.59. In which space of time, and by this admonition of the Cock, he ought to have been brought to some better thoughts then before: seeing our Saviour made that a sign of admonition unto him.  
Thus pitifully did Peter fall, for a just punishment of his carnal confidence in his own strength: and the rather, because he neglected that warning which our Saviour had given him before. In the which fall no doubt, Peter should have lain for ever: had not our Lord jesus Christ, taken tender compassion of him; & given him grace to repent. For no means could move him to consider his sin; till our Saviour turned back, and looked upon him; and therewithal, touched his heart, by the finger of his holy spirit. Mat: 26.75. Mark 14.72. Luke 22.62.  
Wherefore now for our own admonition; to the end we may not fall with Peter: let us take heed that we do not presume with him; as he did at this time of his so grievous a fall. Neither let us be negligent in prayer, as he was at the same time. But let us receive instruction, and learn to be wise from his folly; praying God to make us (without any such fall) faithful in some measure: as Peter was in an excellent degree, ever after his conversion. Yea, and according to the wise example, of such as have obtained the crown of martyrdom; let us in all times of trial and persecution, give ourselves much to prayer and supplication to God; that by distrusting our own selves, we may settle our hearts, to put our whole trust in the living God. Verily, it is no small trial; when the goods, and liberty, and life of a man, are called into question all together: as our blessed Martyrs, (who gave their lives for the testimony of the truth of God) give us to understand by their practice, and also by their letters to others, which they concluded often with Pray, Pray, Pray.  
Unto this example of Peter, we may add that other of judas also, for our further admonition to the same end; insomuch as, though it pleased God to give Peter grace to repent, who sinned of infirmity: yet he would not grant it to judas who sinned not through sudden fear and terror, but maliciously, and of deliberate and set purpose; yea as it is very likely, even against the holy Ghost, in a very high degree. Wherefore, from the most fearful example of judas, let us in any case, learn to take heed, that we do not secretly harden our hearts, as judas did; neither yet that we stomach any that rebuke us for our faults, as he did our Saviour. Let us also, from his example, take warning to beware of hypocrisy, and to resist all beginnings of evil betimes; whether it be thievish pilfrie, or any other sin. Neither let us content ourselves only with an external profession of Christianity, as judas did.  
Nay rather, let us take earnest warning, that we do on the contrary, labour after inward truth of heart in the profession of the name of Christ: and that we keep ourselves, so faithful and upright to God, his truth, and his church; that we may never upon any occasion become false brethren. Chief, let us be faithful to God; and so shall we be preserved in fidelity toward his church and every part and member thereof.  
Now the excellency of truth above hypocrisy, we may also easily perceive, by comparing these examples of judas and Peter together. For although the repentance of judas, might externally, be thought greater than Peter (insomuch as judas confessed his sin openly, and restoreth the money which he had received for the hire of his wickedness, etc. but Peter wept not openly, he doth not openly confess his sin, but only secretly to God, when he had withdrawn himself from company, etc.) yet because that which Peter did, was done in truth, and he sought to God for mercy, in trust of his goodness; therefore was it accepted of God, when as the repentance of judas being extorted, and in despair of God's mercy through an evil conscience; both it, and judas himself, were rejected. This repentance growing from an evil cause, it rested in an evil issue. For he most unnaturally, cruelly, and violently, threw down himself, as it were from a high gibbet, or win-beame: and so hanged himself, that with the vehemency of the fall, his bowels gushed our of his body. Thus (as the common saying is) he must needs go, whom the Devil driveth. For like as he gave entertainment to the Devil, to fill his heart to practise his wickedness: so no doubt, through the just judgement of GOD, the Devil was full as great with him, to drive him to work this horrible mischief upon himself.  
Wherefore, let us (I beseech ye) be exceedingly careful, that we tread not in judas his steps, nor walk in his crooked ways. And if at any time we fall, let us pray earnestly to God, that it may please him, to vouchsafe to give us Peter's repentance, which was a true and believing repentance: and not the confounding, and despairing repentance of judas.  
And thus, (by the way as it were) these two contrary examples, falling within the compass, of the history of the examination, and condemnation of our Saviour Christ before the high Priest, and the Council of the jews: they may profitably admonish us, of such good duties, as have been specified.  
But let us now return to those uses, which we are to make more directly, from the rest of the sufferings of our Saviour.  
Question. Which therefore in the next place, may the duties be, the which we are to learn, from that which is recorded concerning the first examination and answer of our Saviour before Pilate?  
Answer. We are from the example of our Saviour, to learn to use all wise and holy modesty in our answers, when we are called into question, for the truths sake: and that we give no just occasion to the wicked, why they should scorn, and deride us.  
Seeing our Saviour teacheth us, that he is our King: we must profess and perform all homage and subjection unto him.  
Seeing his kingdom is not of this world, we learn, that we are not to seek after earthly pleasures, nor to aspire after worldly honours, etc. but how we may be partakers of his heavenly, and spiritual kingdom, and of the joys and glory thereof. For the obtaining whereof also, we ought to be willing to lose all the things of this life; yea life itself, if need should so require.  
And accordingly, our Saviour giveth us to understand, that it is our duty, to hear and obey his holy and heavenly doctrine in all points: and so by our obeying of his voice, to show ourselves to be of the truth.  

Explication & proof.  It is true. For as our Saviour saith, john 18.37. Every one that is of the truth, heareth my voice. And for our behaviour; that it ought to be wise, and discrete, before the adversaries of the truth: we may perceive it, in that our Saviour so carefully declineth, that which he knew would be had in derision of the hearers: as namely, if he should at the first (without any caution, or qualification of speech) have professed himself to be a King.  
But concerning the duties here mentioned, and the like, we have seen the ground, and observation before, in speaking of the titles of the Son of God; jesus, and Christ.  
Let us therefore (so much the more speedily passing over these) go forward in our present purpose.  
Question. What duties may we furthermore learn by the silence of our Saviour, in his next examination by Pilate in the presence of the jews: and also after that, before Herod, by the direction of Pilate?  
Answer When we hear nothing, but wrathful and slanderous accusations, we learn from the practice of our Saviour, that silence is the best answer: and the rather also; if the truth hath been declared already, as it had been by our Saviour: and if the servants of GOD be among such adversaries, as be very subtle and captious.  
Expli. This use doth the Apostle Peter gather, from the example of our Saviour, in that he observeth, 1. Ep: 2.23. that he did not contend with those that reviled him. Wherefore, like as we see that our Saviour Christ answered when it was so meet; but at other times was silent: so it is our duty, to entreat wisdom and discretion from the spirit of God, that we may be taught by him, when to speak; and again, when to be silent and to hold our peace. For it is not the wisest course, to be most quick and rife in answering: but to be circumspect, in preventing, and avoiding the least advantage, that might be given to the adversaries, to speak evil of the truth, or of our holy profession of the name of Christ. Thus than we see, what use we are to make for duty, from the most holy, wise, and patiented silence of our Saviour.  
Question. Now, what duty may we learn from this: that our Lord jesus Christ, was rejected of the jews, as if he had been a more notorious malefactor, than was the murderer Barrabas?  
Answer. We are to bear it patiently, though we be for Christ's sake, accounted the offscouring and vilest among the people of the earth: rejoicing in this, that we know we are so much the more acceptable to our God; and that our praise is the greater before him, while we walk in his holy ways.  

Explication and proof.  The example of our Saviour is notable to this purpose. For seeing he, the most worthy and excellent above all other, did bear the greatest indignity for us: reason requireth, that we poor wretches, and vile sinners; aught to esteem it our chief honour, to be abased for him.  
Here also, from the most unworthy dealing of the jews against our Saviour: we may clearly behold, how extreme the hatred of the wicked is against the godly, even because of their godliness, which they do extremely hate. Yea we may evidently perceive, that our superstitious wicked, are more full of hatred, than those that are more heathenish and profane. Pilate was not so hateful against our Saviour, as Caiphas the high Priest, and the rest of the wicked jews were. And so at this day, the Turk is more peaceable, toward the true Christian in his dominion: then is the Pope, where he hath (through his usurpation) any command. The Pope also, can better favour an obstinate jew that denieth Christ, than a faithful and zealous Christian, who with all his heart, rejoiceth truly in Christ and his Gospel. He giveth the jew liberty to dwell under him: but he will not suffer a protestant Christian to live in peace, if his inquisition may possibly reach unto him. Herein is the holy Proverb true, The righteous is an abomination to the wicked.  
Magistrates also, need not think it amiss, to learn from Pilate; not to admit every accusation, which is framed against the poor servants of God: though indeed, their proceed, have need to be more upright and constant, than his was. For he, though he cleared our Saviour Christ; and therein did wondrous well: yet he did nevertheless punish him, and so committed the greater sin. So must not the good Magistrate do.  
Finally, as touching the false accusations of the jews against our Saviour: all Christians may justly learn, that it is their parts, not to be over credulous, to believe the wicked, in their allegations against the servants of God. For it is their property, to be most bitterly and slanderously bend against them; as experience hath always showed it to be true.  
It followeth in the holy Story, that our Saviour yielded himself, patiently to be scourged, at pilate's appointment; and after that was done, to be disguised in apparel, and so to be as a common mockery to the people.  
Question. What duties may we learn from this?  
Answer. We are in like manner, meekly to yield ourselves to be scourged for his sake, if we fall into the hands of like cruel adversaries: yea, and to wear the yellow cap with papers pictured with Devils, and hell put upon it; as the manner of the Spanish and Romish persecutors is, to lead true professors of the Gospel to execution.  
But much rather, are we most patiently to bear the fatherly rods and corrections, which it shall please God, by his own more immediate and holy hand, to lay upon us, at any time.  
Expli. Good reason indeed. For insomuch as our Saviour was whipped and disguised for our sins, as a punishment from the wrath of God, for satisfaction to his divine justice; and he took it patiently: much rather are we to be patiented, when we are justly afflicted for our own sins; seeing God doth in great mercy, seek to bring us nearer unto himself, thereby. But most of all, ought we to be patiented, yea and thankful to God; if we be counted worthy to be scourged for his sake, and the Gospels: as Paul reporteth of himself, that he received of the jews five sundry times, forty stripes save one; and was beside that, thrice beaten with rods. 2. Cor: 11.24.25. And as divers other of the good servants of God have been likewise dealt withal.  
We may learn also, from this disgrace cast upon our Saviour for our sins; how odious and shameful a thing sin is in the sight of God: and therefore, that it is our duty, even with godly shame, to withdraw ourselves from it. And namely, from that aspiring mind that is in us, and in all mankind, from the beginning; whereby we have all deserved, to be in perpetual reproach before God, as Adam & Eve were for a while. Gen: 3.22. and so should have been for ever: had not our Saviour by his enduring of reproach both for them and us, taken it out of the way.  
Moreover, we, by the eye of faith, beholding our Saviour scourged for us; ought to acknowledge in our hearts, with godly grief for our sins, that it is we, that have deserved all whipping cheer: and that not for a time, but in a perpetual bridewell as it were, even in hell.  
They say, it is the manner of nourturing young Princes, by letting them see some such one whom they specially affect and love, to be corrected in their sight, for the same or like fault wherein they have offended: whereby also, the ingenuous young Prince, is moved to amend his fault, as we may take that which is reported of good King Edward the sixth, for an excellent example in this behalf. But in the case we now speak off, we ourselves only are the offenders; yea rebels and traitors against God, the King of all Kings, etc. and yet behold this Kings only Son, the Son of God (a strange thing to speak) is whipped for the offences of us, most base persons. Shall we not profit by this kind of teaching? verily if we do not; a thousand thousand times shall we be worthy, to be punished in the most base and shameful manner that may be, not only here on earth, but also in hell torment for ever and ever.  
Now show further, what our duty ought to be, in consideration, that the wicked did, beside their whipping of him, most despitefully reproach him: even as wicked ones do to this day. Question. What I say is our duty to do in this respect? By how much the wicked do more despise and reproach our Saviour: Answer. by so much are we, on the contrary side, both to esteem and also to speak the more honourably of him, even all the good that possibly we can: as of the only begotten Son of the most high, full of all grace and truth, the Lord of life and glory, etc.  

Explication & proof.  It ought to be so indeed. And accordingly, by how much they are more eager and unweariable in seeking to pull down, and deface the name and kingdom of Christ: by so much aught all that belong to our Saviour Christ, to be the more zealous, and constant, in labouring to set up and advance the same. Wherein no doubt; the Lord God will be with his servants, to assist them: and to take their parts, against all the adversaries of our Saviour; how many, or how great soever they be.  
Moreover, in that we hear from the testimony of the holy Evangelist, that Pilate trembled, so soon as his conscience was but a little touched with fear, lest he had done injury to the Son of God, though he did not understand the mystery of his Person: much more let us (who know him to be so indeed, as he is acknowledged by the Father himself) always remember to fear before him: though not with pilate's servile fear, but with a reverend and godly fear, that we do by no means, any thing against him; but all that we can for him, and to the honour of his most blessed name.  
We are come to the answer of our Saviour Christ to Pilate, upon his last examination.  
Question. What are the duties which we are to learn from thence?  
Answer. Our Saviour doth most notably give Pilate to understand, whence the authority of the Magistrate is; and how it ought to be used: namely, so as Magistrates may approve themselves and all their courses, in a good conscience before God, the supreme King, and only sovereign judge of all Whence also; all other, whosoever have any power over other, whether ecclesiastical or domestical, as well as the civil Magistrate: ought to learn, that it is their duty, carefully to take heed; that they never abuse their authority, to any tyrannical, or unjust oppressing and grieving of the least of those that be under them.  
Moreover, all private persons, aught to learn from the same answer; that it is their duty, to take great heed, and to have very conscionable regard, that they do never abuse the sacred seat of justice, by their presenting before it, any false accusation whatsoever.  
Finally, this special lesson we are to learn from the example of our Saviour in giving answer; that albeit by occasion of the abuse, which any shall undutifully offer the Magistrate, by false suggestion or slanderous accusation, we shall be ill dealt withal at the Magistrate's hand; yet that we must keep ourselves within the bounds of good duty, toward the Magistrate himself; and by no means seek to disgrace his authority, and the dignity of his office, which is of God.  

Explication. and proof.  Touching the first of these points; the words (given, and from above) contained in the answer of our Saviour, do plainly import. For if all power and authority be the gift of God: t●en it is most meet, that it should be ordered and disposed according to the will of the Giver; lest otherwise, he should be provoked to take away tha● power, which he had before given.  
And seeing the chief, and most sovereign Magistrate, or King here upon earth, d●th stand thus bound unto God: i● foe loweth by good and current reason, that all inferior power and authority, should likewise submit itself to the will of God.  
Touching the great sin of those, ●ho fear not to abuse the seat of justice, and the authority of the Magistrate by vn●ust and untrue informations: our Saviour Christ in this respect says expressly in his answer to Pilate; that he had the greater sin, who had delivered him unto him: to wit, as if he had been a malefactor.  
Finally, that the Magistrate is to be dealt honourably withal; though he for his part should be sinisterly carried aside, by the unfaithful service, of such as should give right information, and testimony unto him: the example and practice of our Saviour, doth notably show that it ought to be so. For though he judged it meet, in his godly wisedom●, to let Pilate see his salt: yet he doth it in singular modesty, covertly insinuating as it were, his reproof under the reproof of other; reproving Pilate rather by consequence of reason, then in apert and open terms.  
But that we may go another step forward.  
Question. What duty are we now to learn, from the condemnation of our Saviour Christ in so judicial and solemn a manner, as we see he was condemned; and that by ●he deputy of the Emperor of Rome, the highest Magistrate in all the world: yea or rather from heaven itself, God being himself the very appointer and ordainer of this sentence against our Saviour, even for our sins?  
Answer. We are, from the due consideration hereof, most sensibly taught; that it is our most bounden duty, to judge and condemn ourselves; to the end we may escape the fearful judgement, and condemnation of the Lord.  

Explication and proof.  It is true. This and such like duties, are justly to be derived from this consideration. The which duties, I think good at this time, to express, 
The Duties in respect of his condemnation.  by the words of a very learned and godly Preacher; they being of great force (as I suppose) to move unto due regard of the same.  
This (saith he) was not done in vain: it being the will of the Father, that the Son should not die, either by the deceit of the jews, o● in any tumult, or secretly: but openly in the eyes and beholding of all; and that also in a judicial form of proceeding, though in respect of men very unjust: even as if God from heaven had thundered forth these words, both East, and West, North and South: as afterward it came to pass, by the Preaching of the Gospel.  
O ye miserable men, behold ye in this my only Soon, (whom I have set forth upon this Theatre, as a Surety on your behalf) on the one side; how great wrath I bear against sin, and what you yourselves have deserved: and on the other side, how unmeasurable, both my mercy and his is, toward all those that will embrace this our grace. Go too therefore brethren (saith the Preacher) Let us learn to muse in our minds upon this history: let us learn I say, not to meditate upon the chief heads in general only, as it were through a lattice; but even to weigh every circumstance thereof: insomuch as these things are written very diligently, and plentifully, for our instruction. For which of us can behold such a spectacle, and not be affected with it? But we are to know the causes wherefore it should be so. And verily, his heart must be harder than any iron and steel, which cannot be moved with the injurious indignity practised against so innocent a man: if he do but weigh this fact, by the light of human reason. But we ought to make a far other manner of consideration, concerning this mystery: to wit, that we may in this spectacle, behold ourselves to be as the principal debtor: to the end we might with sighs that cannot be expressed, cry out a loud before our God; O good God what a thing is this, which thou dost set before our eyes to look upon? It is we, it is we, who have transgressed; it is we that are guilty. Whence then is this so great a change, but from thy most unmeasurable and incomprehensible goodness? O wretched and unhappy man that I am! How should I in such sort forget both myself and thee? O Son of God, how is it that thou hast so far made thyself of no reputation? Give me therefore this grace O God, that I earnestly beholding myself in this spectacle, and abhorring the cause of all these things, which is inherent and abiding in me; I may with a true and lively faith embrace that discharge which thou offerest me, even me I say, a miserable sinner, by the condemnation of thy righteous Son, who hath taken upon him that which was to be borne of me: and that I may lay hold of that glory, which hath been obtained on my behalf, by the reproach of my Surety, who hath given his word for me. O jesus Christ the Saviour of the world, I beseech thee to join and unite me to thyself, by thy holy Spirit; that by thee I may be as acceptable to him, unto whom thou hast offered up thyself for me; as I do willingly acknowledge and confess myself, to be in myself, worthy every way to be detested of thee. These are the things which we ought to behold, and to make our use and profit of, from this so fearful a spectacle, whereby we see both heaven and earth to be shaken. And what then? Shall we alone be stony and without sense? Thus far Master Beza Hom: 27. in hist. Pass.  
N●w we return to our own course.  
Question. What is our duty to be learned from this, that our Saviour Christ, after he was condemned, refused not (so long as he was able without fainting) to bear his own material Cross, which his Persecutors had laid upon him: yea, and that afterward also, he patiently endured to be crucified upon the same Cross?  
Answer. We may justly take forth this further lesson from hence; that it is our duty, patiently to bear, not only one or two, but every affliction, which it shall please God to lay upon us, for our Saviour Christ's sake, and the testimony of his truth.  
Explication & proof. We may justly do so in deed. 
The Duties in respect of his crucifying.  For (as hath been observed in the like consideration before) seeing our Saviour did bear his cross, and endure the shame, etc. to satisfy God's wrath for us: we ought to endure the cross, to declare our thankfulness to him, etc. yea every one to bear his own cross Luke, 9.23.  
Simon the Cyrenian (at the first compelled by the soldiers, only to bear a part of the material and wooden cross of our Saviour, to the place of execution) is afterward honoured of God, in the record of the holy Story: in insomuch as he became a faithful Disciple of Christ, willing to bear his own cross, if need should so have required; as it may appear even by this, that he is so diligently described, both he and his Sons, Alexander and Rufus: as we read Mark. 15.21. So ought every one of us to be willing to do; as God shall show it to be his good and holy will, in the time and season thereof.  
The same use doth the holy Apostle make, from the consideration of the carrying of our Saviour, to be crucified without the City. Let us go forth therefore (saith he) out of the camp, bearing his reproach. For here we have no continuing city: but we seek one to come. Heb: 13.11.12.13.14. And we are likewise from the same meditation; to be of good comfort in our Lord jesus Christ: though for his sake, we shall at any time, be indicted, condemned, led forth, and executed with the wicked, as our Saviour Christ was: seeing there is no cause to doubt, but if our cause be good, God himself: both knoweth perfectly well, and will also out of all question, most graciously put the difference betwixt the one and the other.  
But that we may proceed with the holy Story:  
Question. What duty ought to proceed from us, in respect of that which followeth next: concerning this, that our Saviour yielded himself to be stripped out of his clothes, before he was fastened to the cross?  
Answer. We are to learn from hence, that it is our duty, to be willing to lose all for our saviours sake: that is, even to go naked out of the world, like as we came naked unto it: nothing doubting but God hath prepared a heavenly clothing for us.  
We may perceive also by this, that by our sinning against God, we have made ourselves unworthy of any rag to cover us: and therefore in no wise to be proud, though God do never so richly clothe our frail and unworthy bodies; but in all outward clothing and decking to be soberly minded.  
Yea, we are taught from hence, to embrace naked Christ, yielding himself naked to the Cross for us; as being through faith, our only clothing, which maketh us comely and well pleasing, in the most gracious eye of our God.  

Explication▪ and proof.  It is very true. For otherwise, if we be not clothed with Christ, and his righteousness, by faith: no silks, nor velvets, nor any ornaments, or jewels of gold, or the most precious pearls that may be, can any thing at all, commend us in the sight of God. So that, that may be said of all such, which we read in the holy Gospel; that they are yet for all these things, still without their wedding garment. Read also, james. 2.1. etc. And 1. Tim. 2.9 10. and 1, Pet. 3.3. etc. And Isai. 3 16. etc.  
Question. But that we may inform ourselves yet further: What duty are we to learn from this, that our Saviour being stripped, was lifted up naked, to the view both of jew and Gentile, upon the Cross?  
Answer. It is our duty, to lift up the eyes of our minds, through a true and lively faith, to look for our redemption only from him, even from naked Christ, and from no other person, or thing, whatsoever beside, never so richly clad or adorned: we knowing and believing, that even therefore he did set himself thus naked, to the judgement and anger of God: that he might cloth, and adorn us, with the glorious rob of his righteousness, and replenish us with our sufficient portion of that spiritual fullness, which is perfectly complete in him.  
Explication & proof. This also is very true. For notwithstanding our Saviour cannot be seen now; nor for many hundreds of years since, upon the cross: neither are we at Golgotha, that place and hillock, whereon his Cross was set up: yet he is still lifted up unto us, by the preaching of the Gospel; according to that which the Apostle Paul writeth to the Galatians, chap. 3, 1. Where he reproving them, for their turning aside to the ceremonies of the law, according as they began to be seduced, and led aside, by some false Teachers, sayeth: O ye foolish Galatians, who hath bewitched ye, that ye should not obey the truth, to whom jesus Christ was before described in your sight, and among ye crucified. Like as we also may say the same, to all such as are led aside by popish Seducers, to set up to themselves lying Crucifixes in Church windows, in high ways, etc. O ye foolish Papists, how is it that ye are thus bewitched? etc. The preaching of the Gospel of our Saviour Christ, and of his Cross, by lively voice; is that only lifting up of Christ, which since his bodily crucifying, he hath allowed unto us and his whole Church, for the informing of our knowledge, and faith, to look up, and to rest upon him crucified for us.  
Question. Now therefore, what is our duty, to be learned from the crucifying itself: and that also, in this respect that he was lifted up between two notable thieves?  
Answer. This may justly teach us, that we are to acknowledge ourselves, not small or petty offenders; but most grievous and heinous sinners against the Majesty of God: even such, as have rob, and spoiled him, of that glory, which was most due from us, unto him.  

Explication & proof.  We have in deed dealt so with the most high Majesty of God infinite ways; in that we have denied him every good and holy duty, even as if we had the sovereignty in our own hands, and did owe no duty at all to him, answerable to the dealing of our first Parents, at the beginning. And according to the sin of Israel, wherewith the Lord chargeth them by his Prophet Malachi. chap 3.8. Will a man spoil his Gods? yet ye have spoiled me, etc. yea even this whole nation: saith the Lord. Read also Isai. 1.21.22.23. and jerem. 7.8.9.10.11.  
Question. But what else have we to learn, from this that our Saviour was crucified for our sins; yea even to the shedding of his precious blood; and in that he did bear our curse upon the same his cross?  
Answer. We ought to learn from hence, that it is our duty, to slay, and as it were to crucify our wicked affections, and lusts, which rebel against the holy law of God: insomuch as these wicked lusts, and affections of ours were the cause, why our Saviour must then bear our curse, that we might be blessed, and why he must be crucified, or else we could not have been slued.  

Explication & proof.  It must needs be so. Who therefore, duly considering, that sin was the cause of this so grievous an execution; and the same also, against a most dear and gracious friend, (such a one as our Saviour was to us, and against such a one as was in respect of his own most perfect holiness and obedience, in most high reputation before God) who I say, considering these things, can but hate sin, as the very sword, which so deeply wounded our Saviour, yea even to a most grievous and doleful death, as we are hereafter further to consider, when we shall come to that part of the history?  
Question. Let us now go forward. What duty are we to learn, from this that our Saviour Christ, even in the time of his most cruel nailing to the Cross, prayeth for those that were his persecutors: that is, for so many of them, as did belong to him, by the appointment of God?  
Answer. This teacheth us, that it is our duty, not only to abstain from desire of revenge against our adversaries: but also to pray earnestly to God, for the forgiveness of their cruel dealing against us, and that it may please God, to turn the hearts of so many, as do belong to his most holy and blessed election.  
To this purpose indeed, the most blessed example of our Saviour, is very notable. And though it be a hard lesson for us to learn: yet the grace of God, is sufficient to teach it, to every one that will endeavour to learn it of him. And therefore it is, that the Apostle Peter, doubteth not to hold forth the example of our Saviour, to invite and encourage all Christians thereunto, 1. Ep: 2, 18, etc. 23.  
Moreover, in that our Saviour Christ (praying for sinners) saith that they do, they know not what, and so giveth to understand (as hath been observed before) that ignorance is the cause, why many do that, which otherwise they would not do: if they knew how great and grievous the evil is, which they do commit. We ought therefore from hence, to learn that it is our duty to seek after knowledge, that so coming to the knowledge of sin, we may be sorry for that which is past, strive against present temptations, and be more prudent and circumspect to prevent much sin, for the time to come. Yea▪ therefore ought we to stir up ourselves, to a careful seeking after knowledge: to the end we may know how to keep a good conscience, in the doing and minding of those things only; whereof we may have good warrant, from the word of God, that they are agreeable to his most holy and blessed will. And then may we be sure, that through the blessing of God, we shall not only abstain from evil, which we are wont to commit above knowledge: but we shall do more good, than we can thoroughly know that we do.  
As for those that do otherwise; that is to say, which have no care to seek after knowledge: they easily working more mischief, than they would think, do thereby procure greater wrath against themselves, than they are aware of. For he that rashly thrusteth himself into sinful actions; he dealeth as if one should bring fire among barrels of gunpowder: not considering that the nature of it, is to blow up, and overthrow all: so soon as it taketh any sparkle of fire. As for example, who knoweth how many souls perish, or at the least, are hindered from their more speedy conversion: by an ignorant and wicked, or unconscionable Minister of the word of God? Who knoweth likewise, how much good he hindereth, that is a wicked instrument of the Devil, to disgrace, or displace, any godly and faithful Preacher of the Gospel of our Saviour Christ?  
Finally, what love of ours, can answer the wonderful love of our Saviour, in praying and suffering for us miserable sinners: all of us, being naturally enemies unto him, as well as these his persecutors mentioned in this Story, were? Rom: 5, verses, 6, 7, 8. etc.  
Such are the duties, belonging to that comfort, which faith apprehendeth, from the lifting up, and fastening of our Saviour naked upon the cross.  
LEt us now come to those things, which do concern the time of his continuance upon the cross.  
Question. And first, what duty may we learn generally, from this his continuance, by the space of many hours, in extreme dolour and pains?  
Answer. This we learn, that it is our duty patiently to bear our affliction, and cross; whatsoever, and how grievous soever it may be▪ even so long as it shall please God, to continue the same upon us.  

Explication & proole.  You say well. Neither ought we to doubt of a good issue, according to that in the Ep: to the Heb: chap: 12.1.2.3.4.  
Question. Now more particularly, what are we to learn from this, that our Saviour endured patiently, to see his garments divided among the Soldiers?  
Here again, we are to learn, to be content to lose all for Christ's sake: and to think ourselves to have sufficiency of all things, when we have Christ; even naked Christ, or Christ alone, to be ours by faith.  
But in no case, must we be riflers of Christ, to take away any thing that is due unto him, as these soldiers did; and as many robbers and thieves do, which live in the bosom of the Church.  

Explication & proof.  God forbidden we should do so. But if we shall account our Saviour Christ to be our portion; doubtless we shall have sufficiency of all things, in the midst of all wants: and our greatest losses in this world, shall bring our greatest advantage in the world to come. Philip. 1.21. and chap. 3.7, 8, etc.  
Question. NOw after this, what duty are we to learn from hence, that our Saviour Christ, being in this grievous passion upon the cross; had nevertheless, upon the sight of his mother, a most loving and tender care, to provide for her comfortable maintenance: seeing he was now to leave this world?  
Answer. All children have a most worthy pattern, of that great honour and duty, which they own unto their Parents; in tendering the peace and comfort of their life, of whom they have received their natural life: as from those special instruments, which it pleased God to use thereunto.  

Explication & proof.  The example of our Saviour is an evident pattern hereof, in very deed. And herewithal our Saviour had no doubt, a tender regard, to mitigate the present sorrow of his mother, in her heavy beholding of his calamity: which could not but pierce her tender and motherly soul.  
As touching ourselves; it is true, that we shall never be able to perform so perfect love and duty to our natural Parents, as our Saviour did to his Mother, and namely at this time: neither shall we have, nor could we endure at any time, the like occasion: that is, out of so great an agony, to show so tender and strong an affection. But contrariwise, we find rather, that every little head ache, or other trouble, is able to make us forgetful of all good duty and love toward any. We may be compared to the snail, whose property it is, (as we know) if it be touched never so little, to draw itself altogether into the own shell. The like is our practice; we care only for ourselves. All, as we think, is little enough to procure our own ease: self-love so wholly possesseth us.  
Nevertheless, the example of our Saviour showeth us what we are to strive unto. To the which purpose also, serveth the example of David, that notable figure of our Saviour Christ, who had care of his Parents, in the time of his afflictions: as we read in the holy story. 1. Sam. ch. 22.1, 3, 4.  
Neither is the example of john, the Disciple of our Saviour to be neglected of us; who in obedience to the word of Christ, did willingly entertain Marie, the mother of our Saviour: and did the duty of a son unto her. And note we here from this holy precedent, that we are not only to receive legacies of gain, from our friends always; but sometimes also, legacies of trust, though they bring matter of charge with them. Contrary to the course of the world, and the worldlings thereof; who are altogether bend to receive what ye will, from the deceased, but have no dispsition at all, to perform any duty of love for the deads' sake: though it be never so reasonable, and upon never so weighty considerations required of them. They have only the passive, but no ac●i●e charity at all, in them.  
But let us return to the duties which we are to learn from our Saviour: whose example, as it is our intended inquiry; so it is most worthy above all other examples, to be looked unto.  
What duty therefore, are we to learn, according to the progress of the holy Story; from this, that our Saviour did patiently endure, the most bitter taunt and reproaches; of all sorts of those that beheld him, hanging upon the Cross?  
Ans. The consideration of this, teacheth us to prepare ourselves, not only to one kind of reproach, but even to many of sundry sorts, for Christ's sake: insomuch as experience showeth, that all sorts of wicked persons, are ready to consent, and to yield their mutual help, to the increase of the afflictions of the servants of God.  

Explication.  Hereunto also, the example and practice of our Saviour is very singular for our instruction. And from the practice of the devil against our Saviour, by these his wicked instruments; we may perceive, which are those most dangerous reproaches, which we are to arm ourselves against: to wit, even those especially, which would bring us into doubt of God's favour toward us, and so consequently, of our salvation.  
Moreover, we are, from the evil example of the wicked; to admonish ourselves, to take heed against sundry evils, which we see to have been in them: and by occasion thereof, to stir up our hearts, to mind the practice of divers good lessons, in a course contrary to their wicked and outrageous dealings.  
Question. First therefore; What are the evils, which their evil practice, may justly admonish us to avoid?  
Answer. We must learn, in a contrary course to that which they took; not to presume to prescribe unto God, what way he shall take, for the manifesting and ordering of any of his divine works: and to the effecting of such things, as he (in his divine wisdom) hath propounded to himself, for his glory, and for the benefit and salvation of his Church.  
Likewise, we must beware, that although God do not satisfy our expectation, we do never the more call into question his wisdom, or goodness, or power, or any other of his divine virtues; as these wicked ones did.  

Explication.  It is true. In either of these great points, did all sorts of these wicked scorners, grievously offend. For they are first, offended at this; That God sent not the Messiah, in such outward pomp, as they presumed it had been meet that he should have come. And secondly, they profess with obstinate scorning at our Saviour; that they will not believe, that he is the true Messiah, unless he will come down from the Cross.  
Question. Now therefore, on the contrary, what are we to do?  
Answer. It is our duty, to receive, acknowledge, and believe in our Saviour, in such manner as it hath pleased God to manifest and reveal him: that is, we are to believe in Christ, not only crucified or fastened to the cross at the first, but also in Christ continuing on the cross, even until death seized upon him.  

Explication & proof.  So it is very meet indeed. For otherwise, how should the holy prophecies have been fulfilled in this behalf? Such as we read Psal. 22. Isai. 53. Dan. 9 etc.  
And as for these scorners, that professed that they would not believe, unless that our Saviour should have come down from the Cross: it is as much as if they should say, they would not believe in true Christ, unless he should show himself to be a false Christ: even such a one, as neither they, nor any other, could have had any benefit by. For the whole benefit, which the Church of God receiveth by our Saviour Christ, resteth upon this foundation as it were: that he died for us, yea that he died the death of the Cross, and so ratified the covenant of God's everlasting mercy, by the price of his most precious blood, shed upon the same. Zech. 9.11. and Heb. 13.20.  
Question. But what else are we to learn in a course, contrary to the practice of these scorners?  
Answer. We must not desire any other miracles, for the proof of Christ to be Christ; then those which it hath pleased our Saviour himself to work for the confirmation thereof: according to the appointment of God.  

Explication and proof.  Very good reason, why it should be so. For assuredly, whosoever they be, that will not be induced to believe, by the help and authority of them; they would not, neither would God give them grace to believe: though they might have all the miracles that they would desire, wrought before their eyes. The Devil would still delude them, to think that they might be feigned miracles, or insufficient, etc. God giveth this grace, only to those that humble themselves, to the revealed counsel of his will.  
These are very worthy points for our instruction.  
Question. Is there now any good thing else, remaining for us to learn to do: contrary to the evil example of these wicked scorners of our Saviour?  
Answer. We are furthermore, clean contrary to their practice; both to think, and speak always, most reverendly and honourably of our Saviour Christ: yea, even in this respect principally, that he of his unspeakable love, vouchsafed to be crucified, and to die for us.  

Explication & proof.  That we are to do so; and that also even of most bounden duty: common reason itself, may lead us to acknowledge. For by how much, any friend shall deal more friendly, and suffer more hard things, for the benefit and safety of his friend: by so much, do we judge a man the more bound to the same his friend; and that he ought to be the more thankful, both by word, and deed, to the uttermost of his power. And therefore, insomuch as our most blessed and gracious Saviour and redeemer, hath wrought the best things for us, and suffered the worst things that might be laid upon himself; to the end he might procure and purchase our eternal redemption and salvation: infinitely much more are we bound, to be, by all means, more thankful and dutiful to him, than we may, or aught to be to any other our greatest friend; or to all our friends in the whole world.  
Wherefore, to all that hath been said already, let me add this; that as the wicked consented together in scorning and deriding of our most worthy and dear Saviour; & as one of them took example & encouragement from another, so to do: in like manner, let us, and all true christians, consent and mutually encourage, every man his christian brother, to give all the honour and glory that may be, to our Saviour Christ; even for that, whereby they took occasion, so unworthily to dishonour him.  
And insomuch as, we can give no greater glory to our Saviour, then by a most thankful and dutiful memorial of all that reproach, which he willingly endured for us, even to the death, the death of the cross; and that by the preaching of his glorious Gospel, and use of his holy Supper: let us therefore, be specially careful, to acquaint ourselves with these holy ordinances of our Saviour; remembering always therewithal, to show forth all worthy fruits of obedience unto him.  
Now let us proceed. And seeing in the midst of these heavy sufferings of our Saviour, it was a part of our comfort, that it pleased God, for a declaration of that effect which his sufferings had with him, to give one of the thieves that were crucified with him, grace to repent, though the other remained obstinate: What duty are we for our parts, to learn from hence?  
Question. Answer. The due consideration of these examples, teacheth us thus much; that as we are from the example of the obstinate thief, to take heed, that none of us do delay our repentance, in a presumptuous hope of God's mercy at the end of our lives: so on the other side, that none are to despair of God's mercy, no n●t at the hour of death, though they have lived a long time in much sin; if God vouchsafe at the last, to give them grace truly to repent, and believe in Christ, after the example of the repenting thief.  

Explication & proof.  These ineeede, are those good instructions, which we are on either side to learn, from these two contrary examples. For even to this end no doubt, hath the Lord lifted them up before us, in the holy record of the gospel: & specially concerning the repenting thief, like as St. Paul writeth to the same purpose, 1. Tim. 1.15.16. First generally in these words, This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners, of whom (saith he) I am chief. And then more particularly concerning himself, as it followeth thus, Notwithstanding for this cause was I received to mercy, that jesus Christ should show 
* animate prot●●, O●●ne so the ●hi●fe: acc r●ing to that which was ●aid in the f●rmer ve se, Con protos e●mi ego. O● whom I am c●i●fe.  on me a chief one (that is, a chief sinner) all long suffering, unto the example of them which shall in time to come believe in him to eternal life.  
And beside this, the repenting thief is also a lively example of true repentance to us all. For those graces of Gods holy Spirit, which were evident in him: must likewise be the graces of every one, that doth, or shall truly repent, even to the end of the world. Repentance is one and the same work of the same spirit in all; though in a differing measure of grace: as it pleaseth God diversly to dispose of the same, to every one. Neither must any of us account the example too base to be set for a pattern before us, because he was a notable thief: but much rather, we are to esteem it as a most worthy mirror, and monument of God's singular mercy.  
To this purpose Master Caluin writeth excellently in his Harmony upon the holy Gospel, that he was, Eximius fidei & pietatis magister toti mundo, ut nobis quoque ab eius ore, petenda sit verae ac legitimae confessionis regula. That is, He was a notable schoolmaster of faith and godliness to the whole world, in such sort, that we also, must learn the rule of true and lawful confession from his mouth. And a little after, Tenendum veró memoria quod nuper dixi, editum esse a latrone poenitentia documentum, quale Deus a nobis omnibus exigit, dum se confessus est dignam factis mercedem recipere. And we must remember (as I said even now) that the robbing thief gave forth such a documentall instruction (or form) of repentance, as God requireth of us all, in that he acknowledged himself to receive a reward worthy the things he had done. And again after this, Quòd si (inquit calvinus) latro Christum in cruse pendentem & quasi maledictione obrutum, fide sua in coeleste solium evexit: vae nostrae socordiae, si non reverenter suspicimus a Dexteris Dei sedentem: si non spem vitae in eius resurrectione figimus: si non tendimus in coelum quò ingressus est. I am si ex altera part reputamus in quo statu Christi misericordiam imploraverit, crescet fidei eius admiratio. Lacero corpore iam exanguis, extremam manus carnificem expectat, & tamen in sola Christi gratia acquiescit, etc. Quare & mortificationem carnis, & patientiam, & fidei altitudinem, & spei constantiam, & pictatis ardorem, ab hoc magistro discere non pudeat, quem Dominus ad humiliandam superbiam, nobis praefecit. Nam ut quisque eum alacrius sequetur, ita propius ad Christum accedet. Now (saith Caluin) seeing the thief by the confession of his faith, hath advanced Christ (hanging on the Cross, and overwhelmed as it were with the curse,) even to the celestial throne: fie on our sottishness, unless we do reverendly look up unto him, sitting at the right hand of God: unless we do settle the hope of life in his resurrection: unless we do bend our minds toward heaven, whether he is entered before us. And if we do think with ourselves on the other side, in what case he was, when he called upon Christ for mercy, we shall so much the more admire his faith. His body being torn and left void of blood, he looketh when the hangman should quite and clean take away his life: and yet he quieteth himself only in the favour of Christ, etc. Wherefore let it not be any shame unto us, to learn of this instructor, (whom the Lord hath set over us, to take down our pride) both what the mortification of the flesh, and what patience, and what the valour of faith, and what the steadfastness of hope, and what the zeal of godliness do mean. For as every one shall follow him more cheerfully, so shall he approach nearer unto Christ. And yet again (saith Master Caluin) Si quis gravetur latronis vestigijs insistere, & praecuntem sequi, dignum esse aeterno exitio, quia impio fastu seipsum ab aditu coelorum arcet. If any man will not vouchsafe to tread in the steps of this thief, and follow him thus going before him: he shall be worthy to perish eternally, because by his wicked pride, he shutteth up the kingdom of heaven against himself. Finally, a little after this, Quod si (inquit) verò & sertò se quisque nostrûm excutiat, meritò nos pudefaciet immensa scelerum nostrorum congeries, ut hominem perditum, qui meragratia salutem adeptus est, ducem & antesignanum habere minimè pigeat. That is, If so be (saith he) every one of us, do truly and in good earnest sift himself, justly will the unmeasurable heap of our sins so shame us, that it shall be nothing irksome unto us, to have a forlorn man, who hath of mere grace obtained salvation, to be our leader, as one going next to the standard, before us.  
And thus God hath most graciously admonished us, by the impenitency of the one example of these two robbers, to take heed of all presumptuous or secure delaying of repentance; seeing usually, the end of all such, is like to the former course of their life: that is, devoid of true repentance: and by the other, he doth exceedingly comfort such poor sinners, as do yet at the last, truly repent them of all their sins. For to this end no doubt, God would set forth his wonderful mercy in one notable example, repenting at the point of death; though no more than one is mentioned in all the Bible, of so late repentance as he was. The duty of which comfort hath also been declared.  
Question. Now what may we learn to be our duty furthermore, from that comfort which is contained in the answer of our Saviour, to the request of the repenting and believing thief, saying, To day shalt thou be with m● in Paradise?  
Answer. We learn from hence, that we believing in our Saviour Christ, and repenting of our sins; are to dispose of ourselves comfortably to departed this life: nothing doubting of the blessed estate of our souls in the kingdom of heaven, immediately after our natural life is at an end here in this world.  

Explication & proof.  That we may boldly and comfortably do thus; beside this particular example, we have the general warrant of the holy Ghost, revel. 14. expressed heretofore in the Comforts. So that we need not be in fear of the sleeping of our souls, till the last day, as some fond imagine: neither yet of the danger of any purgatory fire, for them to pass through. For who might have been more like to go to purgatory, than this robbing thief, before he should have been admitted to heaven: if there were any such place ordained of God, for such as live not to work out their own satisfaction, as the popish Teachers would make us to believe? But as we see, our Saviour saith plainly, To day shalt thou be with me, etc. Nevertheless, it will peradventure be replied, and said, that though our Saviour Christ made an exception in this particular; and that he may, as pleaseth him, dispense with whom he will: yet the other is the ordinary course for such as he was. We may answer them upon better ground: that if there were any such matter, as is pretended for a place of purgatory, our Saviour would rather have taken this so singular an occasion, to have made it known for the common admonition of all such kind of persons; and not to have been utterly silent, concerning such a point.  
These are the duties to be learned from this part of the Story.  
Question. LEt us proceed to those that follow. And first, what are we to learn from that fearful darkness, which God cast upon the land of the Persecutors of our Saviour?  
Answer. We are to take heed, that we join not ourselves with the wicked, in conspiracy against Christ; lest we be partakers with them of their punishments, threatened and portended by that darkness: such as are ignorance and hardness of heart, and all outward calamities; yea and even Hell itself, and utter darkness, at the last.  

Explication & proof.  All these evils indeed, were aptly threatened and portended hereby. And it standeth with good equity, that all the companions in one and the same sins; should be partakers of one & the same kinds of punishment: Re. 14. ●. 10.  
Question. Now what duties doth this require at our hand; that we see, and hear it proclaimed, with so loud a voice, that we cannot but hear it: that our Saviour hath endured wonderful pains, and torments for us; yea, so that he hath been as one even for the time, forsaken of God for us?  
Answer. The extremity of the sufferings of our Saviour, are most fit, and effectual, (if we have any grace in us) to teach us how infinitely we stand bound, in all love, 
The Duties in respect of his agony upon the Cross.  and good duty, to serve and honour Christ our Lord and Saviour: and God our heavenly Father, for his infinite mercy toward us in him.  
And again, how deadly we are to hate and abhor sin: and that we ought to be very willing and ready, to suffer any the most sharp sufferings that may fall upon us, for his sake.  

Explication and proof.  It must needs be so indeed: according, as upon like occasion, hath been observed once or twice before. For who, duly weighing the unspeakable dolour and torment of soul and body, which our Saviour endured, for his sin; but the same party must needs be out of love with his sin: yea in an earnest loathing and hatred against it, so as he will be no longer a retainer or v●ss●ll to sin and Satan: but contrariwise, a faithful servant to God, choosing affl ction for godliness sake, and not the pleasures of sin.  
It is used for a good reason, to draw children to a due regard of their duty toward their natural parents, even because their fathers have begotten them, and their mothers have brought them forth: and because either of them have had a tender and diligent care of their education. The Spirit of God himself useth these reasons, Pro▪ chap. 23. verse 22. and chap. 31.2. O therefore, how much more ought the consideration of the sufferings of our Saviour for us, be effectual, to move us unto good duty toward him: seeing his care hath been infintely more tender toward us all; and his sufferings a thousand fold more painful for our sakes: then the travel of all mothers can be in their childbearing, or of all both fathers and mother's care or sorrow, about the bringing up of their children.  
To this end therefore, let us well think of that, which a good and very learned Preacher of the Gospel, hath prompted us with: to wit, that insomuch as the cause of all the wrath of God toward our Saviour, was in us; and from us derived to him, as being our Surety: we ought in him, to behold as in a glass, what sin is; to the end that we should, all that we can, turn away and fly from it, and not to cocker the enticements thereof, as we use over much to do. Beza Hom. 5. upon the history of the Passion. Sect. 12.  
And again▪ in his 32. Hom. Sect. ●. as was in the Comforts noted before And yet again more fully in the same Hom. Sect. 9 writing thus, But if for our salvation, he that had no sin in himself, neither was himself the debtor, was brought into so great straits for us; uttered this voice, whereat we may be astonished, seeing heaven and earth were shaken by it: must we not needs confess (if we do not think of these things day and night, but continue in our wickedness▪ n●t liking to be roused out of them) that we be stout, yea more hard than the rocks themselves which do melt at the presence of God: Psal. 68.9. And even to this day do sigh and travel together, because of the sins of men: until that last day do come. Rom. 8.21, 22, etc.  
Now if so be we will not make this use, then let us learn another thing: that is to say, that insomuch as, (notwithstanding our Saviour was most dear to God) yet he setting himself in the place of us miserable sinners, was left without all comfort; yea in most heavy distress, as one forsaken of God, though in the secret counsel & purpose of God, he remained still most dearly beloved of him: therefore, that albeit we also, may comfort ourselves, that we are (in our Saviour, & for his sake) the elect and beloved of God still, & that he is so constant in his love, that he will never reject any of those whom he hath once chosen howsoeur for the present, we may be very heavily afflicted, either for the trial of our faith, or for the chastisement of our sin: yet if any of us wax wanton against him, he knoweth nevertheless, how to make us weary of our part, by withdrawing all comfort from us in such sort, that we shall find that it had been a thousand fold more happy for us, never to have known that wicked pleasure of sin, whereby we have been drawn from obedience to our good God and gracious father: as the example of king David may sufficiently inform us from the 51. Psalm.  
Let therefore, the extremity of the sufferings, cast upon our Saviour for our sins; teach us, speedily, and hearty to deny sin: lest we provoke the Lord to cast some heavy & uncomfortable corrections upon us in this world, (it may be for some longtime) howsoever it shall please him of his most free grace and mercy, to save us in the world to come. Yea I pray ye, let the consideration hereof, be the more mighty to prevail with us; because otherwise, as we have been admonished heretofore: there can be no truth of christianity in us, nor any comfort of a lively faith, & of a good conscience; nor any cheerfulness in the care of good duty in the sight of God. Without which care, all whatsoever may seem to be good, shall be but hypocrisy: and fit for nothing, but to deceive other, yea and ourselves too.  
But that we may haste forward, to that which remaineth: What duty may we learn, Question. from the next speech that our Saviour spoke, which (as we have seen before) was this, I thirst?  
Answer. As our Saviour was more desirous to procure our salvation, (and that to the same end and purpose, the prophesy of giving him tart vinegar in stead of comfortable wine, might be fulfilled) than he was of slaking his own thirst; though it was (no doubt) at this time, most sharp and extreme: so it is our dutil, as we may well inform ourselves from hence, that we for our parts, ought more earnestly to seek after the knowledge and faith of him▪ then after any thing else: whether meat or drink, or whatsoever beside in the time of our greatest need thereof.  

Explication & proof.  I● standeth with good reason that it should be so: insomuch as our Saviour, apprehended of us by faith; is not only the most perfect food of our souls: but also for our bodies, to preserve them both, to everlasting life. As our Saviour himself teacheth, john 6. verse ●7. and for the same cause exhorteth, that his Disciples would be more careful, to labour after that meat, which endureth to everlasting life; then after the perishing food of this transitory life. And in the 5. chapter of Matthew, verse 6. he pronounceth those blessed, who do hunger and thirst after righteousness: and promiseth that they shall be satisfied.  
We ought therefore, in our desire and longing after our Lord jesus Christ, to be (with David) like the hart: that is, most earnestly panting after him as the ●iuers of water. Ps. 4●. 1. And like as if we were in a barren & dry la d without water, until we have found him: according to that which we read, Psal. 6●. 1. and 143.6. yea, though we had never so great sufficiency of all corporal food. For he only is the fountain of those living waters, whereby refreshing to eternal life is to be found. john 4. verses 10.13.14. and ch 7.37.38. Read also Isai: ch. 12.3. and ch. 5●. 1, 2, 3.  
Thus we see, what du●y may aptly be required of us, in respect of that thirst which our Saviour had after ou● salvation, more than after his own refreshing; he refusing and forgetting to drink in his greatest thirst, till all things should be fulfilled: yea, even that which was foretold, concerning this his last uncomfortable draft.  
Question. And are we not likewise to learn, some good and profitable lesson, from this th●t our Saviour received, and drunk this vinegar: that is, sour drink, to the end the holy Scripture might be fulfilled rather than this thirst quenched; which surely the sharp vinegar was unmeet to do?  
Answer. Yes, we may learn further hereby: that it is our duty, to accept of those succour, which the Lord offereth unto us: whether by his own hand more graciously, or otherwise, by such instruments as it pleaseth him to use; though they (of their evil disposition) deal nothing so kindly by us, as they ought to do.  

Explication & proof.  It is so indeed. For we ought rather to consider the providence of God therein for our trial; and in that respect to be patiented, as our Saviour was: then impatiently to exclaim against the unkind dealing of the wicked; though in stead of relieving us, they do rather augment and increase our grief.  
But as touching ourselves, if it be so, 
The Duties in respect of his death.  that we are (in the time of the affliction of any of the servants of God) in case, or estate, to do them any good: we must (contrary to the practice of these wicked ones) yield both God, and his children, the juice of the sweet grape; and not of that which is sour and wild. That is to say, we must yield the fruits of such a kind and dutiful affection, as may stand best with the good pleasure of God: and as may be most comfortable, to such as belong unto him. far ought our hearts to be from minding, & our hands from doing, that which should in the least respect, be grievous to the Lord (as the jews are blamed to do: Isai. chap. 5. verses 4, 7, etc.) or that which should fail the least of those, that be the Lords; which he taketh in like ill part, as if he were neglected, or molested himself. Matth. 25. verses 45. It ought to suffice, yea to be over much in our judgement; that the Lord hath once drunk vinegar, and every way the most bitter potion of God's wrath for our cause: though we do never make him, nor any of his, any unkind offer of it again.  
Thus much, concerning this short speech, I thirst: for declaration of that duty; which ought to be yielded from the comfort of it.  
NOw we are come to the next like short speech of our Saviour, which was his, Question. It is finished. What duty ought to arise from the comfort of faith herein?  
Answer. It is most clear and manifest from hence, that we ought not in any wise, to look to any other sacrifices, or satisfactions, or merits; either in the whole, or in part, for our redemption, and justification in the sight of God, but to this of our Saviour alone: neither that we are to fear the popish dream of any other purgatory, than the blood of our Saviour Christ; to the washing away, and removing of all sins out of the sight of God.  

Explication and proof.  This is very clear and manifest indeed. For seeing we have our warrant from our Saviour himself, that all was finished; yea even to the very point of death, when he spoke these words: and that immediately after this; he took his death, which was the sealing up of all: therefore we may, yea we ought justly, to be out of doubt, that all doctrines of any further addition, for satisfaction, or merit before God; are false and Antichristian. And for th● same cause to be utterly rejected of all true christians; who cannot, bu● look only to Christ for their perfect redemption and salvation: according to the express doctrine of the holy Scriptures.  
THe duties which do belong to that comfort of faith, which ariseth from the consideration of the last words of our Saviour upon the Cross; they are yet behind.  
Answer. Which ought those duties to be?  
Question. We ought from the example of our Saviour Christ, who at his death commended his spirit into the hand of his Father; to esteem always of our souls, as of a chief treasure: and to be careful over them, above all earthly things. Yea, more than of our corruptible bo●ies, against the time of our death, whensoever it shall come.  
Secondly, it is our duty to make choice of God, as of the only worthy feoffie of trust as one wou d say; to whose custody, we may safely commend them from day to day.  
And thirdly, it is likewise our bounden duty, comfortably to believe; that if we shall faithfully commit our souls unto him; he will for our saviours sake, keep them most charity and tenderly in his own hands always; and at the end of our lives, receive them, and reserve them, in a blessed estate; until the resurrection of our bodies; and then also, wil● join them again to our bodies; like as our Saviour, returned to his body the third day: and thenceforth will bless us with glory and happiness in them both, for evermore.  

Explication & proof.  Unto these duties no doubt, do the words of our Saviour Christ lead all true believers; according to that notable imitation of Stephen. Act. 7.59. Lord jesus receive my Spirit. And according to the practice of S. Paul. 2. Tim. 1.12. saying, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Yea, and he believed likewise no doubt; that God was as willing to do it, as he was able: according to that in the 8. verse of the 4. chap. of the same Epistle; in that he saith, Henceforth is laid up for me, the crown of righteousness, which the Lord the righteous judge will give me at that day: and not to me only, but unto all them also, which love his appearing. The same thing therefore, ought we to believe at this day, which they did then: according to the practice of our most blessed Saviour. And the rather, because as we may perceive, both by the words of Stephen, and also of the Apostle Paul, that our Saviour hath the joint care of our souls, together with the Father: according to that he saith, None shall take them out of my hand. john. 10. verses. 27.28, 29 30. My sheep hear my voice, and I know them, and they follow me, And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father who gave them to me, is greater than all, and none is able to take them out of my Father's hand, I and my Father am one. So that well saith M. Beza, The hands of our Saviour, are not now held fastened to the Cross, after the manner as our painters do paint him (for then he could not embrace us) but he hath them at full liberty, even from heaven to embrace the souls of those that die in h●m: the which he cherisheth in his bosom, unto the time, that they shall be restored to their bodies, to the enjoying of an everlasting spiritual life, and until that he do come in the clouds of heaven to meet us; and that we for our parts be taken up into the air, to meet the Lord, to enjoy (together with him) that blessed estate, which is prepared for us for ever. 1. Thes. 4.14. Go to therefore (as saith that comfortable and faithful Preacher) Let us be of good cheer, and lay these things to heart; even these so great and notable comforts for our necessary relief: specially against the last combat.  
God (as we know) doth earnestly require, trusty fidelity in one man toward another; even concerning the least things, that are committed to any man's trust, that they should be forthcoming: and therefore inioineth a penalty to be laid by the Magistrate, upon all such, as shall be found to deal untrustily: as we read Exod. chap. 22. verses 7.8. etc. to the 13. How therefore can we think, but that the Lord, who requireth fidelity in men, as a principal point of his law (as our Saviour also declareth, Matth. chap. 23. verse, 23.) will assuredly approve himself, most faithful above all men: to every one, that (accounting him faithful) shall commit themselves to his trust?  
Thus much of the comfortable duties of faith, concerning the comfortable manner of our Saviour Christ's dying.  
Question. NOw what may our duty be in regard of the death itself, which the same our Saviour died?  
Answer. First of all, as his death was in the manner of it, far differing from the death of all other: so are we to know, that the ends and fruits of his death, are most singular, above the death of any, or all other creatures.  

Explication & proof.  It is very true, as the ends and fruits themselves, rehearsed in the Comforts; do evidently declare. So that, as K. David was not affected after a common manner at the death of Abner: because he died not as a fool, but as a man falleth before wicked men: and because a Prince, and a great man was fallen in Israel. ●. Sam. chap. 3.33.34 38. as it was alleged before in the Comforts: so, nay infinitely much more, ought we to be most rarely affected, with the consideration of the death of our Saviour Christ, the greatest and most excellent of all that ever died: so often as we do think of it, which ought to be continually, though in another manner in deed, and in other respects, than King David was affected for Abner; or the people of God for the death of King David himself: or for josiah, or any other of the most excellent servants of God. For according to the singular greatness, and variety of the comforts of it, which are not to be found in the death of any other: so ought the duties to be, in a singular manner, framed and disposed.  
So then, as the benefits and comforts of the death and sufferings of our Saviour, are (as hath been declared before, of two sorts, from him unto us) first in the removing of evils, and then in the procuring, and conferring, or bestowing of good things: so the fruits of thankfulness, and obedience, from us to God and our Saviour Christ; they are likewise of two sorts. First, such as consist, in the forsaking and leaving of evils. Secondly, such as stand in the embracing and following of good things.  
Question. IN the first place therefore, which are the evils, that the sufferings of our Saviour (even to the death, and shedding of his most precious blood) do call us to forsake and to leave?  
Answer. The due meditation of the sufferings (and namely of the crucifying of our Saviour to the very death, and perfect shedding of his most precious blood upon the cross) is very mighty and effectual, to teach all true believers, to deny all ungodliness, and worldly lusts: yea even to crucify them, at the holy Scriptures speak; insomuch as they were the cause, why our Saviour was crucified, as was touched before.  

Explication. and proof.  It is very true. For hence it is, that the Apostle Paul telleth us, that we must be grafted into the similitude of the death of our Saviour, and that our old man must be crucified with him, That the body of sin may be destroyed, that henceforth we should not serve sin. Rom: ch 6. ver. 6. And Gal 5.24. They (saith he again) that are Christ's, have crucified the flesh, with the affections and lusts. So that we learn from hence, that it is our duty, so to strive against sin, that we never give over the fight, until we see (as it were) the heart blood of it. Like as our Saviour, after he was fastened to the cross, never left bleeding, till he had shed his heart blood out of his body, to finish the satisfaction to God's severe justice for our sin. And in this respect, the Apostle saith to the believing jews (in way of inciting and encouraging of them to this fight) Ye have not yet resisted unto blood, striving against sin As though he should say, Ye shall show yourselves cowards, and no worthy, and vali●nt soldiers of Christ; if ye give over this spiritual battle, before y● have vanquished your sinful lusts. Heb. 12.4. The which (as the Apostle Peter telleth them also, and in them us) are most dangerous adversaries unto us all, seeking no less mischief, than the eternal destruction of our souls. 1. Pet. 1.11. Now therefore (to the end we might take courage to this fight) the Apostle Paul assureth Christians, that there is sufficient power in the cross of our Saviour: that is, in Christ crucified, utterly to subdue sin, and to strengthen v● fully to a most joyful victory. For by the cross of Christ, he found that the world was crucified to him, and he to it: and therefore rejoiceth in it, above any worldly thing. Gal. 6.14.  
This forsaking of ungodliness, and worldly lusts; must arise in our hearts, from godly sorrow joined with godly indignation and hatred against sin: not so much, in thinking that our Saviour Christ should suffer death, in such sort as a man (in reading the history of joseph's affliction by his brethren, or in beholding the cruel execution of some godly Martyr) would melt in his heart, and therewithal conceive indignation against the cruelty of the enemies of the Gospel: but rather in weighing with ourselves, that our sins, (yea the sins of me, and thee, and of every one of us) were the cause of his death: yea so, that not only the jews, with Herode and Pontius Pilate, were the persecutors of our Saviour Christ: but even we ourselves also, had our part, and (as it were) our bloody hand, in the crucifying and piercing of him, according to that. Zech. 12.10. and revel. 1.7.  
And verily, we as well as any other, if we had lived at that time, & had been left unto ourselves, void of the grace of God; we should have done as they did. For we are all by nature, as treacherous & rebellious against God, as ever were the wicked jews.  
Wherefore (beloved) it is not enough for us, to mislike the wicked dealing of the jews and Gentiles, that were then the actual persecutors of our Saviour Christ. It is not enough for us, to feel our hearts somewhat to melt; by conceiving in our minds, what grievous pains they put him unto, without all cause on his part, yea clean contrary to his most worthy deserts: but our melting must be for our sins, even every man's heart must melt for his own sins; according to that admonition, which our Saviour himself gave to those women, that lamented his estate, when he was led to execution. Lu., 23.28. Daughters of jerusalem (saith our Saviour) weep not for me, but weep for yourselves, and for your children, etc.  
Hence therefore, may appear a notable difference, betwixt the popish and friarly preaching of Christ crucified: and the true and right preaching of his cross and passion. They take it for a great glory to them, if they can handle the matter so passionately; that they can bring their ignorant and superstitious hearers to weep a little, in thinking of the cruel dealing of his persecutors against him: when nevertheless, they encourage the same their scholars, to pursue the servants of Christ, the true professors of his name, with like malice and cruel practices, which the jews then executed against our Saviour: and so do persecute our Saviour himself in his members. This no doubt, is most odious, & abominable hypocrisy, and most deceitful dealing of false Apostles, in the sight of God, and of our Saviour Christ.  
The only true preaching, and hearing, or reading, and meditating of the passion of our Saviour; is, when we learn from hence, so to sorrow for our own sins, that we do acknowledge, that we had deserved all the punishments which fell upon our Saviour: yea and that they should have continued upon us, with all disgrace before God, for ever and ever. And therefore, that knowing ourselves to be once delivered by our Saviour, we do thenceforth generally renounce all ungodliness, and wicked lusts: that is to say, all our sin and wickedness, which our Saviour suffered for, on our behalf.  
This general doctrine, may profitably be illustrated, by some particular sins, which the sufferings and death of our Saviour, aught in special manner, to move us to forsake. Question. Which therefore may some of them be?  
Answer. To speak more particularly; the due meditation of the sufferings and death of our Saviour, must needs be as a most strong engine, to make a notable battery, yea to work the overthrow of all pride and vain glory, and of the inordinate love of the profits, pleasures and honours of this world: the which do naturally, and through the suggestions of the Devil; mightily rule and reign, in our wicked hearts.  

Explication & proof.  They do so indeed. Yet the power and death of our Saviour, is more mighty in the hearts of true believers, to suppress and destroy them; then our own natural corruption, and the temptations of the devil, are to continue and uphold them, in the strength of their dominion. For who can be proud of himself, if he do duly bethink himself, after what manner it was necessary for the Son of God to abase himself for us: or else vile and wretched sinners that we are, we must have perished in the most base filth of our sins, for ever? And who loving Christ that died for him, can immoderately affect the world, and the things thereof; when he seethe by daily experience, that the world, and all things therein, are unkindly & adversly bend against him? Love not the world (therefore saith St. john) nor the things that are in the world, etc. 1. ep. 2.15.16.  
Thus much, for a taste of those evils, which the meditation of the sufferings and death of our Saviour, do call us from.  
Question. NOw which are the good things, which they move us unto, and call for at our hands?  
Answer. The due meditation of the sufferings & death of our Saviour, teacheth & requireth of us not only to deny ungodliness, and worldly lusts; as hath been already answered: but also, that we live soberly, and justly, and godly, in this present world.  
So in deed we read Tit. 2. verses. 11.12.13.14.15. For (saith the Apostle) the grace of God which bringeth salvation to all men hath appeared. What grace? 
Explication. and proof.  Even the most free favour & mercy of God, in giving his only Son our Lord jesus Christ, to the death for us. This grace (as the Apostle addeth) teacheth us; not only to deny ungodliness and worldly lusts: but also, that we should live, first soberly: that is, with good moderation, touching the use of those worldly blessings which God hath blessed us withal: secondly, righteously, that is, in yielding to all and every one, that which of right belongeth unto them, for the comfort of their life: thirdly, that we should live godlily, that is, with a religious and holy regard to obey and please God in all things, specially in the duties of his divine worship and spiritual service: Looking (as the Apostle addeth yet further) for the blessed hope and appearing of the glory of the mighty God, and of our Lord jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. These things (saith the Apostle) teach, and exhort, and rebuke, with all authority. And that by good reason, even from this most weighty consideration of the death of the Son of God our Saviour, to redeem us.  
A learned Interpreter, speaking of these three words of the Apostle, Soberly, justly godly, he moveth to the careful regard of them, in these two verses following in Latin:  
Haec tria perpetuó meditare adverbia Pauli:  
Haec tria sint vitae regula sancta tuae. The which we may english thus.  
Three words of Saint Paul, in mind see thou bear:  
Sober, just, godly: life's good rule they are.  
For the proof of the same duties, belonging to the consideration of the sufferings, death, and bloodshed of our Saviour upon the cross, read that notable exhortation of the Apostle Peter. 1. Ep. chap. 1. ver. 13. etc. Wherefore gird up the loins of your minds and be sober, etc. As obedient children not fashioning yourselves to the former lusts of your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation, etc. Knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of the Fathers, But with the precious blood of Christ, as of a Lamb undefiled and without spot, etc. And ver. 2. of the same chapter (as we should have said before) th● faithful are said to be elect according to the foreknowledge of God the Father; unto sanctification of the Spirit through the obedience a●d sprinkling of the blood of jesus Christ. And chap. 2. verses. 24.25. Christ his own self did bear our sins in his body on the tree, that we being delivered from sin should live in righteousness, etc. And afterward again, chap. 4.1.2. Forasmuch then, as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered i● the flesh, hath ceased from sin, That he henceforth should live as much time as remaineth in t●e flesh, not after the lusts of men, but after the will of God.  
This care of pleasing God, in leading a righteous and holy life, is said to be the end of our redemption. Luke. chap. 1. verses. 74.75. And so we read also 1. Cor. 6.19.20. Know ye not that your body is the temple of the holy Ghost, who is in you, whom ye have of God? and ye are not your own. For ye a●e bought for a price, therefore glorify ye God in your body and in your Spirit, for they are Gods. But how shall we glorify God if we l●ue in sin?  
Read also Ephes. chap. 4.32. Be ye courteous one to another and tender hearted, forgiving one another, even as God for Christ's sake forgave you. And chap. 5.1.2. Be ye therefore followers of God as dear children, and walk in love, even as Christ hath loved us, and hath given himself for us, to be an offering and a sacrifice of sweet smelling savour to God. Likewise Colos. 3.12.13.14. And Phil. 2.1. etc.  
Moreover, for our cheerful, reverend, and zealous worshipping of God, from the force of this argument: read Revel ch. 5.9. etc. And Ps. 22. from the 23. verse, etc. after a prophesy of the sufferings of our Saviour. Whereunto also may be referred, all those prophetical exhortations in many Psalms following one another, from the 95. to the. 101. For all rejoicing is grounded upon this, that our Lord jesus Christ hath died for us; and by his death hath reconciled us to God, etc., according to that of the holy Apostle. Let him that rejoiceth, rejoice in the Lord etc. 1. Cor: 1.31. and Gal: chap: 6.14.  
Thus then, all that have any comfort in the sufferings and death of our Saviour, must humble themselves and be obedient to him: as Heb: 5.10. He was made the author of eternal salvation to them that obey him. And if any will not do thus: let us here remember again what john the Baptist hath said, in the Gospel according to john. ch. 3.36. He that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.  
And beside all that hath hitherto been said concerning this answer: the consideration of the sufferings and death of our Saviour for us, aught to provoke us to be willing with all meekness, to suffer for his sake: as 1. Pet: 2.19. and so forth to the end of the chapter. Here call again to mind, john 15.18.19.20. 
Virel.  Act: 14.22. 2. Tim: 3.12. Heb: 12.1.2.3.4. For as it is well said of one, The servants of God may not look to be without afflictions and troubles here, so long as the devil is not without envy, nor the world without malice, etc. Hereunto therefore, let us not forget to prepare ourselves, according to the often admonitions of the holy Scriptures in this behalf: & after the most blessed example of our Saviour himself: lest unhappily, we should be like the unadvised warrior, or builder, that neither considereth the charge of the matter, nor the power of the adversaries Luke 14.28 etc. And lest we should be in the number of those, which boast at the putting on of the harness, as if they had already fought the battle, & were presently to put it off. For such have no good ground, or warrant, for hope of any prosperous and blessed success.  
And yet further; this may in no wise be neglected of us: that all whatsoever we suffer, or do in obedience to our Saviour Christ, and for his sake; it must proceed of love, and be willingly, yea joyfully, both performed, and endured of us. For without love, all is nothing, whether we respect God or men. 1, Cor: 13.1.2.3. And therefore worthily saith the same Apostle, 2. Ep: 5.14.15. The love of Christ constraineth us: because we thus judge, that if one be dead for all, then were all dead (that is, were worthy of death, yea of eternal death) And he died for all, that they which live, should not henceforth live unto themselves, but to him which died for them and rose again. Read also, 1. john. 4.10.11. And james ch. 1. verse. 2. And 1. Pet: 1.6 7.8.9. and ch. 4.12 13.  
Finally, the death of our Saviour Christ, doth most earnestly challenge this at our hands, and at the hands of all faithful Christians; that we be very chary that we do by no means, in any point, go about to alter or violate that most holy covenant, or last will and Testament: which he hath for ever sealed and ratified by his most precious blood, Read Gal: 3.15. and Heb: 9.15, 16, 17. and ch. 13.20. alleged a while since. For this we must know, that if we keep not the will of our Saviour inviolably, we do frustrate as it were all those legacies, which he had bequeathed us: as may appear by that which the Apostle teacheth, concerning the abuse of the Sacrament of his death: 1. Cor: 11.26.27.28.29.  
Thus then, we may perceive; that according to the notable saying of a learned man, 
Pet: Mart in cap: 5. ad Rom-verse. 9  Nulium habemus librum, uberiori doctrina refertum, quam mortem Christi. Eam si diligenter excutiamus, omnia fermè officia, quae ad salutem necessaria sunt, edocebimur. We have no book filled with more plentiful instruction, than the death of Christ. The which, if we shall diligently search into, we shall be informed in all duties almost, which be necessary to salvation.  
NOw from the duties of the death of our Saviour, let us proceed to those things, which accompanied his death.  
Question. And first, what duties doth the consideration of the rending of the vail of the Temple; require of us?  
Ans. It showeth plainly, that although the jews stood bound, until the death of our Saviour, to worship God, according to the outward ceremonies, and sacrifices of the law: yet since that time, neither jew nor Gentile, do stand bound thereunto; but are to worship God, more spiritually, according to the instructions, and directions of the Gospel.  

Explication and proof.  It is even of itself evident to be so indeed. For seeing God himself hath rend the vail; and that also, even from the top to the bottom: what reason, or authority, can any man have, to go about to sow it again? And much less, can any have any found reason, or lawful authority, to hang up another vail in stead of it.  
This hath been laid open more at large, in the interpretation: and therefore we will not stay any longer upon it, at this time.  
Question. But is there no other duty required?  
Answer. Insomuch as the kingdom of heaven (both the kingdom of grace, and also the kingdom of glory) is laid more open unto us, by our Saviour Christ then ever it was under the law, as the rending of the vail gave to understand: we ought therefore, to be so much the more careful, not only to make our entrance into the kingdom of grace, but also to continue and increase in holiness, and in all good fruits thereof, until it shall please God to take us out of this world unto himself; even to that place, which is said to be within the vail: that is, into his heavenly kingdom of everlasting blise and glory. Heb: 6.19.20.  

Explication and proof.  It is very meet indeed we should do so, unless we would show ourselves, intolerably unthankful to God, for his grace in so special manner offered unto us: according to that notable exhortation, in another place of the Ep: to the Heb: chap: 10. verse. 19 etc. in these words, Seeing therefore brethren, that by the blood of jesus, we may be bold to enter into the Holy place, By the new and living way which he hath prepared for v●, through the vail, that is, his flesh: And seeing we have an high Priest, which is over the house of God. Let us draw near with a true heart, in assurance of faith, sprinkled in our hearts, from an evil conscience. etc. Thus, the old vail (which shadowed) being rend and taken away: we have a new vail in Christ, which giveth a clear light unto the kingdom of heaven: and therefore we ought so much the more cheerfully, to walk on forward vn●o it.  
Such therefore are the duties, belonging to the comfort of faith, touching the rending of the vail of the Temple.  
Question. Now what is our duty, in consideration of the earthquake, cleaving of the stones, and the opening of the graves, at the death of our Saviour Christ?  
Answer. Hereby we are admonished, to take heed, that we be not as the jews were, a hard hearted and rebellious people, to despise the counsels and judgements of God, and to oppose ourselves against Christ: but contrariwise, to learn even from these reverend works then wrought, by the mighty hand of God; to esteem most reverendly of him, as of the glorious Son of God. And to take encouragement, to lead the lives of the righteous, as becometh the Saints of God: that so we may both die the death of the righteous, and also be partakers o● their resurrection; in so much as the opening of tho●e graves, was a testimony from heaven; to declare that all graves, shall one day give up their dead, as the graves of these Saints did.  

Explication and proof.  We may indeed justly be admonished, from the consideration of these reverend works of God wrought at that instant; to be careful of these duties, both in judgement, and also in practice: lest, i● we should b●e like the wicked jews; that should come upon us, which fell on them, as the more ancient imprecation of the holy Prophet, might justly cause us to fear, Psal. 28.5. They regard not the works of the Lord, nor the operation of his hands: therefore break them down and build them not up. This ruin, brought the wicked builders among the jews upon themselves, and upon their people: because they rushed themselves, so proudly, against this building of the Lord, yea even against the foundation stone, which his own hands had most tryly squared and laid. God of his infinite mercy, deliver and preserve us always, from that wicked, profane, and obstinate mind, for jesus Christ's sake. Amen.  
But let us come to those effects, which these reverend works of God, and the rare manner of the death of our Saviour, wrought in the hearts of the beholders: yea even in the hearts of the most part of the profane, and wicked persecutors of him.  
Question. What ought we to learn from them?  
Answer. That fear, which took hold of them on a sudden by their beholding of them; ought to take a settled abode in us for ever: by our continual reading, hearing, and meditating upon them.  
That good testimony, which they gave concerning our Saviour, after a sort constrainedly, and by forcible, or terrible eviction; aught to be yielded of us, most willingly and gladly.  
Finally, to the end we may avoid confounding terror and compunction; yea utter desolation, with the obstinate sort of the jews: and to the end, we may, on the contrary, have peace to our consciences; we must take heed, that we do nothing either of ourselves or by the instigation of others, against Christ, or against his truth, or against any true Christian professing his b●essed name, to the least hindrance of the truth; but all that we can, for Christ and for his truth, and for all that are Christ's, for his truths sake.  

Explication & proof.  To these purposes indeed, may the examples, which God hath set before us, stand us in very good and profitable use. God give us grace to make such good uses of them: and namely, from those excellent women, who would by no means be feared from the profession of their love, and duty, to our Saviour; neither in death nor after. Let their example teach us, to account it a shame for us, (now since the time of the resurrection of our Saviour etc.) not to profess his name: notwithstanding any terror of the wicked, or any loss, or hurt, that might any way grow unto us, thereby. Otherwise, these women shall rise up against us, at the last day. And whereas we cannot now, do the offices of love to our Saviour himself; let us do them to our Christian brethren in his stead, according as just occasion shallbe offered: seeing, as we know, our Saviour doth account that done to himself, which is done to the least of them. Neither let men only be careful, but women also; seeing the example is of women. For seeing they are heirs of the same grace, let them as companions with men, be careful to perform like duty with them.  
Now in the next place, what duties may this require of us; that God in his divine providence, did as well fulfil his own will, in frustrating the will and desire of the jews touching the breaking of the legs of our Saviour, as in leaving him that pierced our Saviour with his spear, to his own wicked will: and so in either of them, fulfil the prophecies of the holy Scriptures.  
Question. What duties may the consideration of this, require at our hands?  
Answer. We are herein, greatly to praise and glorify the name of God; because he hath hereby, in a very lively manner, manifested and confirmed unto us, the certainty of his holy counsels: against all doubtful contingency of contrary events.  
Whereupon also, we may well learn, to confirm our hearts, with all comfort and peace in believing; to commit ourselves to the same his most faithful and divine providence, while we walk in his holy ways: and that even without fear of any the least evil to fall upon us, above that he shall think good; or otherwise, than he will turn it to our singular benefit, in the humbling and trying of us therewithal.  

Explication & proof.  The consideration hereof, m●y justly teach us so much indeed. And therefore (as well counseleth a learned and godly Preacher) Precemur Deum, uti nobis hanc gratiam largiatur, ut in omnibus angustijs & difficultatibus, ad sacrosanctam eius & tutisimam providentiam, ut ad sacram anchoram confugiamus, patienter exitum illius expectantes, ut pulchre monet Psalmus 27. quò tandem, cum eodem Propheta, verè in has laudes erumpamus, Exspectando exspectani jehovam, & inclinavit sese ad me, & audivit clamorem meum. Psalm: 40.1. That is, Let us pray to GOD, that he would give us this grace, that in all our straits and difficulties, we may fly to his most holy and safe providence, 
The Duties in respect of his burial and continuance in the grave.  as unto a holy ancre-hold, patiently waiting for that issue which he will give, as the 27. Psalm doth notably admonish. To the end, that at the last, we may with the same Prophet, upon just occasion, break forth into these praises, I have earnestly (or patiently) waited upon the Lord, and he inclined himself unto me, and heard my cry. Psalm: 40.1.  
LEt us come to the consideration of the burial of our Saviour.  
Question. What duties, ought the comfort of faith, to yield in this respect?  
Answer. To speak generally, all the duties belonging to the comfort of faith in our Saviour, in respect of his death; they may be furthermore required at our hands, in regard of his burial: the which, together with his continuance in the grave, is a further confirmation of his death, and of the fruits and benefits thereof.  

Explication & proof.  This standeth with good reason. For as the burial is a further confirmation of his death: so it may be a further admonition unto us, to walk so much the more carefully, in those duties, which the death itself doth challenge at our hands. And so doth the Apostle Paul reason in the 6. cha: to the Rom: from the 12. verse, to the end of the chapter. Let not sin reign therefore in your mortal body, that ye should obey it in the lusts thereof. Neither give ye your members as weapons of unrighteousness unto sin: but give ye yourselves unto God, as they that are alive from the dead, and give your members as weapons of righteousness unto God, etc. This general exhortation is raised from the due consideration of the death and burial of our Saviour Christ.  
But let us now consider more particularly, what duties, the comfort of the burial, may require of us.  
Question. Which are they?  
Answer. To speak more particularly, the burial of our Saviour, in consideration that he did not only die for our sins, but also yielded himself to be buried; to the end (as hath been observed in the Comforts) he might show him●elfe more clearly, to be the most mighty conqueror over death, & over the grave on our behalf: it teacheth us, first not to content ourselves to leave sin for a certain season, as it were half dead, and so laid forth by the walls; but to labour still after the full and perfect destruction of it, and to cover it so deep, and to lay so heavy a weight upon it; that it might never be able to recover the former life and strength again. And that even to this end; that we might be still more and more, both willing, and also able, to walk before God in the duties of the first resurrection: in comfortable hope to attain to the second resurrection, which shall be of our bodies at the last day; as was further observed likewise, in the Comforts heretofore.  
And secondly, as a consequent hereof; insomuch as our Saviour did not refuse to submit himself, to be in the state and condition of the dead for a time, and even bodily to be laid down and detained in the grave: we learn, that we ought to be willing to yield ourselves, to the good will & pleasure of God, in the same behalf: nothing distrusting his goodness toward our souls, through any fear of death, or the grave, or of him that hath the power of death which is the Devil, or of hell itself, whereof it hath a certain resemblance, both in nature and also in name.  

Explication & proof.  So it is indeed, through the guiltiness and desert of sin. For all men, destitute of the grace of God, and void of faith: either do, or may justly fear, the grave, as it were the suburbs of hell, and an entrance to eternal destruction.  
Yea the excellent servants of God, have so feared it; at such time as they could not find themselves so well prepared, and fitted to die in the Lord, as they desired to be, (as we read, in the 6. Psalm, and in diverse other places of the holy Scriptures) until that by faith, they had recovered themselves, so as they could comfort themselves, in certain hope of their eternal salvation: to say in some measure of good persuasion of heart, O death where is thy sting? O grave were is thy victory?  
Touching one and the same name, attributed both to hell and the grave, this being a representation of that, by reason of the discomfort of it, to all unbelievers: it hath been plentifully declared, in the explanation of the doctrine of our saviours descension to hell.  
And that the duties rehearsed, aught to be yielded, in respect of that comfort, which the burial of our Saviour affordeth; it is evident in the 6. chap: of the Ep: to the Rom: above rehearsed: and likewise in the 2. ch. of the Ep: to the Colossians, where the same is mentioned again, to the same purpose: as was also alleged in the Comforts.  
Furthermore; like as we desire, that the Lord our God, of his infinite mercy, for our saviours sake (even because he died and was buried for us) would therefore bury our sins as it were in the grave of Christ, that they might never come up before him in remembrance against us: so is it our duty, to bury them ourselves; that is, to leave and suppress them in such sort, that they may never rise up in practice, or allowance with us: to provoke the Lord against us, as in former times they have done.  
And yet further, the due consideration of the godly boldness of joseph & Nicodemus; yea and of the women also, in showing forth their love and reverence toward our Saviour in the honourable burial of his body being dead, and that also in a time of danger: it may justly admonish us, and all Christians, of our duty, in seeking by all lawful ways and means, to declare that reverend regard which we have of him. For seeing these did so, toward the dead body of our Saviour; much more ought we to give honour unto him, being alive, and at the right hand of the majesty of God, ordained the sovereign Lord, and judge of all the world.  
And hereunto, let us encourage ourselves, from that good success, which God gave to joseph, in that he moved the heart of Pilate, to grant him his sure: nothing doubting, but if we do with a single heart, rightly seek the glory of Christ our Lord; in honouring his Person, in furthering his Gospel, in succouring his people our brethren, by such authority, and with such riches as we have, and by means of such good friends, as any of us can make: God will be with us therein, and bless us above that we can ask or think. Let us also, animate and hearten ourselves hereunto; by beholding that confusion, which the Lord cast upon the chief Priests, and pharisees; who made their contrary suit against our Saviour Christ. For although they prevailed with Pilate (a man of no value, carried hither and thither, in the lightness of his unstaid conceit and affection) so that they had full liberty granted them by him, to put their malicious devise in practice, according to their own hearts desire: yet God from heaven laughed them to scorn, and utterly confounded them, howsoever they would not see it, neither will their graceless posterity see it to this day: but do abide still in the obstinacy of their wicked forefathers, who most wretchedly renounced the Lord our Saviour and Redeemer. But thanks be to our God: who hath given us grace to see it. Let us therefore abide faithful to our Saviour in all good duty; yea, let us increase more and more therein: nothing doubting of most happy and blessed success in the end, against all contrary endeavours of all the enemies of our Saviour, and his Gospel, whether more secret and crafty underminers, or more open and violent oppugners of the same: whether by spiritual encounter of false prophesy by speech & writing, or by outward force of hostility & war. Our Lord jesus Christ (whom no force could hinder from rising again out of the grave, wherein his body lay dead) will most assuredly prevail against all his adversaries, of all sorts whosoever. They shall all be subdued under his feet, as we read Psal. 110.1. and 1. Cor. 15.25.  
Moreover; and beside all that hath been said: seeing the wickedness of the nature of us all, is discovered by the example both of jews and Gentiles, in their extreme contempt, and most cruel pursuit against the Son of God: yea, even that wickedness, whereby the Devil at the first; corrupted our first Parents, in moving them to aspire to be as Gods (For we are all by nature very ra●ke rebels, descended of a traitorous stock: 
The danger of not believing the Articles of his sufferings.  so that justly might the Lord cast a double condemnation upon the world, unless it had pleased him, to the more wonderful overthrow of the Devil, and all reprobates, to turn that to the salvation of the elect, whereby we had deserved to be twice condemned. Let us therefore, from hence learn betimes, and so forth, to persevere continually, to humble ourselves under the holy hand of God: and to seek for his grace and mercy, that we be never led into the tentation of the Devil; that we should be found rebels and traitors against the Son of God. And chief, let all such, take heed to themselves, whosoever be in high place above the rest: and are endued with special gifts of wit and learning, etc. For if they be left unto themselves, and to the will of the Devil; the cause of our Saviour Christ shall no sooner come before them, but the higher their places, and the greater the pride of their natural wit, or the show of their holiness is; by so much will they show themselves to be the more sore and spiteful adversaries unto him, in the resistance of his Gospel, and in vexing the true and faithful professors thereof.  
To conclude this part of our inquiry, this we may boldly affirm: that if any doctrine will do us good, this of the sufferings of our Saviour must have a chief place in the effecting of it. And it cannot be, that it should be truly known, and believed: but it must needs have such manifold and admirable effects, as have been rehearsed.  
Question. Now on the contrary, what is the danger of not believing, and of not yielding this obedience, in regard of the sufferings, and death of the same our blessed Saviour?  
Answer. Whosoever do not believe, that he hath suffered all these extreme pains & reproaches, even comparable to the reproach and torment of hell, both in body and soul for their sins; neither that the sufferings of our Saviour alone, are perfectly sufficient for their redemption and reconciliation with God; neither do regard to know and obey the Gospel in this be ●a●fe, they shall surely die in their sins, and justly bear their own reproach and torment, both in body and soul for ever in hell. Specially such, as having received knowledge, and some taste of the heavenly gift; do afterward fall away: and tread under foot the Son of God, accounting the blood of the Testament, as an unholy thing.  

Explication and proof.  So indeed we read, Heb: 6.4.5.6. & ch. 10.28.29, 30.31. with a more full declaration, than you have rehearsed out of them, Read also, john 8.24. where our Savi: generally affirmeth, Except ye believe that I am he, ye shall die in your sins. And john the Baptist, john ch. 3.36. He that obeyeth not the Son, shall not see life, but the wrath of God abideth on him. This wrath of God, is upon such even in this life: but it shall be more heavy to the soul immediately after this life ended; but most of all both to body & soul, when our Savi: shall come to execute his last judgement: according to the word of our Savi: himself. Luk. 9, 26. And of the Apost. Paul, 2. Thes. 1.6.7.8. etc. Verily, as our Saviour had the perfect sense & feeling of his dolorous sufferings for sin: so will he come with perfect indignation, against all such, as shall despise his sufferings, and take delight in their sins.  
To speak more particularly, if we believe not to be set lose by the bonds of Christ, we shall lie bound still in the fetters & chains of our sins: for unless the Son make us free, we cannot be free. If we believe not that Chr: our Lord was scourged for us; we ourselves shall taste of the whip of god's wrath. If we believe not that he was as the sheep before the shearer, dumb for our sakes: we shall never be able to open our mouth before God to plead for ourselves. If we believe not that he was condemned at the judgement seat of Pilate for us: we shall be condemned before the tribunal seat of God's judgement. Finally if we believe not that he sustained the torments of soul for us, comparable to the torments of hell for a tim●; we shall for ever be tormented with them. Thus necessary is it, that every true Christian, do believe firmly in the most perfect, & alsuf-ficient sufferings of our Sa: Changed endured by him for every one of us. Let us therefore pray accordingly, as the Apostle teacheth us, Heb. 13.20.21. That the God of peace would vouchsafe even through the blood of the everlasting covenant to make us perfect in all good works, to do his will working in us that which is pleasant in his sight through jesus Christ, to whom be praise for ever and ever, Amen.  

Belief in God the Son, who the third day rose again from the dead.  As for those that go about any way to lessen the grievousness of the sufferings of our Saviour; 
The ground and meaning of his glorification in general.  as if he had but only made a show of suffering as the Simonians & divers other heretics are said to have fantastically imagined: or as if the sufferings of Martyrs must be joined with the sufferings of Christ, to the perfect merit of salvation: or as it the sufferings of Christ, were not properly & chief in his soul, nor necessary so to be: or on the contrary, as if the soul of our Saviour had suffered after death, in the place of torment in hell, or that the Godhead of our Saviour suffered, as the heretics called Theopaschitae affirmed: let us utterly withdraw our hearts from their opinions, being erroneous from the faith, both on the right hand and on the left, in excess and in defect.   

Belief in God the Son, who the third day rose again from the dead, and so began his exaltation or glorifying.  
Having thus gone through the doctrine of faith, concerning the whole humiliation of our Saviour Christ in our human nature; even from his incarnation, to his very last sufferings unto death: yea even to the last moment of time wherein he continued in the grave in the state and condition of the dead. Let us now henceforth, proceed to the doctrine of that his exaltation and glory, which followed the same his humiliation and sufferings. For this is the orderly course of the revealing of our Saviour Christ to his Church. And herein consisteth the whole doctrine of our belief in him the second person of the most holy and blessed Trinity, the Son of God: that he hath taken our nature, to the end he might be a meet mediator for us unto God, to the purchasing and performing of our eternal redemption, justification, and salvation. According to that which our Saviour himself said to two of his Disciples, the same day wherein he rose again from the dead. O ye fools (saith he) and slow of heart, to believe all that the Prophets have spoken: Ought not the Christ to have suffered these things, and to enter into his glory? Luke 24. ver. 28. According also to that of the Apost Peter. 1. ep. 1.10.11. Where he affirmeth that the prophets inquired diligently, after the time and season, wherein the sufferings of our Saviour should be revealed, and the glory which should follow the same. Unto whom (as the Apostle saith further) it was revealed, that not unto themselves, but that unto us they should minister the things which are showed unto us. etc. And according to that of the Apostle Paul, Act. 26.22.23. I witness no other things, but those which the Prophets and Moses did say should come to pass: to wit, that Christ should suffer, and that he should be the first that should rise from the dead, etc.  
Wherefore, seeing by the ministery of the Evangelists & Apostles, the glory of our Saviour Christ which followed his sufferings, is revealed unto us in the holy Scriptures of the new Testament, as well as the sufferings themselves: let us according to the example of the holy Prophets, inquire af●er the same. First of all therefore, Question. what was the glory or exaltation, which followed after the humiliation and sufferings of our Saviour?  
Answer. The glory of our Saviour Christ which followed his sufferings, comprehendeth.  
First, the deposition or laying down and leaving of all his human infirmities, and natural weaknesses in the grave.  
Secondly, the recovering assuming, and taking to himself, that whole perfection of our human nature, wherein God at the first had created Adam: yea and that in a more excellent and perfect degree, at might best beseem the natural Son of God, the eternal King and Saviour of his people.  
Thirdly, the glory of our Saviour Christ comprehendeth that more clear, sensible, and full manifesting of his divine nature, and the infinite power and grace thereof: both by the raising up of the body from the dead, an● also b● the ascending of the whole human nature, both body and soul up into heaven to the right hand of the Majesty of God.  
Fourthly, it comprehendeth that possession of all sovereign and divine power, which he hath in heaven: even in that he is in the nature of man, 
The ground and meaning of his glorification in general: & the Comfort arising from the same.  seated at the same right hand of God the Father, to rule and govern all things.  
Finally, the glory of our Saviour Christ comprehendeth that authority which he hath (even in that he is the Son of man) to judge the whole world, at the last day.  
Thus large indeed, is the glory and exaltation of our Saviour Christ even in his human nature: 
Explication & proof.  answerable to the degrees of his humiliation, considered before at large. The which humiliation of our Saviour, we will here briefly call to mind, for the more clear illustration of that glory which we do presently inquire of. For like as, though he were the Son of God, in most high glory one with the Father, yet humbled himself; (first to take our human nature to the divine, ●n personal union: secondly in that same personal union, to take all the infirmities of the same our human nature, even all infirmities which sin hath brought upon us, such as are hunger & thirst, weariness, faintness, sorrow, yea so as in this respect he hath yielded himself in all things like unto us, sin only excepted, as the holy Apostle teacheth us: thirdly in the same our nature to be subject to the whole law of God, both ceremonial, & therefore was ccircumcised; moral, & therefore was subject to his natural parents; judicial, & therefore was subject to death by civil judgement: yea four, more than this, to bear the whole curse of the law & spiritual punishments in his soul, whatsoever were to be endured of him for us to a kind of death thereof, in feeling the horror of Gods forsaking of his creature for a time, so far as it might be a punishment of our sin upon him, without any sinful forsaking of God on his part, as we had done: finally, as our Saviour being the Son of God, humbled himself, not only to death, but even to descend into the grave, and to lie for a time in the most low and base estate & condition of the dead, as touching his body) so after the humiliation even of the divine nature (after a sort) by reason of the personal union with the human for the work of our Redemption and salvation; the human nature (the same work of our redemption accomplished) hath been glorified and exalted with a certain divine glory in such sort as hath been also expressed. Both which points of our faith (as well humiliation as exaltation & glory of our Saviour) the Apostle Paul doth notably comprise in that one place of his holy ep: or letter sent to the Philippi. as we read, ch. 2. v. 5. Let the same mind be in you (saith the Apostle) that was even in Christ jesus, etc. even to the 11. v. I pray read the text in your Bible. And Act. 3.13. The God of Abraham, & Isaak, & jaakob, the God of our Fa hers (saith the Apostle Peter) hath glorified his Son jesus whom ye betrayed, etc. The comfort of this most high glory & exaltation of our Lord and Sau: Chr: in our human nature, after that he had perfectly humbled himself, and suffered for our sins in the same, though personally united to the divine nature: the comfort is exceeding great, in this most exceeding great work & mystery of our redemption, according to the thanksgiving of the Virgin Mary Luk, 1.46. etc. & according to the thanksgiving of Zacharias, as it followeth in the same ch. from the 68 v. And even herein is the comfort exceeding great, that we may rejoice with joy unspeakable & glorious, seeing the fruit of this humiliation & exaltation of our Savi: is our salvation & glory also: according to that, Heb: 2.9.10. We see jesus crowned with glory & honour, who was made a little inferior to the Angels, through the sufferings of death, that by God's grace he might taste death for all men, etc. Whereby as it followeth, he brought many children unto glory, etc. And 1. Pet: 1, 9, In whom you believe & rejoice with joy unspeakable & glorious. Receiving the end of your faith, even the salvation of your souls. For this we must well understand & consider, that albeit the purchase of our redemption & salvation hath been perfectly made & obtained for us, by the merit & worthiness of the humiliation & sufferings of our Sa: in a limited & finite time; yet the communicating of them unto us, & our attaining & enjoying of them, to the comfort of our faith here in this life, & to the glorifying of us for ever in the kingdom of heaven, dependeth upon the advancement & eternal glorification of ●ur Saviour. So then, it was necessary, that our Sa: Changed should not only humble himself, & suffer for the sins of us, most vile & base sinners; whose sins & reproach, he of his infinite love & pity toward us, took upon him: but also that he should be lifted up & advanced in the highest degree of glory, because of the excellency of his divine person, & because of the dignity of his most high office of eternal meditation, & for the glory of God the father: according to his own most holy and gracious counsel; & according to the revelation of the good pleasure of his divine will herein, by the spirit of prophecy, from the beginning of the world.  
Now furthermore, as the comfort hereof is exceeding great to our faith; 
The ground and meaning of his glorification in general. And our duty in respect thereof.  so ought the duty to be, both in the affection of our heart, and also in the external actions and obedience of our lives: as we may perceive by that which hath been alleged concerning the comfort, Philip. 2.5. Let the same mind be in you that was even in Christ jesus etc. And as we read from the beginning of the chapter: If there be therefore any consolation in Christ, (that is, any Christian consolation, to wit, either from his humiliation or from his exaltation) if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, Fulfil my joy (saith the holy Apostle) that ye be like minded, having the same love, being of one accord, and of one judgement, That nothing be done through contention, or vain glory, but that in meekness of mind, every man esteem other better than himself. Look not every man on his own things, but every man also on the things of other men. And then it followeth (as was alleged a little before) Let the same mind be in you that was even in Christ jesus, etc. And so the Apostle layeth open the ground of the former duties, from that which is the ground of all, both former, and present, and also of all perpetual and future comfort. Likewise in the former Epistle of Peter. chap. 1. ver. 8. alleged before that; concerning the comfort. Where (from the comfort and joy, that we have by the sufferings first, and then from the glory of our Saviour) he exhorteth all Christians, more and more to rejoice in him, and to love him; yea, even to rejoice in him in the midst of the temptations and trials of faith: the which (as the Apostle teacheth) is more precious than gold which perisheth (though it be tried with fire) that it may be found to their praise, & honour, and glory, at the appearing of jesus Christ. And afterward. verse. 13. Wherefore gird up the loins of your minds: be sober and trust perfectly on the grace which is brought unto you, by the revelation of jesus Christ, As obedient children, etc. To the which end also let us remember always, that upon condition we suffer with our Saviour Christ, we shall also be glorified with him. For by humility is the way unto glory: according to that. 2. Tim. 2.11.12. It is a true saying, for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. Read also Rom 8.28.29.30. etc. to the end of the chapter: and likewise that notable exhortation. Heb. 12.1.3. etc.  
But that we be not overlong in the general consideration of the most high glory and exaltation of our Saviour Christ, let us know, that as all comfort is warranted unto us by it: so all duty is justly made tributary unto it. Yea even to the yielding of all divine honour and glory to this our Lord and Saviour; simply unto him as he is God, yea as he is in one Person both God and man, for the Godheads sake: like as we yield civil honour to the Crown, Sceptre, and chair of Estate of the King, for the honour we bear to the King himself. Yea, much rather to the humanity for the Deities sake, because it is never separated from the Deity: as the Throne, Sceptre, and Crown are oftentimes, from the person of the King, etc. 
Homil. 1. in Hist. Pass.  So that (as learned Beza saith very well) Toti personae Christi debetur adoratio religiosa, quem una implet gloria, Deitatis nimirum respectu d●recté, quatenus verus est Deus: humanitatis veró obliqué, quatenus nimirum haec humanitas est Dei filii humanitas, etc. That is, Religious worship is due to the whole person of Christ, whom one glory filleth: to his Deity directly, insomuch as he is very God; but to his humanity indirectly, and only in this respect, that humanity is the humanity or manhood of the Son of God.  
Only now, let us observe generally, concerning the glory and exaltation of our Saviour Christ, that as before his resurrection he did more specially execute his Prophecy, and at his death his Priesthood, though his kingly authority was not in the mean while idle and without operation: so although by his Resurrection, and his whole exaltation following the same, he doth more principally exercise his spiritual kingdom: yet he doth not lay aside his Prophecy and Priesthood. For they must all continue for ever; insomuch as by the grace of his everlasting kingdom, he continueth for ever the effect of all that which was once only done touching the act, in a limited space of time: according to that. Acts. 5.31. 
The particular degrees of his Glorification.  Him hath God lifted up with his right hand to be a Prince and a Saviour to give repentance to Israel, and remission of sins. And for the continuance of the Prophecy of our Saviour: read Act. 3.22. and so forth to the end of the chapter: yea, and that not only after his Resurrection, Act 1.3. but also after his Ascension up into heaven. joh. 16.5.7. etc. 12.15.25. Act. cha. 2. and Eph. 4.7.8. etc. So that we may truly say, jesus Christ yesterday, and to day the same is also for ever. Heb. 13.8.  
Hitherto more generally of that glory which followed the sufferings of our Saviour Christ.  
WE come now to the particular degrees thereof, as they are set down, in the Articles of our Belief.  
Question. How is that?  
Answer. The articles of our belief, teach both me and every Christian, to believe in jesus Christ the only begotten Son of God, our Lord; that after he had suffered under Pontius Pilate, was crucified, dead, buried, and descended into hell: The third day he rose again from the dead, ascended up into heaven, sitteth at the right hand of God the Father almighty: and that from thence he shall come to judge both the quick and the dead.  

Explication▪ and proof.  In these words in deed, the particular degrees of the glorious exaltation of our Saviour Christ are contained. The first whereof is his Resurrection from the dead. Act. 3.13. 1. Pet. 1.21. in which respect he is called the first fruits, and the first begotten of the dead. 1. Cor. 15.20. and Colos 1.18 Let us therefore in the first place, consider of this first degree. And to begin withal, insomuch as the holy Scriptures, must be the ground and warrant of every Article of our faith, as hath been hitherto observed, and as we learn from the practice of Saint Paul in his preaching of this point, as well as of other. 1. Cor. 15.1.4. and 2. Tim. 2.8. and from the practice of our Saviour himself after that he was risen, as we read Luke, 24. verses 25.27.44.46: for otherwise in matter of faith, whatsoever is without warrant from the word, it is fancy and not faith.  
Question. What ground therefore of holy Scripture have you, for the declaration and proof of the Resurrection of our Saviour?  
Answer. The holy history is faithfully recorded at large, by all the holy Evangelists. Matth. 28. Marc. 16. Luke. 24 john. ch. 20. and chap. 21. The same is more briefly testified, in many other places of the holy Scripture.  

Explication & proof.  Let us therefore, from these holy Scriptures, search out the doctrine of the Resurrection of our Saviour from the dead. The which also, (because it showeth a notable difference betwixt our Saviour Christ and all other men; insomuch as the most excellent men when they are once dead, do cease all their actions here in this world, and their thoughts are at an end, so that there is nothing to be said furthermore of them, than what they did or suffered while they were alive; whether we look to Moses or Elijah, or any other: but the Acts of our Saviour Christ are infinitely more and greater after his death than they were before, if we shall consider them not only in the raising up of his own body, and the bodies of many other that were dead, and in working of many signs and miracles by himself; but also in giving his wonderful gifts unto men immediately after his ascension, and in working most strange works by them, by the power of his divine word & spirit, and in giving his graces and by working of his works by his holy servants from time to time even to this day. Let us so much the more diligently, and with so much the greater delight, settle our minds to consider of this point of holy Doctrine, and so also of those which do follow. Remembering always, that this is so necessary a ground of our faith and salvation; that unless our Saviour Christ were risen again, all faith and all preaching were vain. 1. Cor. 15.14. therefore our Saviour himself doth stir us up to an earnest consideration of it. revel. 1.18, saying, I am alive, but I was dead: and behold I am alive for evermore, Amen.  
Question. But in what order shall we proceed, 
The order of handling this Article of his resurrection.  to consider of this doctrine of the holy Resurrection of our Saviour, from that history & ground of it, which you have already mentioned?  
Answer. I have heard you teach, that diverse things are carefully to be examined, to the end we may profitably understand and believe it.  
Question. It is true in deed. Which are those things so near as you can remember them?  
Answer. The first of them was: what this word of the Resurrection doth signify in this Article.  
Secondly, the time when our Saviour did rise again.  
Thirdly, the place from whence he arose.  
Fourthly, the manner how.  
Fiftly, the reasons or causes why he rose again.  
Sixtly, the proofs and confirmations that our Saviour is risen again.  
Seventhly, the comfortable fruits of his resurrection.  
Eightly, the duties arising from the same comforts.  
Finally, the danger of not believing in our Saviour Christ risen again.  

Explication  These were the things in deed, which we propounded to ourselves to consider of; as those, in the compass whereof, the whole doctrine of the resurrection, will (through the grace of God) be sifted out. Let us therefore examine these points one by one. And first of all,  
Question. What is the meaning of this word Resurrection (or to rise again) used in this Article of our faith?  
Answer. The word Resurrection (or to rise again) doth properly belong unto the body, and signifieth the quickening and setting of the body on the feet again.  

Explication & proof.  It is true. That is said properly to rise again, which was fallen before: but the body of our Saviour Christ was that which was fallen. And therefore that alone did rise again. Nevertheless this could not be done, but by the return and reuniting of the soul unto it, the which by death was separated from it before. Now that the death of the body (which cometh by the separation of the soul from it) is usually signified by the word of falling: it is plain in many places of the holy Scriptures; and namely Numb. 14.29.32. Your carcases shall fall in this wilderness. And 1. Cor. 1●. 5. there they were overthrown. But Numb. 26.65. Moses speaking of the same destruction, or casting down, expresseth it by these words. They shall die in the wilderness. Likewise whereas the Apostle saith. 1. Cor. 1●. 8 There fell in one day three and twenty thousand: Moses reporting the same fall, saith that all these, yea a thousand more died in that plague. Read also Leuit. 26.7.8. Psal 82 7. By the same word of falling doth our Saviour Christ himself speak before hand of his death: joh. 12.24. in that he saith, Verily, verily, I say unto you: Except the wheat corn fall into the ground and die, it bideth alone: but if it die, it bringeth forth much fruit. And that by the Resurrection, is meant the rising of the body; the history maketh it plain: because it was the body which the Soldiers watched. It was the body which the Angel told the women that it was risen again: even that body of his, which they came to imbalm, and the removing whereof Mary so much lamented; she thinking that some man had taken it out of the grave. It was the body, by the feeling and handling whereof, our Saviour did assure his Disciples, that he was verily and in deed, and not in appearance only risen again. The other words of the Article, do likewise make this plain, in that it is said, He rose again from the dead: that is to say, from the estate and condition of those that were bodily dead; of the which, all that died in the Lord; were in their souls alive with the Lord. And thus in the Prophecy of Isa. chap. 26.19. the word of resurrection is referred to the body expressly. Thy dead men shall live (saith the Prophet) even with my body shall they rise. Awake and sing ye that dwell in the dust, etc.  
It is true in deed, that these words of falling and rising again, are used otherwise in a borrowed kind of speech, to signify the falling, that is the sinning of the soul, and the spiritual calamity thereof: or the rising, that is, the returning of the soul unto God by repentance, and amendment of that sin, whereby it fell from obedience to God before: as jer. chap. 8.4. Thus saith the Lord, 
The meaning of the word Resurrection.  Shall they fall and not arise? shall he turn away, and not turn again? And Luc. 2.34. Beheld (saith Simeon speaking of our Saviour Christ a few days after he was borne) this child is appointed for the fall, and for the rising of many in Israel. Likewise Rom. 9.31.32. They have stumbled at the stumbling stone. As it is written, Behold I lay in Zion a stumbling stone, and a rock to make men fall: but every one that believeth in him shall not be ashamed. And again, chap. 11. verse. 11. I demand then (saith the Apostle) have they stumbled, that they should fall? God forbidden: but through their fall, salvation cometh unto the Gentiles, to provoke them to follow them. Wherefore if the fall of them be the riches of the Gentiles, how much more shall their abundance be? And verse, 15. For if the casting away of them be the reconciling of the world, what shall the receiving be, but life from the dead? And in this respect also, the Apostle john telleth us of a first Resurrection: that is to say, from the death of sin, wherein we naturally lie dead: before we can escapè the second death, and be partakers of the Resurrection of the body to everlasting life. revel. 20.5.6. And the Apostle Paul. Rom. 6.1.2. etc. 12. But neither this falling, nor this rising, belongeth to our Saviour Christ, because he never knew sin. For his soul being most pure & holy from the womb, continued so in the whole course of his life, even to death, & in death, without any falling, or the least declining that might be, from the obedience of God. Thus then we see, how in the first place, the word of Resurrection or rising again, is to be understood in this article of our faith. Wherein, though we have been somewhat long, yet I trust not without some good fruit.  
Question. NOw secondly, what are we to consider from the holy Story, which the Evangelists do record, concerning the time, when our Saviour Christ rose again?  
Answer. The time is expressed in the words of the Article, The third day he rose again from the dead. But yet more particularly, the holy Story showeth, that it was in the morning of that third day, very early, even at the rising of the Sun.  

Explication. and proof.  So it was in deed. For first, concerning the third day, it is agreeable to that which our Saviour himself spoke before, of the time of his Resurrection. Mat. 16.21. and ch. 17.23. and ch. 20.19. joh. 2.19. And the same day that our Saviour did perform this; the Angel testifieth, that it was the third day after that he had suffered: according to the same words of our Saviour. Luke. 24.7 And the same day the two Disciples acknowledge that it was the very third day, verse, 21. of the same chapter. And our Saviour himself again, verse, 46, Likewise the holy Apostles, first Peter Act. 10.40. and then Paul. 1. Cor. 15.14. He rose the third day, according to the Scriptures.  
And that the same Resurrection of our Saviour, was early in the morning, even about the sun rising: it is evident by the holy Story, insomuch as he was risen before Mary Magdalen could come to the Sepulchre, though she rose while it was yet dark, and hasted her journey thither: as we read, joh. 20.1. Now the first day of the week came Mary Magdalen early, when it was yet dark unto the Sepulchre (for so early did she set out) and yet when she came, she saw the stone taken away from the tomb, etc. And Mark. 16.2. it is reported that other women also; early in the morning, in the first day of the week, came to the Sepulchre, when the sun was yet rising, etc. But the body of our Saviour was risen before, as the Evangelist doth furthermore testify, verse, 9 saying, And when jesus was risen again in the morning, which was the first day of the week, he appeared first to Mary Magdalen, etc.  
Thus then, touching the time of the Resurrection of our Saviour, it is noted three ways. First, that it was on the third day after his sufferings, reckoning from the beginning of them (as we may well do) though in deed it was the third day, albeit we reckon from his death and burial, as hath been observed heretofore. Secondly, it is noted to be early in the morning, near about the rising of the Sun. Thirdly, that it was on the first day of the week: 
The time when he did rise again.  that is to say, the day after the jews Sabbath, which was that day that in the weekly recourse thereof, was answerable to the fi●st day that ever was: even that wherein the world was first made by the Son of God. Not a by an instrument or servant; but even by his almighty power, together with the Father: by whom also, the light was created, & broke forth as on this day in the morning, which was the first light that ever lightened this world: as we read Gen. 1.1.3. joh. 1.1.3. Col. 1.16. & Heb. 1.2. The which day also, is that which we call the Lords day, for a memorial of this resurrection of our Saviour: and do keep it holy, instead of the jews Sabbath.  
Question. What may we well observe from the consideration of these things, touching the time of our saviours rising again?  
Answer. First, ●n that our Saviour Christ rose again the third day as he said that he would; we may well observe his divine power. Secondly, in that he appointed this third day to be the first of the week, even the day which answereth to the first day of the world's creation: we may well observe that as by our Saviour, (in that he was God from the beginning) the world was made; so now by the grace of his mediation (in that he is both God & man) the am world being corrupted and decayed shallbe restored again. Thirdly, in that he rose so ear●y in the morning even with the Sun: it fitteth very well with that prophesy of Mal. ch. 4. ●. to lead us to acknowledge him to be the true Sun of righteousness; to give light to all the t●e e●ect of God who do naturally sit in darkness, & in the shadow of death, till this heavenly light do lighten our eyes, by the bright beams of his Gospel, through the inward operation, and illumination of his holy Spirit.  

Explication & proof.  These things verily, may we not causelessly, admonish ourselves of, from this holy consideration of the time. Yea, so may we observe, both his power and divine grace; that how soever foolish and wicked men, armed themselves and watched the body of our Saviour, as if they would willingly (no doubt if they could) have knocked him down with their bills and halberds; or have taken and carried him to the chief Priests to have been crucified again, so soon as he should in their sight, have offered to rise out of the grave. Yet it was as unpossible for them, to keep him down that he should not rise, etc. or to hinder the fruit and effect of his resurrection; that by it the world should not be enlightened with the knowledge of his salvation: as it was for them, or for all the wicked in the world, with all their power or devices which they might possibly use, to hinder the Sun one moment of time, from the course of the rising thereof; and that it should not cast forth the bright & warm beams of it, ever the face of the earth. And so likewise is it unpossble at this day, or for the time to come, (even as it hath been from the first time of our Saviour Christ's resurrection) that any adverse power should be able to hinder the light of the gospel, that it should not shine forth there, where as God doth command the light of it to break out for the comfort of his people. Yea and though it falleth out by reason of the sins and unthankfulness of the world, that it is obscured and darkened for a time; as the Sun is sometime by a thick cloud: yet it is unpossible, that it should not according to the good will & pleasure of God, renew the light; like as the Sun, after a while breaketh through the cloud again. Th●s then, the time of the resurrection of our Saviour, may fitly lead us to consider of the comfortable prophe●ie of Malachi, in the place alleged before, in these words of the Prophet, Unto you that fear my name, shall the Sun of righteousness arise, and health shall be under his wings, and ye shall go forth, etc. And likewise it may aptly put us in remembrance of the like prophecies of new heavens ●nd a new earth, and of a new and clear light, to be made by our Lord jesus Christ, at the manifesting of himself, and through the breaking forth of his Gospel, and the publishing of it to all the nations of the world. Isai. 60.1.3, etc. and ch. 65.17.19. and ch. 66.22. and Zech. 14.7.9. And even for this cause (as it seemeth) would the Lord than begin the world to come: even in the morning with the light (as the time of the Gospel is termed, 1. john 2.8.) to put a difference betwixt it and the former world, 
The place from whence he did rise again.  which in the creation thereof was begun in darkness: for darkness covered all: as Gen. 1.1.  
Hitherto of the time when our Saviour rose again.  
THe place now followeth to be considered of us. Which therefore was the place whence our Saviour did rise again? Question.  
Answer. The grave wherein he was buried▪ and continued to the third day, (as it were among the dead, and in the very state and condition of the dead) that was the place, from whence he rose the third day, even from the dead, his body being quickened by the returning of the soul unto it again.  

Explication & proof.  It is true. For that was the very place whether the women came early to seek the body of our Saviour, but saw that it was gone. And the Angel speaking of the same place, telleth them, He is not here, but is risen: remember how he spoke unto you etc. Luke 24.6. And Mark 16.6. He is risen, he is not here: behold the place where they put him. And Matth. 28.6. He is not here, for he is risen, as he said: come see the place where the Lord was laid. And in this respect, let us call to mind, that (to the end there might be no pretence of cavil against the resurrection of our Saviour from the very place where he was laid) the holy Story assureth us, that the sepulchre, in the which he was laid, was by God's providence newly hewn out of the rock, and that never any had been buried in it, till our Saviour was laid there. Matth. 26.60. john 19.41. Let this for the present, suffice touching the place.  
THe manner how our Saviour Christ arose out of the grave, is next to be examined. Question. How was that?  
Answer. The holy Story reporteth it thus. While the unbelieving and malicious jews, little thinking that our Saviour Christ should indeed rise again the third day, as he had said that he would: and yet, to put the matter out of question, gathered together, set, and charged a watch, or garrison of soldiers, to keep the sepulchre wherein the body of our Saviour was buried, lest his Disciples (as they pretended) should come by night, and steal it away, and say to the people, he is risen from the dead; and lest (as they further pretended to fear) that by this means, the last error should be worse than the first: the Lord in this while, even early in the morning on the third day, sent his holy Angel from heaven, who caused a great earthquake, and rolled away that great stone which was laid over the sepulchre, and sat upon it, having a countenance like lightning, and his raiment white as snow: so that for fear of him, the keepers were astonished, and become as dead men: so that (as the holy Evangelist testifieth) our Saviour Christ did rise again from the dead even in this time, according as he had said that he would.  

Explication and proof.  Such indeed was the manner of the resurrection of our Saviour, as the Evangelist Matthew reporteth it, chapt. 27.62, etc. to the end of the chapter, and cha. 28. verse 2.4. So that we may truly say, that he rose again in a divine manner: insomuch as he rose by his own divine power, and so declared himself mightily, to be the Son of God: according to that we read, Rom. 1.4. and john 2.19. and 10.18 as we have seen before. Neither is it any thing against this, that the raising up of our Saviour is attributed to the Father, Acts. 2.24.30.33. and chap. 3.15. and 5.30.31. and 13.30.33.34.37. Rom. 8.11. Eph. 1.20. and 2.6. and 1. Pet. 1.21: this is not against it I say, insomuch as there is but one Deity both of the Father and the Son.  
Question. But if our Saviour rose again by his own divine power, why then did not he himself roll away the stone, and amaze the soldiers with the brightness of his own divine glory and majesty; and so take away all heart and courage from them, as he did at his apprehension in the garden?  
Answer. Like as it is a greater glory to an earthly Prince, to suppress his adversary by sending forth some Captain, with a small number of soldiers, then if he should go forth against him in his own person, and with a royal army: so was it more glorious for our Saviour, to do this exploit, by one of his Angels, 
The manner how he did rise again.  then if he had done it more immediately, by the glory of his own power.  
Expli. The similitude is very fit and plain. For thus may we well reason; that if one Angel of Christ, hath so great power, that he can shake the earth: and so great glory, that the sight of him doth take away all valour from a company of armed soldiers; yea doth strike them with such confusion, as they become forth with like dead men: how infinite then is the divine glory of our Saviour Christ himself? and how unmeasurable is his power, who hath thousand thousands of the Angels ready at his beck and commandment? Moreover, let us add to this, that our Saviour did not vouchsafe this wicked company to have the sight of him as being utterly unworthy thereof. And therefore also would he not show himself openly at jerusalem, to the chief Priests, or Pilate, etc. but chooseth to manifest himself only to his Disciples, and appointeth Galilee (where he began his preaching) to be the place rather than jerusalem, or any other near to it: had it not been for the more speedy comfort of his Disciples. And though he showed himself once, to more than five hundred together, as we are afterward somewhat more purposedly to consider: yet it is therewithal said, that all these were of the brethren, 1. Cor. 15.6. and Act. 10.41. Furthermore, touching the manner of the resurrection of our Saviour, it is to be observed, that he would not yet show himself in his perfect glory, because the time of it was not yet come; though he was already entered into the first degree of it, by this his resurrection: for he reserved the perfect manifestation of his glory to his second coming. Neither were his Disciples fit to have endured the brightness and excellency of it.  
Question. But is there nothing else to be considered concerning the manner of his resurrection?  
Answer. By that which the Evangelist Luke writeth, chap. 24. verse 12. and by that likewise which the Evangelist john recordeth, chap. 20.5.7. it seemeth that our Saviour Christ ros● out of the grave naked; insomuch, as he left the linen clothes (wherein he was buried) in the grave.  

Explication & proof.  So indeed do the Evangelists write. Peter (saith Saint Luke) looked into the Sepulchre, and saw the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. That which Saint Luke writeth concerning Peter; the Evangelist Saint john testifieth concerning himself, that he likewise saw the linen clothes lie still in the Sepulchre: yea he testifieth further, that both Peter, and he himself, saw the kerchief that was upon his head, not lying with the linen clothes, but wrapped together in a place by itself. Thus therefore it seemeth to be evident, that our Saviour Christ rose naked out of the grave. Question. But why did he so?  
Answer. Hereby our Saviour would leave as it were a perfect token behind him, that he was ri en again. And beside, it was most agreeable to that glorified estate of his body, which it was raised up in: that he should do so.  

Explication & proof.  It is true. For first, that the linen clothes (the apparel of death as a man may say) left behind, yea and handsomely folded up, were a token that our Saviour was risen again; and that his body was not by any other taken out of the grave, it may well be concluded: because it is against all reason, that any should take away the body naked; whether they were friends or foes. If they were friends, it is out of all question (even of itself) that they would not. If they were enemies, ●hey would rather have left the body, & taken away the linen, it being (no doubt) of some good worth: ●hen to have taken away the body, and left the linen behind.  
Secondly, that it was most agreeable to the glorified estate of the body of our Saviour, (I mean it being at the least in a great part, though as yet not su●ly glorified till the ascension) it may be considered from the estate of mankind in the first creation: and also because he stood in no need of any clothing, to keep his body either from cold or heat, etc. Nevertheless in respect of the infirmity of those to whom he showed himself, he neither took unto him the full glory of his human nature: neither refused to use such apparel, as he thought meet, as it is after to be further observed.  
The like is to be said concerning the bodies of those Saints, that rose out of their graves; whom God no doubt appareled, and did not send them naked into the city, for common honesties sake, etc. The which resurrection of theirs also; because it serveth to set forth the manner of our Saviour his resurrection: we are now to consider of it, in this place.  
Question. In what words doth the Evangelist report it?  
Answer. The Evangelist Matthew reporteth it in these words, as we read, ch. 27, 52.53. Many bodies of the Saints which slept arose, And came out of the graves after his resurrection and went into the holy city, and appeared unto many.  

Explication and proof.  This memorable record, ought not to be in any wise forgotten, when we speak of the resurrection of our Saviour: insomuch as hereby it is evident, by the faithful testimony of the Evangelist; that he showed himself to be such a first fruits of the dead, that should sanctify the whole lump: and therefore would not himself rise alone, though he was (we grant) the first that rose from the dead, and that also by his own power never to die again; For though sundry other had been raised up from death to life, yet they died again. Neither did ever any before, neither shall any for ever after, rise again by their own power, as our Saviour did. This was only proper to him.  
Question. But what shall we say of these, that after our Saviour himself was risen, rose again out of those graves which were laid open at his death: did they die again? Should we think so or not?  
Answer. The holy Story maketh no mention, what became of them: and therefore it is a thing not over curiously to be inquired into, as I have been taught.  

Explication & proof.  You answer well. For this modesty, doth well beseem every scholar in the school of Christ, that he do cease enquiring, where our Saviour ceaseth to teach: and to think ourselves sufficiently taught and instructed to the kingdom of God, when we have learned those things that have certain and sure ground in the word of God: and therefore to abstain from all curious speculations beside. As for example, it were in the present case a vain thing, for any of us to busy ourselves, to know who those men were, that our Saviour raised up at this his own resurrection: and who they were to whom they appeared; and what their communication & behaviour was, etc. Nevertheless, insomuch as the end why our Saviour Christ did raise up the bodies of these Saints, is of itself evident; namely, to declare the mighty effect, and most blessed fruit of his Resurrection unto his Church: which is, that by him, all the faithful shall at the last day rise again to everlasting life, never to die any more: it seemeth that we may not without good reason conceive, that they died not again; but that they are received up into heaven, as a fruit of our saviours Ascension thither, on the Church of God's behalf, like as their resurrection was a fruit of his Resurrection, as was said even now. But it is not meet that we should be over stiff, or contentious in it, no more than we ought to be concerning the bodies of Henoch or Elijah: though it is most likely that they were taken up bodily into heaven. The judgement of M. Caluin is worthy to be respected of us, in that he writeth concerning this point, in his Harmony thus. Sicuti non facilis est, nec prompta solutio, ita anxié laborare nihil attinet in re cognitu non necessaria. Diu in hominum coetu fuisse versatos, verisimile non est: quia tantum ad breve tempus conspici oportuit, ut in illo speculo vel imagine, manifesta esset Christi virtus. Quum autem Deus apud vivos spem celestis vitae confirmare volverit in illorum persona, nihil absurdi erit si dicamus eos hoc officio defunctos, iterum quievisse in suis sepulchris. Veri similius tamen est, vitam, qua donati sunt, non fuisse deinae illis ademptam. Nam si mortalis fuisset, solidae resurrectionis documentum esse non poterat. That is, As the dissolving of the doubt is not easy or ready at hand, so there is no need to trouble ourselves much about it, seeing it is a matter not necessary to be known. That they continued long among men, it is not very like: for it was enough that they were seen for a short time, to the end that the power of Christ, might in that glass, (as it were) be represented and made manifest unto them. And insomuch as it was the pleasure of GOD▪ in their person to confirm unto the living, the hope of the heavenly life, it shall not be unreasonable to say, that they rested again in their graves, after they had performed this duty. Nevertheless, it is more likely, that the life wherewith they were endued, was not afterward taken away from them. For if it had been subject again to death, it could not have been a through proof of the resurrection.  
To the which resolution Master Beza doth easily condescend, where he writeth thus. Qui ante ipsum & per ipsum ex miraculo suscitati sunt, iterum morituri suscitati sunt, quum tamen huius miraculi finis sit, ut sciamus hos fuisse suscitatos, testes virtutis resurrectionis jesu Christi in aeternam felicitatem, futuros. Hom. 34. in Hist. Passionis Sect. 4. That is, They which have been miraculously raised up before him, and by him, were raised up to die again: but the scope of this miracle is to let us know, that these were raised up to set forth the power of the resurrection of jesus Christ, touching endless happiness.  
And Master Perkins in his exposition upon this Article; It may be demanded (saith he) what became of the Saints that rose again after Christ's resurrection?  
Answ. Some think they died again: but seeing they rose for this end, to manifest the quickening virtue of Christ's resurrection, it is like that they were also glorified with Christ, and ascended with him to heaven. This is the judgement of those good and faithful servants of God.  
But some man may say, If it be not a matter of faith, but left as uncertain by the holy Evangelist; what mattereth it, that any should be careful to say any thing at all, this way or that way of it?  
I answer, that it is a good duty, and a worthy fruit of faith in matters doubtful, and yet of good use; to interpret them most nearly, according to the proportion of faith: and yet so as to determine, without prejudicing of those, who without contentiousness, and without prejudice against any Article of faith, do differ in judgement from us.  
Touching other things, contained in this text; they are more questionless, and very certain.  
First, that the bodies of the Saints only, (that is, of those that died the faithful servants of God) were raised again; and that also to certify the faithful living, that Christ was risen, and that the raising up of the bodies of these Saints should be likewise, as a pledge of the resurrection of all the faithful to everlasting life, at the end of the world.  
Secondly, that their souls returned, every one to their own body; from that place of rest, where they were preserved among the souls of all other the faithful departed. Whence also, the being or existence and immortality of the soul, (though separated from the body) may be confirmed.  
And thirdly, it is certain that these Saints did not appear after the manner of Ghosts, without any true bodies: but they appeared verily and indeed, in their own true and natural bodies which God restored to them again. And finally, where it is demanded, why in this our text, the City of jerusalem, being most bloody and wicked (yea though there had been no other sin among them, but this of putting our Saviour to death) i● for all that, called the holy City? I answer, that the holy Evangelist calleth it so: first and principally, in respect of God's sanctification & dedication of it from the beginning to himself to be a most holy City, & therefore placed his holy Temple in it: though they had now long since, miserably polluted & defiled both it and the Temple by their sinne●. And secondly, he calleth it so, 
The causes why he was to rise again.  because there were in it remaining still, a remnant of the holy servants of God, both of men and women. Thirdly, it is called holy, because God minded to rear up a spiritual Temple and Church unto our Lord jesus Christ, in the midst of it, by the Apostles preaching: that from thence, even out of the Zion of God, might the Gospel be carried unto the ends of the earth. Psalm. 110.3. Isai. 2.3. Mich. 4.2. Luke 24.46.49. Thus far of the manner of the resurrection of our Saviour.  
THe reasons or causes why the same our Saviour did rise again, they are next to be considered of us. Question. Which are they?  
Answer. First, the prophecies of the holy Scriptures in former times, and the predictions of our Saviour himself to his Disciples, must be fulfilled herein.  
Secondly, the most high excellency of his person, in that he was the Son of God required it.  
Thirdly, the eternity of his most holy office called for it.  
Fourthly, the justice of God could not suffer it to be otherwise.  
Finally, neither could the glory of God have been perfectly advanced in his Son: nor the redemption and salvation of the Elect perfected by the Son, unless he had in our nature risen again.  

Explication & proof.  It is most true. For first of all, so saith our Saviour himself, concerning all whatsoever was written of him by the holy Prophets; that it must be fulfilled: as Luke 22.37. Doubtless (saith our Saviour) those things which are written of me, have an end. And chap. 24.25.27. and verses 44.46. He said to them, (that is, to his Disciples) all things must be fulfilled which are written of me in the Law of Moses, and in the Prophets, and in the Psalms. Then opened he their understanding, that they might understand the Scriptures. And he said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day. Now that there are prophecies of the resurrection of our Saviour in the holy Scriptures: it is evident, Psal. 16.10. and Isai. 53.10. This was figured also in the Law, by the two Goats, Leuit. 16.5, etc. verse 20, etc. the one a sin offering to be slain; and the other a escape goat, to be sent away alive into the wilderness, to carry away the iniquities of the people into a land that is not inhabited: as though the Lord would give plainly to understand, that though our Saviour must die for our sins; yet he should also live, and so give us assurance, that he hath made a perfect removal of our sins out of his sight. But our Saviour Christ, who died for us, could not have lived again, unless he had rose again from the dead, unto whose estate he was gone. Yea and all the prophecies that speak of his ascension, and of his last judgement, such as we read Psal. 68.18. and the prophecy of Henoch, in the Epistle of ●ude, ver. 14. And likewise, all that our Saviour himself spoke before, of his ascension, sitting at the right hand of God, & coming to judgement at the last day: they do all include the resurrection: insomuch as he could not have ascended, etc. unless he had first risen again. And touching the predictions of the resurrection of our Saviour by his own sacred mouth; we have so lately set them down, that we need not here repeat them again. Secondly, considering the most high excellency of the person of our Saviour, in that he is the eternal Son of God, and very God, the author and fountain of life, john 1.4. How should that nature of man, which he had united to the nature of God, be vanquished of death? It was unpossible that death should prevail against the power of the living God. The same is to be acknowledged in the third place, in respect of the perpetuity and eternity of his office, in that he is anointed of the Father, to be a royal high Priest to rule & reign, and to make intercession for his people for ever. And how should he give life to other, in that he is the Son of man, if he himself should rest bereaved of life? john 5.26.29. How should we receive of his fullness, if he had remained as an empty vessel? How should he defend us against our enemies, if our enemies, had prevailed against himself? How should he reconcile us to God, 
The proofs of his resurrection by witnesses.  if God were not perfectly well pleased and satisfied in him for us? etc. It was necessary therefore in regard of his office, that he should rise again.  
Fourthly, as a consequent of the former, insomuch as our Saviour hath paid the full price and ransom for our sins; and fulfilled all righteousness for us (as it is every where evident in the Scriptures) it should be against the justice of God, that our Saviour should continue under the dominion of death. It is just therefore with God, that our Saviour should rise again, a glorious Conqueror over death, and also over him that had the power of death, even the devil, etc. Heb. 2.14.15. So then we may justly conclude; that neither could God have been perfectly glorified in his Son, nor the Church have been perfectly redeemed by him, unless he had risen again. And therefore the Apostle Paul maketh this resurrection of our Saviour a special declaration, and (as we may say) a seal and confirmation, that he is the very true Son of God. Rom. 1.4. And that we are perfectly justified by him; and that therefore we may boldly believe in God that hath raised him from the dead: as chap. 4.24.25. For he was delivered to death for our sins, and is risen again for our justification.  
Thus much concerning the reasons or causes, why our Saviour Christ rose again.  
We come now to the proofs and confirmations that he is risen again.  
Question. Which may they be?  
Answer. They are either the testimonies of others, or else the appearances of our Saviour himself, by the space of forty days after his resurrection, together with the words which he spoke, and the things which he did in that space.  

Explication & proof.  Such indeed is the testimony of Saint Luke, Act. 1.3. He presented himself to his Apostles alive (saith the Evangelist) after that he had suffered, by many infallible tokens, being seen of them by the space of forty days, and speaking of those things that appertain to the kingdom of God. These two sorts of proofs of the resurrection of our Saviour (the testimonies of other, and his own appearances) they are so linked in the holy Story, that we cannot altogether separate them asunder: neither is it meet we should do so. Nevertheless, we may lawfully distinguish them. Yea, and notwithstanding the appearances of our Saviour, are in order of time before the witnesses thereof; yet because without the witnesses, we could not have known the appearances (seeing our Saviour appeared to them, and not to us, and so their testimonies are the most immediate proofs unto us) therefore we will begin with them. And yet so again, as we will esteem of our Saviour Christ's own appearances, as the ground of their testimonies: and therefore stand most diligently to consider of them, after that we have briefly observed, who they are which do witness this Article of our faith unto us.  
Question. First therefore, who are they?  
Answer. The witnesses of the resurrection of our Saviour, were of these five sorts following.  
First, the holy Angels from heaven.  
Second●y, the Saints risen from the dead.  
Thirdly, the soldiers that were set to watch the Sepulchre.  
Fourthly, certain godly women, first Marie Magdalene, and then divers other.  
Fiftly the two Disciples which went from jerusalem to Emmaus.  
And last of all, the Apostles of our Saviour Christ.  

Explication & proof.  For the testimony of the holy Angels, read Matth. 28.5.6. Mark 16.6. Luke ●4. 4. ●. john 20.12.13. The Evangelists Matthew and Mark do make mention only of one Angel, because there did but one speak unto the women. But Luke & john do testify of two, & therefore ascribe the speech to both of them; because he that spoke not, did nevertheless give consent to all that was spoken: as well as if he himself had spoken the same. And herein, let us observe the readiness of the holy Angels, to show themselves servants unto our Saviour Christ: as well in the publishing of his resurrection, as they had done before, in the publishing of his birth. This may lead us to consider further, of the most high excellency of our Saviour Christ: in that the holy Angels are willingly and dutifully servants unto him. And likewise, the great love they bear unto those, which are belonging to Christ: even for that love and reverence sake, which they bear to him; as appeareth by their most gentle and comfortable speeches unto the women.  
Touching the Saints that rose from the dead, we heard but a while since, (from the testimony of the Evangelist Matthew, chap. 27.52.53.) that our Saviour raised them up, to be real witnesses of the virtue, and end of his resurrection: which is to raise up the bodies of all the elect, in due time, to the possession of etern●ll life. Yea and considering that the end of their resurrection, was undoubtedly such as we have said: we may without vanity of curious speculation, furthermore conceive of them; that they did by word of mouth, testify the resurrection of our Saviour, to those unto whom they did appear.  
Of the testimony of the Soldiers, we read Matth. 28.11. the which their testimony, notwithstanding it was not willingly yielded, for any love of the truth; but rather against their will: yet may it be unto us, as a testimony of good credit, considering therein, that the hand of God did enforce them to acknowledge the truth, though they were willing, by and by for filthy lucre's sake, to give forth a false rumour, as if his body had been stolen away by his Disciples, while themselves were asleep, etc. But the vanity of this lie is palpable, even in itself. For how unlikely is it, that his poor daunted Disciples, should dare attempt such a matter? Likewise, how unlikely that none of the soldiers should be more waking than others, to hear so great a noise, as must needs be by removing of the great stone, & c? Moreover, how absurd is it, that there should be no pursuit made after these grave-robbers? And beside, it is not to be neglected of us; that (as the holy Evangelist reporteth) not all, but some of the watch, came to the high Priests: the rest, very likely, were more constant in speaking to others; that which they were most deeply convicted to be the truth. So then, let the wicked Priests and Elders, be as bountiful as they were, to corrupt the false soldiers, to give fo●th their gross lie: let the wicked soldiers set the truth to sale for money, and sell their souls to the devil: let all foolish and reprobate jews, give credit to this senseless rumour, that the body of our Saviour was stolen out of the grave; yet unto us, their own first report, (if we had no other testimony) should be sufficient to confirm us; and to detect and overthrow their after lie: as that which came to late, and is altogether too weak to dispossess the truth; it having already taken sure possession in the hearts of all the children thereof.  
Concerning the testimony of the godly women; whom both the holy Angels, and also our Saviour himself, authorised to be witnesses of this public and common truth, though by private message, only to the Disciples: we read Matth. chap. 28.7.8. Mark 16.7.8. Luke 24.8.10. john 20.17.18. Concerning these women witnesses, though the Evangelist john doth make mention only of Marie Magdalene, because she was the first: yet the Evangelist Matthew nameth the other Marie also, whom Mark noteth to be the mother of james the less, and of joses, ch. 15. verse 40. and ch. 16.1. with whom also, he doth in the same places reckon Sal●m. And Luke beside these, nameth joanna, yea and addeth that there were other women also with them: as we may read in the places even now alleged out of him: all of them being no doubt wise, godly, and reverend women, worthy of credit, in the report of this most grave matter which was committed unto them; howsoever the most of the Disciples (to whom they made report thereof) would not at the first believe it, but esteemed their message no better then as if it had been a thing devised of their own heads: as we read Mark. 16.11. and Luk. 24.11. It is like also that some of the women were more weak than other at the first; yea, so as they seem unfit either to receive or to deliver the message of the Angel: as appeareth by that which Mark writeth. chap. 16.8. For he saith They went out quickly and fled from the Sepulchre. Yea, as he saith further, they trembled and were amazed: neither said any thing to any man. etc. Nevertheless we may assure ourselves, that they did recover themselves out of their fear: yea so far that some made faithful report of that which they saw, so soon as they were gone to the disciples. Of the which we shall have occasion to consider more afterward.  
Fiftly, for the testimony of the two disciples, who went from jerusalem to Emmaus: read Luke, 24.30.33. and 35. And Mark. 16.12.13. Of the which likewise more afterward.  
Finally, albeit the holy Apostles, not yet endued with the extraordinary gifts and graces of the holy Ghost; did at the first, doubt again and again: and were all very weak to believe that our Saviour was risen; though some more weak than other; yea, so as the weakest of these women might justly have shamed them: yet after they had vanquished their unbelief, they became not only private witnesses (as the women were) but public witnesses and preachers of the Resurrection, with special power and authority from God; to the certifying of all the Nations of the world herein. For the which, read Luke. cha. 24.48. Now (saith our Saviour) ye are witnesses of these things. And Act. 1.8. Ye shall receive power of the holy Ghost, when he shall come on you: and ye shall be witnesses unto me, both in jerusalem, and in all judea, and in Samaria, and unto the uttermost parts of the earth. And in the same ch. ver. 22. the Apostle Peter speaking for the election of one to be an Apostle in stead of judas, whose room was vacant; he saith thus: Of those men which have companied with us all the time that the Lord jesus was conversant among us, Beginning from the baptism of john, unto the day that he was taken up from us, must one of them be made a witness with us of his resurrection. And further, how they gave this testimony to the Resurrection: read in the same book of the Acts. ch. 2.32. This jesus (saith the Apostle Peter) hath God raised up, whereof we all are witnesses. And again, ch. 3.15. ye killed the Lord of life (saith Peter to the wicked jews) whom God hath raised from the dead, whereof we are witnesses. Likewise, ch. 4.33. with great power gave the Apostles witness of the Resurrection of the Lord jesus: And again, ch. 5.30.31.32. The God of our Fathers hath raised up jesus, whom ye slew and hanged on a tree. Him hath God lifted up with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. And we are his witnesses concerning these things which we say; yea and the holy Ghost, whom God hath given to them that obey him. And yet again, ch. 10. v. 39 etc. 4●. And we are witness of all things that he did, both in the land of the jews, and in jerusalem: whom they slew, hanging him on a tree; Him God raised up the third day, and caused that he was showed openly: Not to all the people, but unto the witnesses chosen before of God, even to us who did eat & drink with him after he arose from the dead. And he commanded us to preach unto the people, & to testify that it is he that is ordained of God a judge of quick and dead To him also give all the Prophet's witness, etc. Read also chap. 13.30.31. God (saith the Apostle Paul) raised him up from the dead, And he was seen many days of them which came up with him from Galilee to jerusalem, who are his witnesses to the people. And again▪ ch. 26.21.22.23. The jews (saith he) caught me in the Temple, and went about to kill me. Nevertheless I obtained help of God & continue to this day witnessing both to small and great saying none other things, than those which the Prophets and Moses did say should come. To wit, that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. And yet again. 1. Cor. 15.15. we have testified of God, 
The proof of his resurrection by his own appearances.  that he hath raised up Christ. Thus the whole blessed company of the twelve Apostles, together with Paul an honourable increase of that number; they are all of them most faithful & authentical witnesses of the Resurrection of our Saviour, so appointed and authorised by God himself: they having his suffrages and voices so to be, as we saw before, Act. 10.41. For so the Greek word procecheirotonemenoi signifieth. This testification & witnessing of the holy Apostles; it was principally, while they were living, by wise and zealous preaching. But seeing they were appointed to be witnesses to the end of the world: they have also for that cause left the same testified in the holy Scriptures; as we read to this day in the writings of the holy Evangelists, and in the Epistles of the Apostles. But seeing the ground of all these witnesses, and witnessings (as was said before) were the appearances of our Saviour, whereby he manifested himself after that he was risen: as was alleged heretofore from the beginning of the Acts: and as it is touched again. ch. 10.40.41. and ch. 13.31.  
LEt us therefore come unto them, and consider of them as diligently as God shall give us grace: the which he, for our Lord jesus Christ's sake grant us. Amen.  
Question. Which therefore are those appearances of our Saviour, which we speak of? And to whom did he appear and show himself after his resurrection? Answer. They were these which follow.  
First, he appeared and showed himself to Mary Magdalen, she being alone.  
Secondly, to s●ndry other women.  

* Hos nuntios, hoc ordine recenset Beza. Hom. 11. in H●st. retur pag. 263. nisi quod q●a●to in loco ponit ap●aritionem Christi qua se ostendebat Petro. pag. 262. Sed tamen Apost. Paulus. 1. Cor. 15.5. primo in loco recenset Petrum. unde calvinus, Cum (inquit) dicit Apostolus Christum Petro apparuisse primum, intellige omnibus viris praeponi. N hilo ●nnus de ordine non contendemus.  Thirdly, to Peter.  
Fourthly, to Cleopas and another disciple, as they walked from jerusalem to Emmaus. And to all these, our Saviour Christ appeared the same day, on the which he rose again before it was night.  
Then the same day at night, he showed himself to the eleven, which were his most choice Disciples, only Thomas being absent.  
And eight days after this, he came unto them again, when Thomas was with them.  
And again after this, he showed himself to seven of his Disciples: that is, to Peter, and Thomas, to nathanael, to james and john, and to two other of his Disciples at the Sea of Tiberias.  
Moreover, he appeared unto the eleven, on a mountain in Galilee.  
He was seen also of more than five hundredth brethren at once.  
And after this, he was seen of james alone. All these several appearances are mentioned by the holy Evangelists, and by the Apostle Paul, to have been within the space of those forty days, in the which he presented himself to his Disciples, before he ascended up into heaven.  
Now when the time of his Ascension was come, it is said further, that he led them out into Bethania, and that from the mountain of Olives he ascended up into heaven in their sight.  

Explication▪ and proof.  So then, we have the Resurrection of our Saviour Christ confirmed unto us, by eleven several appearances, and present of himself personally and bodily to his disciples, from the time that he arose, until he ascended up into heaven. Whereunto, if we shall add two other appearances of our Saviour, after his Ascension, the one to Stephen. Act. 7.56. the other to the Apostle Paul. 1. Cor. 15.8. then have we all the appearance gathered together, which are mentioned in the holy Scriptures: even so many as may and ought justly be accounted abundantly sufficient, for the assuring of the Resurrection of our Saviour unto us; above all question or doubt, that may be made about it. And these two, the last of all, they may be to our special comfort: in that, not only the Resurrection of our Saviour is confirmed unto us by them, but also that he being ascended up into heaven, hath not laid away his human nature: but retaineth it still, even on our behalf, until he come again to judgement; and thenceforth no doubt, for ever and ever.  
But insomuch as it is not sufficient to the confirmation of our faith, 
The proof of his resurrection, by his first appearance.  to hear of them g nerally; unless we do consider of them, and lay them to heart, with all the circumstances, as God of his mercy hath commanded them to be recorded, for a full help of the dullness and weakness of our faith: let us therefore, by a fresh renewing and enlarging of our course already mentioned, inquire into the particular grounds of every one of the former appearances.  
Question. And first concerning the appearance of our Saviour to Mary Magdalen, what is the ground and report of that, as the holy Evangelists have set it down for our instruction in that behalf?  
Answer. This is set forth unto us at large, by the Evangelist. john. chap. 20. from the beginning of the Chapter, in these words, Now the first day of the week came Mary Magdalen early when it was yet dark unto the sepulchre, and saw the stone taken away from the tomb, etc. to the 19 verse.  

Explication & proof.  Hear is in deed a large and very profitable narration of this point. The which we are to consider of in this order. First, the Evangelist reporteth unto us the singular diligence and zeal of Mary Magdalen, to perform that last duty, which she thought herself to stand bound to perform to the body of our Saviour Christ; which she thought to have lain still dead in the grave: and that, as a fruit of her special thankfulness toward our Saviour; for his wonderful mercy in delivering her from her wonderful misery, under the possession of seven devils; as it is expressly recorded by the Evangelist Luke, not long after the time of her deliverance, cha. 8.2. And as it is remembered again, at the time of the Resurrection of our Saviour, by the Evangelist Mark. cha. 16. verse, 9 Secondly, the Evangelist reporteth the most gracious and favourable good will of our Saviour toward this Marie: in that he vouchsafed, not only to show her a vision of Angels sitting in the sepulchre; but also to show himself, first afore all other, unto her.  
The singular diligence and zeal of Mary Magdalen, is argued and declared unto us, by the holy Evangelist, first in that she was very early in setting forth, and coming to the Sepulchre, as hath been already alleged out of the text: secondly, by her speedy return back into the City, to make her moan to the Disciples, that the body of our Saviour was taken out of the grave. And thirdly, it is argued by her like speedy return again unto the sepulchre, with two of the Disciples, who hasted to see if that which she said were so or no: and by her continuance still at the grave, with great lamentation and inquiry after the body of our Saviour; when as the Disciples made haste back, and made no stay any while there. Let us for our better understanding, and for the edification of our faith, hear how the Evangelist setteth down these things in the excellent wisdom of the Spirit of God How doth the report hereof, Question. follow in the text?  
Answer. The speedy return of Mary Magdalen from the Sepulchre, is thus set down unto us, in the second verse of the same twentieth Chapter. Then she ran and came to Simon Peter, and to the other Disciple whom jesus loved, and said unto them, They have taken away the Lord out of the Sepulchre, and we know not where they have laid him.  
Hear in deed is plainly set forth the diligence of Marie, in her speedy retu ne back into the City, to the Disciples. Her like speedy diligence in hasting back again with the Disciples, so fast as possibly she might: is evident likewise, as it followeth in the same text; from the beginning of the third verse.  
Question. Which be the words?  
Answer. The words are these. Peter therefore went forth, and the other Disciple, and they came unto the Sepulchre. So they ran both together, but the other Disciple did outrun Peter, and came first to the sepulchre, And he stooped down, and saw the linen clothes lying: yet went be not in.  
Then came Simon Peter following him, and went into the Sepulchre, and saw the linen clothes lie, And the Kerchief that was upon his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also the other disciple, who came first to the Sepulchre, and he saw it and believed: for as yet they knew not the Scripture, that he must rise again from the dead. And the disciples went away again to their own home. But Mary stood without at the sepulchre weeping, etc.  

Explication. and proof.  In these words, the singular diligence, and earnest zeal of Mary Magdalen, is declared; not only by a comparison of the like, in that she returned to the Sepulchre with all haste as the Disciples here mentioned, Peter & john (the writer of this history) did; but also by an unequal comparison, in that they hasting away again, she abode still lamenting the removing of the body of our Saviour, as if it had been of ill will, and in despite taken away: as appeareth by her words to the disciples, and as we shall see again in the renewing of her complaint, as it followeth. But before we come to that, let us well observe (as one step to the confirmation of our faith in the Resurrection of our Saviour) that not only by the speech of Mary, upon her certain sight and knowledge; but also by the eye-witness of the disciples finding the same to be so; it is evident that the body of our Saviour was not remaining in the grave: but only the linen clothes, to wit, the winding sheet, as we may call it (according to our use) and the kerchief that was about his head, as the jews used to lay the body into the grave, as may further appear. ch. 11.44. Let us, I s●●, well observe from these witnesses, that these linen clothes were l●ft behind, the one in one place, as it might be at the head, and the other at the feet. Yea, let us observe that Peter and john saw this so evidently, that neither of them could doubt, but that the body of our Saviour was verily gone: and that john also (making a more full use than Peter) began even from that which he saw, to believe the Resurrection, though not perfectly, because (as he saith of himself among the rest) that as yet, his faith was not grounded upon the holy Scriptures, touching this point; the which, as he giveth to understand, are the only sure ground for faith to stay upon: yea more sure, than any apprehension that the natural sense of the eye may lay hold upon, can be. These things thus observed for the help of our own faith, & therein acknowledging some commendable diligence of Peter & john in taking proof of the truth of Mary's report: yea, so that in swiftness of running, john cometh first to the Sepulchre, and afterward goeth away better confirmed than Peter, touching the resurrection: but yet so again, as Peter was more bold than john in going into the sepulchre, to see whether the body were removed or no, he also wondering in himself at that which was come to pass, as we read in Luk, ch. 24.12. Yet for all that (as we began further to observe) & as the words of the text make it manifest, Mary was more careful about the matter, then either of them both: because whereas they departed by and by, she tarrieth by the sepulchre still: that her mind might be further satisfied. Wherefore also, it is worthy to be marked, that like as Mary was specially careful above any other: so (as was said before) our Saviour doth vouchsafe her a special favour. First, in showing her a vision of Angels, that by them he might prepare her mind to be the more fit to receive the assurance of the resurrection: and then also, in that he representeth and maketh himself (being now risen) perfectly known unto her. Question. In what words doth the Evangelist john continue the text of the holy Story unto us?  
Answer. It followeth in ●he later part of the 11. verse, where we left before, and so forth to the 18. verse of the same chapter, in these words. And as Mary wept she bowed herself into the Sepulchre, And she saw two Angels in white sitting, the one at the head, & the other at the feet, wher● the body of jesus had lain. And they said unto her, woman, why weepest thou? She said unto them, They have taken away my Lord, & I know not where they have laid him. When she had thus said, she turned herself back, and saw jesus standing, but knew not that it was jesus. jesus saith unto her, Woman why weepest thou? whom seekest thou? She supposing that he had been the gardener, said unto him, Sir if thou hast borne him hence, tell me where thou hast laid him, and I will take him away. jesus saith unto her, Marry; she turned herself & said unto him, Rabboni, which is to say Master. jesus saith unto her, Touch me not: for I am not yet ascended to my Father, but go to my brethren and say unto them, I ascend unto my Father and to your Father, and to my God and your God.  
Here is indeed a report of two singular favours, vouchsafed to Mary Magdalene from our Saviour Christ, 
Explication.  as a singular blessing upon her special care, and unweariable zeal, in seeking after him. Whereby it may be evident unto us, how graciously God is minded to crown his own graces in those that have care to use them well. Yea that even according to their care (as it is in special measure) so will he answer them the more graciously; in giving them that have, yea in giving them more abundantly, etc. But it may be said, that Mary's seeking was amiss; and that all her mourning was without cause, if we look duly into that she mourneth for, and into that which she intended, yea though she might have attained her desire. It is true: & in these respects Mary is not to be commended, seeing Mary both sought the body of our Saviour in the grave, and also wept for it being out of the grave, in forgetfulness of the doctrine which our Saviour Christ taught touching his resurrection, while he was yet living. Nevertheless, in that all this proceeded of an exceeding dear & reverend regard of our Saviour; this her affection is in itself, most commendable; how soever by these actions, she took not the best course, to manifest & exercise the same. And herein the merciful goodness of our gracious Saviour, is so much the greater; by how much he passeth by any the more great infirmities, and yet accepteth of the holy desires and purposes of his servants: when they proceed from singleness of heart, and from a mind willing to be informed in that truth; from the which it doth for a time, in some action or opinion, through ignorance go astray.  
But let us come to consider of the double blessing, which our Saviour vouched safe to bestow upon Marie (he prosecuting his love now to her singular consolation, like as he had at the first received her, in singular pity and compassion over her woeful estate) seeing she is careful in the remembrance thereof, to be constantly dutiful and thankful for the same. And first let us in a few words consider of the former of these favours; to wit, the vision of the holy Angels.  
Question. What was the blessing, or mercy, which Marie Magdalene received hereby?  
Answer. It was a blessing unto her in that she was hereby prepared, and made the more fit, to receive the assurance of the resurrection of our Saviour, from that his appearance unto her, which followed immediately after.  
Question. How did the vision of the Angels prepare and make her fit hereunto?  
Answer. First by that brightness and glory, wherein the Angels appeared unto her. Secondly by their situation, or placing▪ the one at the head, the other at the feet, where the body of our Saviour had lain. And thirdly, by their speech, why weepest thou?  

Explication.  It is ●●ry true. All these were excellent inducements, to lead her to change her thoughts. The cheerful brightness, to lead her from the uncomfortable thoughts of death. The seating of themselves as they did; in that thereby they gave a most sensible demonstration that the body was gone. Their words, because they contained a gentle reproof of her weeping, as being causeless. For the Angels were not ignorant why she wept; but they point Mary to her ignorance; which was the cause that she wept so as she did. The same is to be said of the same words of our Saviour, immediately after. So that there is no doubt, but that though Mary (good woman that she was) had her heart wonderfully set this way; desiring that she might yet once more have a sight of the body of Ch: though remaining still dead as she thought: yet no doubt, by these means, the strength of her thoughts were abated, & made more pliable to admit the truth of our Saviour his appearance unto her. The manner of which his appearance and manifesting of himself unto her is next to be considered of us.  
How was that?  
First, our Saviour showeth himself; but he doth not discover himself, to the knowledge of her eye. Secondly, he speaketh to her; but withholdeth her understanding, that she could not discern his voice. Thirdly, he calleth her by her name, and even thereby maketh himself known. Fourthly, he instructeth her how she was to be affected, and in what sort she was to behave herself toward him. Last of all, he giveth her a most sweet and comfortable message to carry to his disciples.  

Explication & proof.  These things, are all of them evidently expressed in the Text: and they are very worthy our diligent and reverend observation. And first of all (to speak generally) we may see a lively representation, of the manner of our Saviour Christ his ordinary dealing, in his making of himself and his holy truth known. For he never revealeth all at once, but by degrees; like as he dealt in his cure done upon the blind man in the Gospel, in that he caused his sight to return by certain increases: that so, when he had received it to the full; he might the more clearly discern, how greatly he was bound to glorify God in that behalf. The which duty likewise, all of us ought to learn to perform, better than we have done: both for our enjoying of our bodily and natural sight; and also, yea chief for the gift of that spiritual light of heavenly knowledge and understanding, which our Lord jesus Christ hath bestowed upon us, by his revealing of himself in his most holy word and Gospel unto us.  
But let us come to the particulars, concerning the appearance of our Saviour to Mary Magdalen: which was the first proof, whereby he made it known, that he was risen again from the dead: as hath been already observed.  
In the first place therefore, of this first appearance of our Saviour; he did not (as was answered) forthwith make himself known unto this Marie. For so the text saith, that though, she hearing one to come behind her turned herself back, and looked upon him, yet she knew not that it was jesus.  
Yea, more than this, the text showeth further; that albeit our Saviour spoke to this Mary, using the same words which the holy Angel uttered, saying, Why weepest thou? And again, Whom seekest thou (The first words admonishing her to leave weeping: the other tending to put her in hope, that she should find him, whom she sought) yet she did not for all this, know our Saviour. But still, her mind was carried, in a longing after his dead body: so strong is affection, when it is once possessed with an error. Sir (saith she) if thou hast borne him hence, tell me, etc. Whence we may justly admonish ourselves, to take heed, how we give liberty to our affections, without good reason, or ground and direction from the word of God. For if we do so; we shall easily fall into sorrow, and in sorrow keep no measure, even for that we ought not to be any whit sorry at all: or contrariwise, to be merry and pleasant at that, wherein there is no cause, why we should take the least pleasure or sport. Yea without direction from the word of God, we shall under an opinion of religion and godly sorrow, fall through blind devotion, into superstitious or needless sorrow: we knowing in truth, neither why nor wherefore, as we use to say.  
But it may be demanded, what the reasons were, why Mary did not know our Saviour Christ, seeing we cannot think, but his stature, countenance and voice, were answerable to that they were before? we answer, that the chief reason was, that her eyes were withheld and restrained for a time, by the divine and retentive power of our Saviour himself, that she could not know him: like as it is said afterward in express words, concerning the two Disciples Luke, 24.16. that their eyes were holden, that they could not know him. Secondly, here it is manifest, that our Saviour appeared to Mary in another habit or kind of apparel, than he had accustomed to wear: so that he was induced to think, that it was some Gardener that was to oversee or dress the garden, who spoke unto her. Thirdly, it is to be considered, that our Saviour spoke to her hitherto, as it were a loof, in general terms only: Woman, why weepest thou, etc. These therefore may be the causes, why Mary did not yet know our Saviour, though he was the man, whom she saw and heard to speak unto her.  
Now if any should further inquire in this place, how our Saviour, rising naked out of the grave, got that apparel wherein he thus strangely appeared to Marie? we may well answer, that it is a vain question to be stood upon: considering the almighty power of him, whose resurrection we now speak of; who had all things both in heaven and in earth at his commandment: & could by his word create what pleased him in a moment, and again turn what he would into nothing; so soon as it should seem good unto him.  
Finally, if it be asked, why our Saviour would not at the first instant, make himself known to Mary? we may well conceive, that he took this course, to the end he might affect her the more, with the greatness of the blessing which he vouchsafed her; when afterward, he should make himself known. And that than it might work the more deep, and assured impression in her heart.  
But leaving these things, we come now to the third point; to wit, how our Saviour made himself known: and that was, as the text of the holy Scripture showeth; by his calling of her more familiarly, by her proper name, Mary. And the same, no doubt in such gracious and kind manner, as he had used to do before his death: he thereby showing himself also to be that good shepherd, who knoweth his own sheep, and calleth them by name, john chap: 10.3.  
Hereupon▪ Mary (though as it seemeth, she was minded to go some other whither, to see whether she herself could peradventure spy out where the body of our Saviour should be laid) she turned back again. And by this voice (the spirit of our Saviour, no doubt, inwardly enlightening and cheering her heavy heart) she is encouraged to answer, Rabboni: that is to say (as the Evangelist interpreteth) Master. Whereby it is evident that now she was brought to the knowledge; yea to the accknowledgement, of him that before had spoken to her, to be Christ; both her, and our Rabbie, Master, and Teacher. And hence also may we well conceive, that it is no marvel though the ministery of the word of our Saviour Christ (no more than the outward sound of his own voice to Mary) can work no true knowledge and faith in him to salvation: unless it please him by his holy spirit, most lovingly and particularly to apply it to every one of us; as it were by the calling of us severally, by our own proper names. Verily, no general discourses, with ourselves in our own minds, or with others in wandering conferences, will do it. The word must be applied and embraced in the secret; and as it were closet, of every man's own heart and conscience. And touching Mary, that she, upon our Saviour his particular naming of her, (not so much by his outward voice, as internally by his holy spirit) did know him to be he, the very same, and no other: it may appear plainly by her behaviour toward him; in that casting herself down before him at his feet, with a desire no doubt to kiss them, (with like affection to that whereof we read to have been, as it is like, in another like good and godly Mary, Luke, 7.38. and as we read to have been in those other women, Mat: 28.9) she giveth him that divine reverence and worship though with some weakness which surely she would not have yielded to any other man.  
Hence therefore it is, that our Saviour Christ (as was answered in the fourth place) taketh the occasion to instruct Mary: and by her, us also; how both she, and we, and all other, aught to be affected toward him. That is to say, not so as we should linger after his bodily presence: but rather that we should be careful to know and embrace him, spiritually, and with the arms of our faith. For seeing Mary Magdalene was to do so, while yet our Saviour was upon the earth, and not ascended up into heaven; then much more ought we now, as well as all other ever since his ascension, so to do: that we may say in truth, with the Apostle Paul in the 2. Epistle to the Cor: chap: 5. verse 16. Henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet now henceforth know we him no more: to wit, in any carnal or weak manner, but according to his divine grace and godly power etc. in a more clear measure. So that they, who at this day, dote after a real presence of the body of our Saviour Christ, either in Sacrament, or other wise: they do show themselves to be altogether far otherwise minded; then our Saviour himself, would have them to be. We are all of us, to lift up our minds to him in the heavens, whither he is long since ascended: and not to look to have him bodily with us on earth, as he taught Mary Magdalene immediately after his resurrection; in that he said unto her as we see here. Touch me not, for I am not yet ascended to my Father, etc. Nevertheless, we are herewithal to understand, that our Saviour had a more particular intent in the same words: namely, to signify thus much unto Mary, that she for her part, should have a further time of filling her mind, with the comfort of his human presence for a few days, before he would ascend & leave this world. And therefore, that she should for the present, without any further delay, so much the more willingly, leave him now; and hast with all speed to his Disciples, to do that message, which it pleased him to send unto them, by her. For so it followeth (as we have already seen) Go to my brethren (saith our Saviour to Mary) and say unto them, I ascend unto my Father and to you● Father, and to my God and your God.  
Now the message, is the last thing to be considered, concerning this first appearance of our Saviour. Wherein sundry most high points; and the same also most sweet and comfortable to all true believers: are to be reverendly weighed of us.  
And first of all, this message, thus committed by our Saviour to a woman, though to be delivered in a private manner: as it is a great honour to Mary, and as a blessed fruit of her former godly care, and reverend regard toward our Saviour, as was said before: so is it a gentle kind of reproof unto the negligence & unbelief of those most choice Disciples of our Saviour, to whom he sendeth her.  
Secondly, this message sent by Mary, concerning the ascension of our Saviour: containeth in it a proof of his resurrection (which must needs go before his ascension) as well as it is a prediction and foreshowing of the ascension itself.  
Thirdly, this message sent by our Saviour to his Disciples, under the name of brothers: it declareth the most dear and admirable love of our Saviour unto them. Wherein also, is bewrayed, the like his affection in general, toward all the elect of God: as we may plainly perceive by comparing that which we read, Mat: 12.48.49.50 & Heb: 2.11.12. with the words of this message. For in those places, our Saviour extendeth the name of brethren to all the adopted children of God, whosoever do hear and keep his word. This is also, an evident confirmation of that which the Evangelist john hath written ch. 13.1. that those whom our Saviour loveth, he loveth to the end. Yea that he loveth them so, that nothing can alienate ●is love from them. For as we know, great were the infirmities of his Disciples, in their forsaking of him, etc. And therefore, whereas our Saviour doth most graciously pass by all their greatest weaknesses, and failings in good duty; though he might have taken just occasion, to have utterly rejected and forsaken them: this showeth undoubtedly, that his love was most constantly, and unremovably confirmed toward them. Blessed be his most holy name therefore, for ever and ever. Amen.  
Fourthly, in that our Saviour (in the words of this most sweet message) calleth God his Father and his God, he speaketh therein, as he is in our nature a mediator betwixt God and us; and thereby pointeth us upward to behold the supreme cause of all our happiness and welfare. And in that he calleth him the Father and God of his Disciples, and so consequently the Father and God of all true believers; he teacheth us all, with good assurance of faith to call God our Father: and so showeth what are the singular effects of his mediation, on our behalf: even our adoption, reconciliation, peace and salvation, with all other blessed fruits and benefits, whatsoever both the most tender and fatherly mercies, and also the almighty power of God our heavenly Father, either is able of himself: or willing for his Son our Lord jesus C●rists sake, to bestow upon us. To this God therefore our heavenly Father together with his Son our Saviour, and the holy Ghost our Comforter, be all eternal glory and praise. Amen.  
Fiftly, our Lord jesus Christ, in sending this his message so earnestly, and with all expedition to the comforting of his Disciples; (who were at this time in great heaviness, as we read Mark, chap: 16.10.) he showeth and professeth plainly thereby, that he is exceedingly desirous, that both they and every true Disciple of his; should both know and believe, and also enjoy and hold firmly this great prerogative; that we are by his means the children of such a Father, and the servants of such a God, as God our heavenly Father is.  
Finally, as the Disciples of our Saviour, to whom Mary was sent (yea notwithstanding they were the Apostles elect of our Saviour) were to receive this message gladly, and thankfully, even from the mouth of a private woman: so, yea much rather, ought we, from the mouth of the poorest public minister of the word of God, receive gladly and dutifully, the same message in their preaching thereof; and every other point and Article of the whole embassage of the Gospel of Christ and of God.  
That which is furthermore to be considered, concerning the comforts and fruits of the ascension of our Saviour: it shall by the grace of God, be more fully laid open when we come to that Article.  
Hitherto, of the first appearance of our Saviour Christ, for the first proof and confirmation of his most holy and blessed resurrection. Now, as touching the performance of this message, delivered by our Saviour to Mary; it is expressed by the Evangelist john, verse 18. of this 20. chap: For (saith he) Mary Magdalene came and told the Disciples that she had seen the Lord, & that he had spoken these things unto her. And Mark 16.10. She went and told them who had been with him (that is with our Saviour before his death) who mourned and wept. Thus Mary was for her part, a faithful messenger, even of the things of the best preservation, according to the holy Proverb. A faithful messenger is preservation. ch. 13.17. but the Disciples, to whom she did her message, were for a time, very unfaithful receivers of the same, as appeareth in the 11. verse of the same 16. ch. of S. Mark. For though they heard it reported unto them, in such notable manner as our Saviour commanded Mary: yet they believed it not, as the Evangelist affirmeth.  
NOw therefore, from the first appearance of our Saviour, let us pass to the second: the which was manifested to sundry other women.  
Question. Where is this part of the Story set down unto us?  
Answer. In the 28. chap: of S. Matthew, in the first verse of the chapter. And then verses 5.6.7.8 9.10. Likewise, Mark. ch: 16. from the beginning of the chapter, to the 9 verse of the same.  
And Luke ch: 24. from the first verse to the twelfth.  

Explication  From these words of the holy Evangelists we have already considered of the time of the resurrection of our Saviour. Likewise of the place from whence he arose, so that we will not now treat of them again. Moreover, we have from the same words, considered the testimony of the holy Angels, concerning the certainty of the resurrection of our Saviour, but very briefly. Let us therefore now here in this place, weigh them somewhat more fully. Yet not so much in respect of their testimony, simply considered in itself: but only so far forth, as the women were prepared, and made thereby the more fit, to be further confirmed & established in the faith of the resurrection of our Saviour, by his second appearance, 
The proof of his resurrection by his second appearance.  which did shortly ensue upon the same.  
And to the end we may the better understand the report of the Evangelists; we are to observe thus much (to begin withal) that whereas these two Matthew and Luke do so speak of Mary Magdalene, and of the other women, as if there had been but one vision and speech of the holy Angels; and likewise, but one appearance of our Saviour Christ unto them all jointly and together: the Evangelist john doth make it plain chap: 20. verse 11. etc. 18. that Mary Magdalene, did both see the vision of the Angels, and also the first appearance of our Saviour, before the other women did see either the one or the other. Save, that it may be, they, as well as Mary Magdalene, saw a far off, some appearance of that Angel, which did sit upon that great stone which was the covering of the sepulchre. The glory of which Angel (as the Evangelist Matthew doth testify) did astonish the soldiers: and as it may seem caused them to betake them to their heels, as we have once seen before; and shall have occasion to note again by and by.  
And that our Saviour first of all, appeared to Mary Magdalene: the Evangelist Mark accordeth with john, as we read in the Gospel written by him, chap: 16. verse. 9 in. these words. And when jesus (saith he) was risen again, in the morning (which was the first day of the week) he appeared first to Mary Magdalene, out of whom he had cast seven Devils. And she went and told them that had been with him▪ etc.  
But this being so; how cometh it then to pass (may some say) that the other two Evangelists, yea and Mark also, do speak jointly of all these women in one and the same history, as touching the coming of them all to the grave of our SAVIOUR, early in the morning: and the same also with one and the same mind, 
Optime consentiunt Euangelistae, quod mul●ere, sancta quiet defunctae, ad●uc inter noctis tenebrasdomo egressae sint, ut sub primum diluculum ad sepulchrum accesserint. Calum. Harm. Ma●: 16.1. Lucas & Iohann●s ●oquuntur de ●tineris suscepti intio Marcus vero d● fine. Imo & ●pse quoque initium ●tineris significat, cum a●t eas venisse valde mane.  to imbalm the body of our Saviour. For so all these three of the Evangelists do write; saying that the rest of the women set out very early, and came betimes in the morning to the sepulchre: as well as the Evangelist john writeth of Mary Magdalene, that she did so. When the day began to dawn, saith Saint Matthew. Early, (saith Saint Mark: speaking of their setting forth) so that they came thither at the Sun rising. And Luke, Early in the morning, they came to the sepulchre (or throu bathees) profundo diluculo. And as Tremellius translateth the same words of Saint Luke out of the Sirian Testament. Dum adhuc essent tenebrae, while it was yet dark. And Luke again, verse, 22. They came early to the Sepulchre.  
Quest. How therefore should it come to pass, that she should see the Angels, and also our Saviour himself; before all other?  
Answ. I have been taught, that we may well conceive in our minds, that all the women (as hath been already declared) setting forth, all of them very early, to go to the Sepulchre together: yet by reason of the earth quake, while they were well onward on the way, and also because of the fearful appearance of the glorious Angel, who having removed the stone of the Sepulchre, and sitting upon it might easily be seen of them, while yet they were some good distance from the same: it may, (I say) be well cunceived, that hereupon, they were afraid, and so made some stay. Yet so, that Mary Magdalene, being of better heart, and more zealously affected then any of the rest, went alone; unless peradventure she was accompanied only with the other Mary (as it seemeth by the words of Saint Matthew) to see what the matter ment, and so saw the grave opened, and the body of our Saviour to be removed out of it Whereupon also, Mary Magdalene strangely affected hereat, hasteth with all speed, that she might make it known to the Disciples; and with like speed cometh back again with Peter and john: yea and also stayeth still by the sepulchre, after that they were gone back again: and then forthwith saw the vision of the two Angels sitting in the sepulchre; yea and also immediately upon the same, was made a beholder of our Saviour at his first appearance.  

Explication.  All this is very likely indeed, to have been so.  
Quest. But what then (should we think) became of the other women all this while? 
The proof of his resurrection by his first appearance.   
An. It is very likely also (as I have been further instructed) that the other women stood all this while a loof for fear. Yet so, as by that time our Saviour had appeared, and made himself known to Mary Magdalene, and delivered that his message unto her; which she was, by his commandment, to carry speedily to his Disciples: that they overcoming their fear, do also draw near to the sepulchre, by that time our Saviour had withdrawn himself from Mary Magdalene: and so saw the second vision of Angels, and after that also, the second appearance of our Saviour.  
This is most likely to have been, as you say.  
Question. But what became of Mary Magdalene, after that she had received her message from our Saviour, at that his first appearance?  
Answer. I have heard it very probably conjectured, upon a diligent pondering of the holy Story, that so soon as Mary Magdalene had received her message, she went forthwith to deliver the same: and that after this; the other women coming to the Sepulchre, and being likewise assured of our saviours resurrection, both by the second testimony of the Angels, and also by the appearance of our Saviour after the same: do second the former message of Mary Magdalene, according to the commandment, both of the Angel, and also of our Saviour himself. Yet not with so great speed, but that they were prevented by some of the company, who for fear fled from the sepulchre before the rest: as we may perceive, Luke, 24. verses 22.23. as we are hereafter further to observe.  

Explication  It seemeth to stand with good reason, that it should be so. For thus the holy Evangelists may well be accorded: and the course of the holy Story, orderly and distinctly considered, in the natural course of it; by the mutual testimony of all four of them. Neither doth it make any thing against this, that Saint Luke chap: 24.10. reckoneth Mary Magdalene, with the rest of those, who did the like message to the Apostles: because (as we said before of the visions) so here we are to understand, that he speaketh jointly of the messages, though according, to the report of the Evangelist john, it is most like, that these messages as well as these visions, are to be distinguished of us.  
Question. But seeing all these things are matters of faith, how may it agree with the doctrine, and subject matter of it; that it should be so propounded and set down; as we must go by likelihoods, and s●●posals, that it was thus and thus: and cannot say certainly, that in respect of every circumstance it was undoubtedly, and out of all question, thus?  
Answer. Ye●▪ as I have heard you teach, it may well stand with the assurance of faith, and with all ho●y and commendable obedience thereof; firmly to believe those things to have been verily d●ne whatsoever the holy Scriptures do affirm: although we (through weakness of judgement, or feebleness of memory) cannot for the present di cerne, or remember, the perfit manner or order of the performance of them: but do rest in that, which, so far as we can perceive is nearest to the truth, until it may please God to let v● by some means, see more clearly into all the circumstances of the same.  

Explication  It is indeed, well agreeable to the holy doctrine of faith, and to that modesty also, which well beseemeth every scholar in the school of our Saviour Christ.  
And herein: faith is (as we may say) so much the more faithful, and dutiful, both before God and men; when it believeth without all doubting, the substance and truth of the matter itself: notwithstanding any scruple that may arise, either from a circumstance thereof, or from a diverse interpretation, or understanding, which the text itself, may seem to admit. For it is the pleasure of God, no doubt, to exercise the obedience of our faith this way: and to stir us up, to use the more diligence, in our study and search after his truth: and to teach us to hold ourselves fast to that knowledge, which we have already received, as to a very precious inheritance, etc.  
It is only the property of infidels and hypocrites so to stumble and to be offended upon such occasions, as these may be, 
The proof of his resurrection by his second appearance.  that thereby they be confounded, and fall away. All true believers, stay themselves upon this sure foundation, that all things contained in the holy Scriptures, are most certainly true in themselves; and consonant each thing with other, yea every circumstance with circumstance: howsoever we cannot for the present, in this or that, see what is most exactly to be resolved upon.  
So that worthily may every Christian hold, and the learned divine maintain and defend, as a question worthy the commencement: that Sancti Euangelistae eodem Spiritu sacro-sanctissimo, Spiritu sc. veritatis dictant, omnia verissimè sumaque cum concordantia evangelicam historiam Domini nostri jesu Christi, conscrip●è●e. That is to say, that the holy Evangelists, guided by one most holy Spirit even the Spirit of truth, have most truly, and with perfect concordance and agreement, penned the holy Story of the Gospel of our Lord jesus Christ.  
Now therefore (these things thus observed for the clearing of the course of the holy story (so far as God vouchsafed us his grace) let us come to the words of the text. Wherein we have to consider, first the coming of these women to the sepulchre, and then the second vision & speech of the Angels to them so soon as they were come: and thirdly, that second appearance and speech of our Saviour, whereby, he made himself known, to them also, as well as he had done before, to Mary Magdalene.  
Question. First therefore; in what words do the holy Evangelists declare these things unto us?  
Answer. Their coming to the sepulchre, is with some specialty recorded by the Evangelist Mark. The vision and speech of the Angels, is most fully reported by S. Luke The second appearance or manifesting of our Saviour▪ and his second speech, are only set down by the holy Evangelist Matthew.  
So it is indeed. But let us hear their several words: and so shall we more fully inform ourselves concerning the whole.  
Question. And first, which are the words of the Evangelist Mark?  
Answer. Chap: 16.2. Therefore (saith he) early in the morning, the first day of the week, they came unto the sepulchre, when the Sun was yet rising.  
3. And they saiae one to another, who shall roll us away the stone from the door of the sepulchre.  
4. And when they looked, they saw that the stone was rolled away, for it was a very great one.  

Explication & proof.  These words indeed, show us the coming of these women to the sepulchre: yet so as the first coming of Mary Magdalene is included in the same, as it is evident from the first verse. And as touching these words, who shall rowl● us away the stone from the doere of the sepulchre? This consultation was also while Mary Magdalene was yet with them. Concerning the which consultation, two things may no● be a little marveled at. First that they did not think to provide for this, before they would set forth out of doors. Secondly, that they do not doubt much rather, how they should come to the sepulchre; because of the watch of soldiers, that was set there even of purpose, to see that none should come unto it.  
But as touching the first, so would God have it to be: that it might be evident in the sight of all, that these women had no purpose to steal away the body of our Saviour; but only to imbalm the same, if happily by any means they could attain to come unto it. And touching the second thing; this first care of theirs, being the only thing which occupied their minds: declareth plainly, that partly through their godly care in bending their minds to sanctify the Sabbath, and partly by reason of the close dealing of the chief Priests, and Elders, in gathering, setting & charging of their watch; that these women did not once hear of it. For certainly, they would then have been much more careful, how they might have gotten to the sepulchre at all. Or rather they would have been afraid once to have set foot out of doors, to have gone to the grave.  
But that these latter women came to the sepulchre, though they took a longer pause by the way, than Mary Magdalen had done: it is evident, in that Saint Mark saith, That they came so near, that they saw the stone to be rolled away; and in that (as after it followeth in the next verse) they went into the sepulchre, etc. And in that (as the Evangelist Luke saith, chap. 24.2.3.) They found the stone rolled away from the Sepulchre. And went in but found not the body of the Lord jesus. Thus much therefore, for the coming of these women, the which (as was said) is in more special manner recorded by the Evangelist Mark, then by any of the other. The vision and the speech of the Angels to these women, is (as was further answered) most fully reported by S. Luke.  
Question. Which are his words, wherein he doth the same?  
Answer. It followeth thus, chap. 24. ver. 4. and so forth to the ninth. And it came to pass, that as they were amazed thereat, two men suddenly stood by them in shining vestures.  
5. And as they were afraid, and b●wed down their faces to the earth, they said to them, why seek ye him that liveth among the dead?  
6. He is not here, but is risen: remember how he spoke to you, while he was yet in Gal●le.  
7. Saying, that the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.  
8. And they remembered his words.  
9 And they returned from the Sepulchre, and told all these things to the eleven, and the remnant.  

Explication  Thus in deed, is the Evangelist Luke, most large in this point. Nevertheless, we must not neglect the report, either of Mark or Matthew: because either of them, have something more special, over and beside that which Luke hath set down. Question. Which therefore, are the words of Mark?  
Answer. Chap. 16.5. So they went into the sepulchre (saith he) and saw a young man sitting at the right side clothed in a long white rob: and they were afraid.  
6. But he said unto them, be not afraid, ye seek jesus of Nazareth, who hath been crucified: he is risen, he is not here: behold the place where they put him.  
7. But go your way, and tell his Disciples, and Peter, that he will go before you into Galilee: there shall you see him, as he hath showed unto you.  
8. And they went out quickly, and fled from the sepulchre, for they trembled and were amazed: neither said they any thing to any man: for they were afraid.  

Explication  These are the words of S Mark, wherein he is more special than S. Luke, in diverse things. First, in that he showeth how the Angel encourageth the women against their fear. And he speaketh but of one, because but one spoke unto them; the which also seemeth to be that Angel, which Matthew spoke of before: even he that at the first, sat upon the stone without the sepulchre. Secondly, he is more special in showing that the Angel did bid the women, to take good view of the absence of the body of our Saviour, from the very place where it was laid. Thirdly, he reporteth the message which the Angel sent, to be directed not only to the Apostles in general; but also to Peter by name. And last of all, 
Homil. 3. in Hist. Resurrec. Sect. 15. Et Hom. 4. Sect. 5. Et Hom. 9 Sect. 1.  that the women were so afeard, that they said nothing to any man: but for fear forgot their message as one would think. And therefore it seemeth to M. Beza, in his Homily upon these words, that these were a sort of women among the rest; who for want of longer stay, lost a great part of the fruit of their journey: till (as he saith) they were better instructed afterward. But other think rather; that these words, Neither said they any thing to any man: are to be understood; as signifying that they stayed not to tell these things to any in the way; but hasted to the disciples. Yea, and that their fear indeed, was so great, that they could not have been fit to have done their message, unless God had graciously recovered them, out of their fear, and made them fit thereunto. And it is true. Nevertheless, if we look to that which Saint Luke writeth, chap. 24. ver. 22.23.24. we must needs admit that (as Beza observeth) some of the women fled for fear of the vision of the Angels, and went before the rest, and did not meet our Saviour in the way.  
Such therefore is the report of the Evangelist Mark.  
Show likewise what the words of S. Matthew are.  
Question. How writeth he?  
Answer. Chap. 28 verse, 4. For fear of the Angel (saith he) the keepers were astonished, and became as dead men.  
5. But the Angel answered, and said to the women, Fear ye not, for I know that ye seek jesus who was crucified:  
6. He is not here, for he is risen, as he said: come see the place where the Lord was laid.  
7. And go quickly, and tell his Disciples, that he is risen from the dead: and behold he goeth before you 〈◊〉 Galilee: there ye shall see him: lo I have told you.  
8. So they departed quickly from the Sepulchre with fear and great joy, and did run to bring his Disciples word.  

Explication. and proof.  These are the words of the Evangelist Matthew. ch. 28. verses. 4.5.6.7. Wherein he accordeth with Mark, in the most of those things, which he hath specially above that which the Evangelist Luke hath. And yet this one thing Matthew hath special above Mark, that he doth more plainly describe unto us; how the women were affected, in that he telleth us, that though they were all greatly feared, yet that some of them were for all that, greatly comforted & rejoiced: yea and that though they made such speed in the way, that they stayed not to tell any man; yet they went with a purpose to do their message, to the parties unto whom they were sent: specially, they that stayed longer than such of them as fled first away. So Matthew maketh Mark more plain.  
Now let us come to the second appearance of our Saviour, wherein he manifested himself to those that remained still behind: and therewithal, to the speech which he used with them at the same time, like to that which the Angel of our Saviour had used to them before. These things are only recorded by Matthew. Question. Which are his words?  
Answer. It followeth verses, 9 and 10. of the same 28. chap. in these words.  
9 And as they went to tell his Disciples, behold (saith S. Matthew) jesus also met them saying, God save ye, And they came and took him by the feet, and worshipped him.  
10. Then said jesus unto them, be not afraid, Go and tell my brethren, that they go into Galilee, and there shall they see me.  

Explication & proof.  Thus then, we have the full report, both of the second appearance, and also of the second speech of our Saviour, to the rest of the women that stayed longest at the sepulchre, after that he had showed himself, and spoken before, to Mary Magdalen. And we have seen also, the report of the second vision, and speech of the Angels, to the same women, after that Mary Magdalen had seen them.  
Now, let us (as briefly as we can) consider what instructions we are to gather for our own use, and the edification of our faith: from every part of this story concerning the second appearance, and speech both of the Angels, and also of our Saviour, to these women, after that he had appeared first to Marie Magdalen.  
Question. And in the first place, what are we to learn more generally?  
Answer. We learn more generally, that the mercy and clemency of our Lord and Saviour, is exceeding great toward those, that bear a true love and desire toward him; though otherwise in some things, they are weak, ignorant, and forgetful: so as they be not willingly ignorant, and sottish; but do unfeignedly desire truly to know, believe, and obey the will of God, as these godly women did.  

Explication & proof.  It is true. For so it is evident by the gracious behaviour and speeches, both of the Angels, and also of our Saviour himself, as well to these women in the latter place, as to Mary Magdalen before: though all of them did, even in their dutiful and loving purpose, greatly forget themselves, concerning that speech, which our Saviour had used to foretell them, and the rest of the disciples, of his resurrection, that it should be as it was now come to pass.  
Question. What else may we learn more generally?  
Answer. We may perceive likewise, both from the speeches of the Angels, and of our Saviour: and also from that alacrity and cheerfulness, which did evidently appear in the women, that the resurrection of our Saviour is a matter of singular joy.  
Explication. It is easy to be perceived in deed. For both the Angels, & also our Saviour, bid them be of good cheer: and to put away all troublesome confusion and fear, out of their minds. Either of them, speak as comfortably in this ca●e, as the Angels did to Zacharlas Luke. 1.13. Fear not Zacharias, etc. thou shalt have joy and gladness, and many shall rejoice at his birth, to wit, at the birth of john Baptist, the forerunner of our Saviour Christ: And as he did to the virgin Marie concerning the conception of our Saviour, in the 30. verse of the same chapter, Fear not Mary: for thou hast found favour with God, etc. And to the Shepherds concerning his birth ch. ●. 10. Be not afraid: for behold, I bring ye tidings of great joy, that shall be to all people, etc. So here (saith the Angel to these godly women) Fear not. And our Saviour himself, Rejoice: or peace be to you: Fear not. etc. The reason of this like encouragement, is because the resurrection of our Saviour is no less matter of joy, than the conception and birth of our Saviour, and the other joyful things, belonging to the same, were. And therefore also, the like effect is here mentioned. For as Zacharias rejoiced, and as Marry, and the Shepherds, and many other rejoiced at the birth of our Saviour: so did these women rejoice at his resurrection, though at the first, it was mixed also with fear; by reason of the divine majesty and glory of God, appearing in this great and strange work of his. And like as the virgin Marie hasted into the hill Country, to her cozen Elizabeth, to be confirmed in the word of conception: and the Shepherds to Bethlehem, to see our Saviour newly borne: so do these women go in haste to the disciples; to carry them this joyful news, that our Saviour was now risen again: and likewise the two disciples afterward, hasted to carry the rest word, yea though it were then night. Luke. 24.33.35. These things are thus more generally to be observed in this part of the holy story, concerning the second appearance and manifestation of our Saviour. Let us consider likewise of some things more particularly. Question. Which may they be?  
Answer. In that (notwithstanding the terror of the earthquake, and the glorious appearance of the Angel of the Lord, had so astonished the soldiers, that they were as dead men for the time, and therefore were glad to be gone as soon as they could) yet the Angel biddeth these godly women not to fear: hence we may first of all, evidently see, how happy a thing it is, to be in the number of those that love and reverence Christ; in comparison of those that oppose themselves against him. Insomuch as we shall have comfort against the terror of the Lord, when he shall confound them for ever, from his glorious presence: specially at the day of the last judgement.  
Secondly in that the holy Angel (to induce the women to believe that our Saviour was risen) doth not only show to their outward sense the place, where the body of our Saviour was laid, to be now empty and void: but chief standeth to confirm them from the words and doctrine of our Saviour himself; the which he doth will them to remember & call to mind; and he himself remembreth them of the place, where he spoke it unto them, even while he was yet in Galilee: that is, some good space of time brfore it came to p●sse: hereby we learn, that the word and doctrine of our Saviour is a more excellent ground and stay of our faith, than the witness of our own eyes could be; though these had their good use, as also the sensible touching and handling of our Saviour had, to prove that he was, after his resurrection, a bodily substance, as well as he was before.  
Thirdly, in that the Angel reproveth these women, for that (notwithstanding our Saviour had told them of his resurrection plainly before his death, yea that he would rise again the third day) yet they forgot it; & therefore came to seek the living among the dead: we see that forgetfulness of holy doctrine, & neglect of due care to understand it, which is a forestall of memory; they are sins to be sorrowed for, & to be watched against, etc.  
Fourthly, in that the Angel (as also our Saviour himself) did command, & encourage these women to go with speed to the disciples: the tender care of the Lord appeareth, who would not have us continue long, but speedily to break off unprofitable and causeless sorrows; yea to comfort ourselves, according to all causes of comfort: specially according to those of our eternal salvation, which he is most careful to make known unto us.  
Fiftly, in that the holy Angel maketh special mention of Peter; the same tender and merciful care of the Lord toward sinners, doth yet more lively appear: because he would have Peter in special manner comforted against his special discomfort; even against that most deep sorrow, which no doubt, yet lay in his bosom for his grievous fall.  
Sixtly, in that both the Angel, and also our Saviour himself, biddeth the women tell his disciples; that according as he had promised before his death, so he would now go before them into Galilee; and that there they should see him: this showeth that the Lord is like minded now, as he was before; even to delight to show himself, & to further his work, rather in mean places, & among the poorer of his people, where his Gospel is more willingly embraced: than in places of greater reckoning in the world, and among the richer sort of men; where both he and his Gospel it usually most contemned and rejected: as it was at this time especially, in the City of jerusalem.  
Finally, in that the women, fall down at the feet of our Saviour, & worship him: it is manifest, that they did perfectly know, and discern him, from all men in the world, as we may say; to be our Saviour, and no other but he.  

Explication. and proof.  It is manifest indeed. For otherwise, they would not have fallen down before him, & worshipped him: and that, with such a religious mind (I doubt not) as it is not lawful to yield to any creature, but to him only, who being true man, is also the very true & eternal son of God. This therefore (among the rest) may justly be a certain confirmation unto us; even upon the certain knowledge of these faithful & godly women: that our Saviour is undoubtedly risen again.  
And touching the other branches of your answer. First of all, it is likewise out of all question; that they who with a dutiful affection seek after the knowledge and faith of our Sa: Changed are a thousand fold more blessed, than the wicked adversaries, who any way set themselves against him: as the gracious dealing of the Lord with them (even here in this world) doth show: in that he comforteth all such by his holy Spirit, and giveth them inward peace of conscience. But at the last day, he will most perfectly declare it; when all such shall see the Lord in his glory, to their unspeakable comfort: & the rest shallbe so terrified, that they would gladly, that the huge mountains & rocks might fall upon them, to hide them from his presence. Revel 6.16.17. For seeing the glory of the resurrection of our Saviour, was so great, by the ministry of one Angel: how infinite shall the glory of his coming to judgement be, when he shall show himself in his perfect glory, accompanied with the thousand thousands of his Angels? Math. 2●. 31,  
Secondly, according to the second branch of your answer, our Saviour pronounceth them blessed, who believe, though they see not. john. 20.29. But of this more afterward.  
Touching the third branch, the admonition of the Apostle to the Heb. ch ●. 1. ●. 3.4. is worthily to be hearkened unto; in that he saith, Wherefore we ought diligently to give heed to the things which we have heard, lest at any time we shoul● let them sl●p, etc. Certainly, if our Sa: Changed had not been so gracious, as to show himself, & to renew the doctrine of his resurrection: the knowledge of it, was likely to have perished, through the forgetfulness, not only of these women, but also of all the rest of the disciples. In like manner, our own forgetfulness is ready to endanger us to lose the fruit of much holy doctrine, from time to time: if we be not careful to call to god for his grace, to the succouring of our memories against the weakness thereof.  
Answerable to the fourth branch, is that gracious commission of the Lord. Isai. 40.1. etc. Comfort ye, Comfort ye my people will your God say: Speak comfortably to jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, etc. Likewise, the practice of the Apostle, guided by the Spirit of God. 2. Cor. 2.1. etc. in that he laboureth to comfort the Corinthians against their former sorrow. And again, ch. 7.3.4. etc. 13. Read also Phil. 2.26.27.28. & ch. 4 4.  
To the fift branch, agreeth the like gracious dealing of our Saviour, in showing himself to Peter, before he appeared to any of his men-disciples, Luk, 24.34. Likewise his often demanding of him, whether he loved him or no: john. 21.15.16.17. But of these, more in their due places afterward.  
The sixth branch, is according to that answer which our Saviour gave to the messengers of john Baptist, Math. 11.5. The poor receive the Gospel. and ch. 18.1. etc. Our Saviour hath care of his little ones.  
Hitherto of the second appearance of our Saviour to the manifesting of his resurrection. 
The proof of his resurrection, by his third appearance.   
LEt us come to the third.  
Question. Where is that recorded unto us?  
Ans. In the 24. ch. of the Evangelist Luke, verse ●4. The Lord is risen indeed (say some of the eleven, as they were gathered together) and hath appeared to Simon.  

Explication.  This is upon special occasion set down by the Evangelist, after the narration of the appearance of our Saviour to the two Disciples, that were going to Emmaus. But that it was a thing performed by our Saviour before that, at the least before they came from Emmaus to jerusalem, the Evangelist himself doth make it plain. For as he saith, when these two Disciples came to report unto the eleven, that they had seen our Saviour: at the same instant that they came in, some of the eleven were talking, & said, that he had appeared to Simon. It was as it is most like, that appearance which the Apostle Paul writeth of, 1. Cor. 15.5. He was seen of Cephas. For Cephas, as we know, as well as Simon, were divers names of one and the same Peter.  
Of this appearance of our Saviour to Peter, there is little written: and therefore we will briefly pass it over. Only let us here call to mind again, that which was once mentioned before; that the most merciful disposition of our Saviour, is hereby declared, in that he vouchsafeth to show himself first to him, who of all the rest was most unworthy to see him at all: if he should have judged Peter according to his desert. As touching that which the Papists do, upon such sandy grounds as this is, go about to gather, that Peter should be the Prince of the Apostles; and that he should leave that principality of his to the Pope; whom they will perforce needs have to be his successor: it is so strange, that it is wonder that they should ever have been so sottish, as not to see the extreme vanity of all such absurd conceits. Wherefore, leaving them with their most fond conceits: we come to that which we reckon to be the fourth appearance of our Saviour Christ.  
Question. Where is that set forth unto us?  
Answer. The Evangelist Luke doth set it down unto us, in a large narration, chap. 24. beginning at the 13. verse, and so forth to the 36.  
It is very true. And he doth it in the order following.  

Explication.  First, he showeth to how many he appeared, at this fourth time: and he nameth the one of them by his name.  
Secondly, he showeth the time when he appeared.  
Thirdly, the place where.  
Fourthly, the occasion of his appearance.  
Fiftly, the manner how he made himself known.  
Sixtly, after what manner he departed from them.  
And last of all, what were the effects of this his fourth appearance. Let us therefore consider all things, from point to point, as they lie in the text.  
Question. And first how many, and who are they, to whom our Saviour appeared this fourth time?  
Answer. They were only two: even the least number that might be; yet sufficient to testify in a matter of earnest importance. The one whereof was called Cleopas, as the Evangelist expresseth. The other he nameth not.  

Explication  So indeed we read, verse 13. Behold (saith the Evangelist) two of them, etc. And verse 18. The one was named Cleopas. Who (as it is very like) was the husband of that Marie, which is called of Cleopas, john chap. 19.25. The which name of the one giveth to understand, that though these two were the Disciples of our Saviour: yet neither of them were of the eleven. And this is yet more clear and manifest, verse 33. where the Evangelist saith, that these returning to jerusalem, found the eleven gathered together.  
The time when our Saviour appeared to these two, is next.  
Question. When was that?  
Answer. It was the same day that he arose from the dead: 
The proof of his resurrection by his fourth appearance.  and in the afternoon of that day.  

” Explication  This also is evident in the same 13. verse, Behold, two of them went that same day etc. And ver. 29. It is toward night, and the day is far spent: when they come to the end of their journey, while yet our Saviour was with them. This circumstance is worthy our special consideration, compared with the former appearances, even from the morning thereof very early, till within the evening of the same. And touching the afternoon; a good part of it (no doubt) was spent about this one appearance: as will be more manifest, when we come to consider the l●rge communication of our Saviour with these men. So that our Saviour Christ hath not obscurely signified hereby, (as the very use of the christian Churches ever since that time, showeth also, that so his meaning was understood of them) that he would have this day, in special manner holy, to the memorial of his resurrection. And therefore aptly is it come in stead of the Sabbath and Lords day of the jews, to be the Lords day and Sabbath of us, and of all christians: from the time of the resurrection, when our Saviour appeared to these two Disciples; even to this day. The place of the appearance is next.  
Question. Where was that?  
Answer. It was in the way, as they walked from jerusalem to Emmaus.  
It was likewise in the house wherein they rested themselves, when they came to their journeys end.  

Explication.  The evidence of this, reacheth from the latter part of the 13. verse, to the latter part of the 31. The distance also of Emmaus from jerusalem, is expressed by the Evangelist, to be about threescore furlongs, which is by estimation about 6. miles, containing a walk of three hours, or thereabouts.  
But when our Saviour came unto them, it is not mentioned: save only, that the largeness of the communication, may well declare, that he spent a great part of this time with them. But leaving the very point of the time in suspense: let us draw more near to the matter itself.  
Question. What was the occasion that our Saviour showed himself to these his Disciples?  
Answer. The occasion is expressed in the 14. verse, in these words.  
And they talked together (saith St. Luke) of all those things that were done.  

Explication.  These words show, that their godly care was in conferring one with another, about the sufferings of our Saviour; partly mourning together, and partly comforting themselves, as well as they could, (as will appear afterward) insomuch as they heard by the first report of Marie Magdalen, and also by the testimony of Peter and john, (who were at the sepulchre betimes in the morning) that the body of our Saviour was removed out of the sepulchre: and likewise by some other of the women, who had seen a vision of Angels; which said that he was alive: though as yet these two Disciples (desirous to know and embrace the truth) could not firmly and comfortably believe that it was so.  
This than was the occasion, whereupon it pleased our Saviour, to show himself to these poor souls, thus talking and conferring one with another, with heavy hearts, as they walked on together in their journey.  
It followeth now, that we consider of the manner of his showing of himself unto them.  
Question. How doth St. Luke describe that unto us?  
Answer. It followeth in the ●4, chapter, 15, 16, and 17. verses, in this manner.  
15 And it came to pass (saith the Evangelist) as they communed together, and reasoned that jesus himself drew near, and went with them.  
16 But their eyes were holden, that they could not know him.  
17 And he said unto them, What manner of communications are these, that ye have one with another as ye walk, and are sad?  
Explication. Touching the manner of our Saviour, his showing of himself to these two of his Disciples; we see first of all, by these words, (and so it will further appear afterward) that he did it as a stranger, by concealing as it were, and hiding the knowledge of his Person from them, for a while.  
This concealing, or hiding, was two ways. First, because (as Saint Luke saith) our Saviour withheld their eyes: that is, the discerning power of them, that they could not know him. Whereby it is evident, that the cause why they knew him not: was not any change of the stature, or gate, or countenance of our Saviour, now after his resurrection, from that which they were before.  
The first cause was therefore, that the power of their sight was defective in discerning the object, that was before it: like as the eyes of the Aramites were restrained that they could not discern Elisha; nor that he led them into Samaria, till they were in the midst of it. And as the eyes of these two Disciples were thus holden: so we may proportionably conceive, that their ears, were also so restrained, that they could not distinctly discern the sound of his voice, from the voice of one that was a stranger unto them. Thus than we see the first means, whereby our Saviour concealed himself, from the knowledge of these his Disciples. And it is a good thing for us well to consider from hence, that we have not an absolute power, no not over our own natural senses: no more than Hagar could see the well of water, that was near to her, until God opened her eyes to see it. Gen. 21.19. And therefore much less have we any such power over our inward understanding, judgement, memory, will, and affection: and lest of all, concerning heavenly things. And therefore also, that we are to acknowledge all these, to be in the dispositive power of God, either to diminish and restrain, or utterly to take away, any or all, at his pleasure: and ●herefore likewise, that we are always to entreat him to give us grace and power, that we may be careful to use them as we ought, to his glory, etc. But this as a note by the way.  
The second way or means, whereby our Saviour concealed himself; was that which the Evangelist Mark telleth us of, ch. 16.12: insomuch as he did not show himself, in such apparel, as he had used before his death; but came unto them now, as if he had been a traveler to go a journey (it may be) with a walking staff in his hand, etc. like to themselves. Yea, though he had before appeared to Marie Magdalene, in such manner as if he had been the gardener, appointed to dress and keep that garden, where the sepulchre was. Wherein this our second Adam showeth himself (after a sort) answerable herein, to that part of the calling and condition of the first Adam. Gen. 2.15. But concerning the appearance we now speak of, the Evangelist Mark writeth thus: After that (saith he) he appeared unto two of them in another form, as they walked and went into the Country. In another form; not that he changed his countenance, (as was said before) but that he had on him another kind of apparel, etc.  
Now let us return again to Saint Luke, who prosecuting the narration of this appearance of our Saviour; saith, that he joined himself to these travelers, as a wayfaring man: and that after he had approached near, and gone a while with them; he entered talk, demanding in friendly and familiar manner, two things of them. First, what that earnest talk was, which they had betwixt themselves. And secondly, why they were so heavy and sad, as no doubt their countenances did evidently bewray, as the word (scuthropoi) which the Evangelist useth, giveth us to understand: as we may see further, Matth. 6.16. Nevertheless, this we must know; that our Saviour did not ask these questions, as though he was ignorant what they talked on: but to give them occasion, to lay forth their grief, and the error of their thoughts at the full; that so he might take the occasion, more fully to direct, satisfy, and quiet their minds.  
It followeth therefore, as an appurtenance hereunto, that the holy Evangelist showeth, what answer one of these, (he being also herein as the mouth of the other) gave to our Saviour, to the full satisfying of either part of his demand: as well, what their communication was; as what was the cause of their sadness.  
Let us hear the words of the Evangelist.  
Question. How doth he report this answer?  
Answer. He reporteth it in the 24. chap from the beginning of the 18. verse, to the end of the 24. in these words.  
18 And the one (saith the Evangelist) named Cleopas, answered and said unto him, Art thou only a stranger in jerusalem, and hast not known these things, which are come to pass therein, in these days?  
19 And he said unto them, What things?  
And they said unto him, Of jesus of Nazaret, who was a Prophet, mighty in deed and in word, before God and all the people.  
20 And how the high Priests and our Rulers, delivered him to be condemned to death, and have crucified him.  
21 But we trusted, that it had been he, that should have delivered Israel: and as touching all these things, to day, is the third day, that they were done.  
22 Yea, and certain women among us, made us astonished, who came early unto the Sepulchre.  
23 And when they found not his body, they came, saying, That they had also seen a vision of Angels, which said, that he was alive.  
24 Therefore certain of them, who were with us, went to the sepulchre, and found it even so as the women had said, but him they saw not.  

Explication.  This is indeed the full report of the answer, showing, (as was said) both what their communication had been: and also what the cause of their sadness was.  
Their communication (as Cleopas answereth) was of jesus, (commonly surnamed as it were, from the place of his education) jesus of Nazaret. Whom indeed, Cleopas doth describe honourably; though somewhat defectively from one part of his office and calling only; as one being among his Disciples reputed a most holy Prophet: and also from the effects or signs thereof, in that he showed himself mighty in word and deed, both before God and men, God himself from heaven giving witness thereunto. Thus I say Cleopas doth describe our Saviour honourably, though as yet, he did not know, either his Person, or his Office, perfectly.  
That which they communed concerning this jesus our Saviour: was first, of his late sufferings and death, even that his death upon the Cross: which their most envious and malicious Governors had cruelly put him unto, but two days before.  
The which also, as they say, was done so publicly, and in the open sight of all; that even in the beginning of this answer, Cleopas telleth our Saviour (who not only best knew, but also alone felt the smart of all) that he marveled, that any one about jerusalem, could be ignorant of it.  
Secondly, they talked (as Cleopas further reporteth to our Saviour, though as yet unknown to Cleopas) of that more private, and as yet very secret news, which was brought unto them, being among the Disciples at jerusalem, the present morning, before they, (upon necessary occasion) broke company, and left them somewhat early: to wit, before that Marie Magdalene returned the second time. The which news was this; that certain women, and namely Marry Magdalene going early to the sepulchre, found not the body of our Saviour there; no nor yet they of the Disciples, (to wit, Peter and john) who went to see whether it were so or no. Yea more than this; this news was brought by some other of the women, most likely, by them who at the sight of the Angels, fled first from the sepulchre for fear, (of whom Mark seemeth to write, ch. 16.8.) that they saw a vision of Angels, who affirmed that jesus was alive.  
And thus; Cleopas hath ingenuously declared, what the communication of himself & his companion was: without any fear, who it might be, to whom they spoke; whether he were an enemy or a friend. They cannot but profess themselves to have an honourable opinion of him, whom their Rulers had most odiously and unjustly pursued to the death; as if he had been a deceiver or a traitor, etc.  
Now, he doth therewithal likewise, simply and plainly open unto our Saviour, (though as yet he little thought that it was he) the very cause or causes, of his and his companions grief; yea of the common grief of the rest of the Disciples.  
First, because whereas they trusted before, that he should have delivered Israel; now by reason that such a death fell upon him; they began to call their former thoughts into question and doubt.  
Secondly, because notwithstanding the news that was brought, began to cheer up their hearts; in that they had an inkling that he should be alive again: yet they could not be persuaded that it was so, because (no doubt) they imagined strongly, that if it had been so, it should have been done in another manner of sort: that is, in more pompous magnificence than was reported; or could yet be found to have been performed.  
Such was the answer of Cleopas: he therein laying forth at large, both what was the communication of himself, and his companion; and also what their grief was.  
Now let us hear the reply of our Saviour, though hitherto he thought it not meet to discover himself.  
Question. How doth saint Luke lay this forth unto us?  
Answer. This is contained in the 24. chap. verses 25, 26, 27. as it followeth thus.  
25 Then he said unto them, O fools and slow of heart, to believe all that the Prophets have spoken.  
26 Ought not Christ to have suffered these things, and to enter into his glory?  
27 And he began (saith Luke) from Moses and all the Prophets, and interpreted unto them, in all the Scriptures, the things which were written of him.  

Explication  In this reply of our Saviour, we have three things of most worthy observation to consider.  
First, the earnest reprehension which he giveth his Disciples, verse 26. O fools, etc.  
Secondly, his like earnest, short, reprehensive, and interrogatory affirmation of the truth, called into question by them.  
Thirdly, a large proof and confirmation of the same truth, from all the holy scriptures of the old Testament, as the Evangelist plainly testifieth: though for brevities sake, (insomuch as he hath every where mentioned them in the history of the Gospel of our Saviour, as occasion was offered before) he doth not repeat them now again.  
All these things are exceeding profitable for our instruction: let us therefore stand a while to ponder and weigh them.  
And first, let us well know, and willingly suffer ourselves to be admonished of; that it is a great sin in the sight of God, and our Saviour: to be dullards and sluggards in the knowledge & belief of the holy scriptures of God. Yea, that it is a great sin in us, not to be ready and cheerful, in the understanding and faith of them all, without exception: seeing God by his holy Spirit spoke in the ministry of his holy Prophets, both by their speech, and also by their writing: whosoever of them have either spoken, or written any thing from the beginning of the world. For otherwise, our Saviour would never have been thus earnest, in calling his Disciples fools or dullards, for want of the knowledge hereof: seeing they were not altogether ignorant and unbelieving; and the rather, seeing they were not of the eleven, but of the more ordinary sort of his Disciples.  
Wherefore I pray you let us diligently mark, that all the excellency of our wisdom, consisteth in the knowledge and faith of the holy Scriptures; yea, both of the old, and also of the new Testament: ever since that God hath of his singular mercy, caused them to be written and added to the old, for the further instruction and edification of his Church, in the knowledge and faith of the same his truth. Without this; we are but fools and dullards, as our Saviour telleth us: how sharp and quick witted, or how grave and profound so ever, any of us may seem to be otherwise. Yea, though we were as wise as Ahitophel, or as subtle as Herod, etc. And therefore also, let us not only mark; but even stir up ourselves to perform it: that we give ourselves, to be most ready, and cheerful, in the embracing of the knowledge and faith of the holy Scriptures; infinitely above all things in the world beside. Let us not be negligent readers and drowsy hearers, &c: but most diligent and always waking, as good scholars and profitable students, under so excellent a Schoolmaster as our Saviour is: that we may not only understand with our mind, but also believe in our hearts, as our Saviour requireth, in that he saith, O fools and slow of heart to believe, etc.  
This reproof is to be understood, and taken as most sharp against those, who having had the best means of knowledge and faith, have made the least profiting: according to the reproof of the Galatians. ch. 3.1. Let such therefore especially, lay this rebuke of our Saviour to heart; and learn to be more wise and diligent, for ever hereafter: lest at the last, they feel the everlasting discommodity & smart of it; when our Saviour shall come again, to take heavy vengeance, upon such unprofitable truants: as they are threatened. 2. Thes. 1.7.8, etc. Thus much concerning the first branch of the reply of our Saviour.  
Touching the second branch of it, we are to consider, that he doth briefly abridge, and comprehend in two heads, all that the holy Prophets have written of him in the old Testament: to wit, those things which concern his sufferings first, and then those which do concern his glory, which was to follow after the same. According to the which abridgement of our Saviour; the Apostle Peter writeth, that it was the search & inquiry of the Prophets, chief and principally above all other things, after the sufferings that should come unto Christ, and the glory that should follow. 1. Epist. 1.11. The same abridgement also, doth the Apostle Paul make of his doctrine. Act. 26. verses 22.23.  
So then, that which these Disciples of our Saviour, ignorantly took an occasion to stumble at; and thereupon to begin to doubt, whether he were the true Messiah and redeemer of his people: it ought to have been a special confirmation unto them; insomuch as the prophecies of the holy Scriptures, given forth of the true Messiah, were evidently performed therein. Herein therefore, (as was said) our Saviour Christ is very earnest, reprehensively, & interrogatively, to affirm & assure the truth of these things; as being most meet and necessary that they should come to pass; even as they fell out, because God had so decreed & spoken. For this is the manner of the Spirit of God; by such a kind of ask the question, to affirm a thing more earnestly, to the awaking of the dull affection of man, then by a simple & categorical proposition, as the Logicians spoke. Let us therefore learn this wisdom, from the instruction of our Saviour; that we for our parts do confirm and establish our faith, from that which is a stumbling block even to this day, unto all unbelieving jews, and foolishness to all unbelieving Gentiles: to wit, his sufferings & death upon the cross And let us well consider this point of our saviours speech; that so it ought to be: not only that the scriptures might be fulfilled; but also because it standeth with all holy reason, that it must be so. For how could it be, that man having sinned against God, & so deserved death: should possibly have his sins forgiven, & be delivered from God's wrath; unless by man the justice of God were satisfied? which could not be, unless such a man should die, as were worthy to work so great a work.  
To this so excellent a purpose, let us furthermore (according to the third branch of the reply of our Saviour) diligently acquaint ourselves with that which is written of him, from point to point, through out all the Scriptures of the old Testament: even from the beginning of Genesis, the first book of the Prophet Moses, to the end of Malachi, the last of the Prophets. For this (as the Evangelist Luke testifieth) did our Saviour, to the end he might establish the doubtful and staggering hearts of these two of his Disciples. And not without cause: seeing the holy Scriptures are given of God, to be the ordinary outward stay, and foundation of the faith of his Church.  
One would have thought, that the word of our Saviour by his lively voice, might have been, of itself, absolutely sufficient: seeing he was not only the most faithful witness of the truth, but even the truth itself. But behold, he thus far honoureth the holy Scriptures of God, that he maketh them, the canon, and rule, and determiner of the truth. He interpreteth the Scriptures indeed: (for as the godly Eunuch saith to Philip, who asked him, if he understood what he read: How should I understand, unless I had a guide?) nevertheless it is plain, that he maketh the holy Scriptures themselves, the ground of all that he said unto them. Wherefore seeing our Saviour himself did so, how shall any that cometh in the name of a Minister of Christ, and his Gospel, dare presume to take any other course, than his Master and Lord hath taken before him, as being the only lawful course for the grounding and establishing of faith? Verily it is the duty of a servant, to tread in his Master's steps; for the ordering of all such things, as he hath (as it were in his own ste●d) made him ruler of: and wherein he hath of purpose, given him an example, how he should follow him.  
But touching our present endeavour, it may be said for the staying of it, that though Saint Luke testifieth thus much, that our Saviour interpreted, out of all the holy scriptures, those things which were written of him, concerning both his humiliation, and also his exaltation: yet he doth not rehearse the interpretation which our Saviour gave; nay nor so much as the texts of scripture themselves. How then should we know how to do it? Or why should we think it to be necessary, to stand upon the rehearsal of them? We answer, that the Evangelist omitteth them in this place, for brevities sake, as was said before: insomuch as he hath already alleged them from point to point, in the course of the Gospel, which he hath diligently set down unto us. We may and ought therefore from thence, & from the writings of the other Evangelists, and of the Apostles, to take our light and direction. And though we cannot do it so excellently and exactly, as our Saviour himself did: yet it is our duty to endeavour to do it, by the help of his grace; so well as we can.  
The order which we will follow herein, shall be no other, than the order of the books of the holy scriptures themselves. The which also, it is most likely, was the order that our Saviour Christ himself observed: beginning at Moses, as the Evangelist Luke telleth us. Like as saint Stephen, (though upon a contrary occasion) doth orderly prosecute and collect the principal heads of the holy story, beginning at Genesis, and proceeding so far forth as he could be suffered: both to prove himself to be a witness of the truth, in testifying of Christ: and also to convince the wicked jews, to be resisters of the truth of God, in opposing themselves against Christ. To whom, as he concludeth, all the Prophets gave witness. Act. 7.1, etc. and verse 52. saying, Which of the Prophets have not your Fathers persecuted? and they have slain them, which showed before, of the coming of that lust one, of whom ye are now the betrayers and murderers, etc.  

Genesis.  First therefore, to begin at Genesis, the first book of Moses: we have even shortly after the fall of Adam and Eve; together with the pronouncing of the curse upon them for their sin, the promise also of mercy and salvation, through Christ that should come: both for them, and for all their posterity, whosoever should repent of their sins, and believe in him. So we read Gen. 3. verse 15. in these words, He shall break thine head: that is, the seed of the woman, shall break the serpent's head: to wit, the power of the devil, who is the common adversary of mankind.  
Now, that he should vanquish the Devil by sufferings; and therein, by satisfying the wrath of God bend against man's sin, etc. the Lord himself gave Adam to understand, in that immediately upon this promise, he gave him also his ordinances of sacrificing, to figure and assure the same unto him, and his posterity: as it followeth ch. 4. verses 3.4. For both Abel and Cain, as they had learned of their father Adam, did offer sacrifices: Cain of the fruit of the grounds; and Abel of his sheep. And this, Abel did by faith, as the Apostle declareth: yea even by faith, looking to Christ. Heb. 11.4. By the which faith also, he was accounted righteous before God: as our Saviour himself giveth to understand, Mat. 23.35. By faith Noah built the Ark, a type and figure of our baptism into the name of Christ; by the washing of whose blood we are saved: 1. Pet. 3.21. By the which faith also, he offered sacrifice, looking to Christ the Messiah to come, wherein God was pleased. Gen. 8.20. For this faith in Christ, all the patriarchs and Prophets etc. are commended by the Apostle in that 11. ch. to the Heb. And of Abraham, our Saviour himself saith; that he saw his days: that is, his coming into the world, and rejoiced. Abraham no doubt, saw this day of Christ, no otherwise, then by the eyes of faith. joh. 8.56. Meichi-sedech was a type and figure of Christ: in which respect, Abraham paid him tithes. Goe 14.18, 19, 20. Heb. 7.1, etc. jaakob also prophesied expressly, of the coming of Christ: & giveth to understand plainly, that he should take our nature, and be borne after the manner of all other men; & that he should be the great King & Governor of the people of God. Gen 4●. 10. For he saith, The sceptre (or tribe shall not departed from judah, nor a lawgiver from between his feet, until Shi●o come, and the people shall be gathered unto him.  
Yea, the chief scope and argument of the whole book, is (after the general promise of the Messiah) to show unto what people, the coming of this Messiah was peculiarly restrained, until the fullness of the Gentiles should come in: as also of what tribe he should descend, according as it is written john 4.22. in a conclusion uttered by our Saviour himself, Salvation is of the jews. And it is most worthy to be observed, even from the beginning; that insomuch as he that was promised to come of the natural posterity of man, and to be borne of a woman, should be able to vanquish the mighty power of the devil, (that great wicked Angel, and all his company, who through sinful conspiracy, and lifting of themselves up against God, fell from their first estate, and lost all that goodness and blessing which they had, though they do still retain a mighty power to do much mischief, so far forth as they be not restrained by the almighty and gracious pow●r of God, and of our Saviour Christ) it is, I say, most worthy to be observed, that it is not obscurely signified from thi● very beginning; that he is the Son of God, more mighty than all Angell●: and therefore also very God; insomuch as of all creatures, the Angels do excel in strength: as we read Psal. 103.20. This eternal Godhead of our Saviour, was figured in Melchisedech, according to the interpretation which the Apostle giveth thereof, Heb. 7.1, 2, 3. Likewise, that Angel called jehovah, to whom also Abraham prai●d, Gen. 18.13, 17, etc. he was our Saviour Christ, the eternal Son of God, though not yet at that time manifested in the flesh. And it was the same Angel with whom jaakob wrestled by prayer, with tears: and whom he calleth by the name of God, Gen. 32.24, etc. & Hos. 12.4. it was Christ. Thus in Genesis, Moses writeth of our Saviour Christ.  

Exodus.  In Exodus, the Passeover, beside that it was ordained for a memorial of God's mercy, in his sparing of his people the Israelites, when he smote the first borne of the Egyptians, to the end he might deliver them out of their cruel bondage: it was to them, a type & figure of christ, by whose blood (to be in due time offered up unto God) they did by faith obtain forgiveness of their sins: according to that of the Apostle; Christ was the Lamb slain from the beginning of the world. And again. Behold the lamb of God which taketh away the sin of the world. According also to that of the Apostle Paul. 1. Co. 5.7. Christ our Passeover is sacrificed for us. And joh. 19 36. Not a bone of him shall be broken. And therefore also it is said, Heb. 11.28. that Moses through faith, ordained the Passeover, and the effusion of blood.  
Moreover, the moral law was given, to show men their sins and damnation; and consequently to point the Israelites, and so ourselves also, to Christ, for our deliverance. And therefore it is said, to be our Schoolmaster, to bring us to Christ. Gal. 3.24. And Rom. 10▪ 4. Christ is the end of the law. To the same purpose also, was the whole ceremonial law more directly given to the Israelites: both sacrifices, and sacraments, the Tabernacle first, & after, the Temple, with all the furniture thereof: Ark, Mercy-seat, Cherubims, etc.  
Finally, the Angel in whom was the name of God, and is called jehovah, who went before the people out of Egypt, and led them through the wilderness, etc. he was our Saviour Christ the second Person of the holy Trinity: ch. 13.21.22. and ch. 14.19. and ch. 23.20.22.23. and 1. Cor. 10.9.  
Now of the sacrifices, Leviticus the third book of Moses, 
Leviticus.  is a more clear declaration, in setting down the laws of the sacrifices, and of the offering of them by the Priests: yea and by the high Priest himself, who was a special type or representation of our Saviour among them.  
The which sacrifices, in that they were slain; they were not only shadows of the death of our Saviour: but also of the fruit of his death, in that the blood of the beasts was sprinkled, to assure the people, of the remission of sins by faith, through the blood of Christ. Heb: 9, 13, 14. etc. Read also Exod. 24.4.5.6.7.8. And further, in that, with these slain sacrifices; some were adjoined to be offered at certain times, which were go let away alive, so to carry away the sins of the people: as the escape Goat: Leuit. 16.5. etc. 22. and the live sparrow, ch. 14.49. etc. 53. The which (as it seemeth) did point unto the resurrection, & reviving of him that was indeed to die for the sins of the people: but should thenceforth live for ever, an intercessor, to make good unto his Church, whatsoever he should purchase by his death. They had also sacrifices of thanksgiving, and peace offerings tending to the same end. Thus much for a taste, how Moses writeth of our Saviour in the book called Leviticus. Let us come to Numbers.  
In Numbers, 
Numbers.  the rock which Moses writeth of (out of the which water flowed for the refreshing of the people in the dry wilderness) it was a type of our Saviour Christ, and of that spiritual refreshing, which the souls of his people have by him. Like as also, was the Manna, to declare unto us, that he is, & was from the beginning, to all true believers, the perfect food and nourishment of them, both bodies and souls, to everlasting life. For thus the Apostle Paul interpreteth the signification of these things, the which no doubt were known to the faithful in Israel, though not so clearly as they be now. 1. Cor. 10.1.2, 3, 4.9. It is true, that many did not believe, and therefore made not the right use, as appeareth in the same place: and john, 6, 32, etc. But all were not such.  
The brazen serpent also, which Moses writeth of; yea, and set up in the wilderness, according to the commandment of God: it was a type of our Saviour Christ to be crucified; showing also the fruit of his death, in our deliverance from sin and Satan: represented by the healing of the serpents stinging, to the recovering of all those, that should look up unto it. Num. cha. 21.8.9. and john, 3.14.15.  
Moreover, ch. 24.15.16.17. Moses hath recorded a prophesy of our Saviour Christ, concerning his coming into the world, and of his glorious government over his Church: from the mouth of Balaam, even a holy prophesy, though this Balaam himself, was a profane man.  
In Deuteronomie, Moses setteth down a prophesy, 
Deuteronomie.  even the holy promise of God, that he would send our Saviour Christ to be a most high and holy prophet, to teach & command the whole Church: and that he would give him such a sovereign authority in the same, that whosoever would not hear and obey him, should die the death. ch. 18, ver: 18, &c: and Act: 3, 21, 22, etc.  
In the book of joshua, ch. 5, 13, 14, 15. 
joshua.  The Angel which appeared to joshua, & whom he worshipped, was the son of God, the second person in the Trinity, even he that is our Saviour, the Prince both of men and Angels. judges. The judges, in the book of the judges, are called saviours: as being to the jews, figures of Christ that great Saviour: appointed of God to nourish in them, the hope of eternal salvation by him.  

Ruth.  The book of Ruth, directeth to that family, of the which our Saviour was to come according to the flesh: in that he was to be man.  

Samuel. Kings. Chronicles.  The books of Samuel, Kings, & Chronicle; they also do determine the family, even the house of David, of whom our Saviour was to come. And of him, was King David, and King Solomon, special types and figures, as may appear, Psal. 2. and Psal. 45. and Psal. 72. Read also Psal. 132.10. and Hos. 3.5. where our Saviour is spoken and prophesied of, under the name of David. And the Prophet Samuel, is reckoned among the chief of those that spoke before of Christ. Act. 3.24.  

Ezra. Nehemiah.  The re-edifying of the Temple, was a pledge unto the people of God, that the Lord the redeemer, should come into it: as Malachi prophesieth: cha. 3.1. Yea, and in this respect it is, that Haggai prophesieth, that the glory of the last house, should be greater than that of the first was. chap. 2.10.  

job.  The ancient and comfortable profession of job: cha. 19.25. saying, I am sure that my Redeemer liveth: it must needs have a respect to Christ: insomuch as God is not the redeemer of any, but through him.  

Psalms.  The book of the Psalms, is a plentiful treasury of prophecies, concerning our Saviour Christ. Of his zeal for the glory of God. Psal 69.9. Of the prevailings of his kingdom, from very small and contemptible beginnings: if we look to the judgement of the wicked of all sorts, both jews and Gentiles. Ps. 2. Of his betraying by judas. Psa. 41.9. Of his crucifying & reproaches upon the cross, Psa. 22. Of his thirsting upon the cross, Ps. 69.21. O● his resurrection, Psa. 2. ver. 7. as the same verse is interpreted by the Apostle Paul, Act. 13.33. And again of the same his resurrection, Psa. 16. Of his ascension, Psa. 68.18. as it is interpreted, Eph. 4.8 And more jointly of his coming into the world, of his ascension up into heaven, & of his royal government over his whole Church, both jews and Gentiles: we have a most lively, and as we may say, a graphical description and prophesy, Psal 47. Likewise of his sitting at the right hand of God, and of the perpetuity of his most victorious and triumphant kingdom, Psa. 110.1. etc. Read also Ps. 4●. 6.7. compared with Heb. 1 8 9 And Ps. 102.25.26 27. compared with Heb. 1 10.11.12. And Psa. 1 ●8. 22 The stone (saith the holy Psalmist) which the builders refused is the head of the corner. This was the Lords doing, and it is marvelous in our eyes. And Psa. 132.11 G●d hath according to his promise and oath, set him upon the throne of David Y●a, he is the Lord and King of Angels also. Psa 97 7. Heb. 1.6.7. Thus (as wa● said) we may perceive, that the book of the Psalms, is full of very direct and plain prophecies of our Saviour Christ, both concerning his humiliation, and sufferings: and also concerning his exaltation and glory.  

Proverbs.  In the 8. ch. of the Proverbs, the eternity of the Son of God, our Lord jesus Christ, is notably argued, from a comparison with the works of God's creation, before all which he was: yea, before there was any time at all for them to be created in. And in the last chapter but one, he is prophesied of (as good interpretres do not lightly deem) under the names of Ithiel and Vcal.  

Song of Songs.  As for the Song of Songs, it singeth altogether the affiansals and espousage of his Church unto him, which he vouchsafeth to take unto himself, in that most near conjunction and spiritual bond: to the end he might deliver it from all spot, that he might adorn it with perfect beauty, yea that he might make it eternally happy: the which things are such as none but God himself can possibly do. And therefore we may conclude, that this Song is an undoubted proof of the Deity of God our Saviour Christ, according to that Hos. 2.19 I will marry thee for ever unto me, etc. Let us now come to the holy Prophets. And first of all to the Prophet Isaiah.  

Isaiah.  The Prophet Isaiah, is not without cause esteemed above all the rest, the most evangelical Prophet.  
This holy Prophet doth in the 4. cha. of his prophesy, ver. 2. etc. foretell of the coming of our Saviour Christ to his Church; under the name of a bud or sprout: and therewithal, what excellent fruits shall grow, to the everlasting benefit of it, by him.  
In the 14. ver. of the 7 cha. we read how he prophesied in plain and express terms, of his conception & birth; and that also miraculously by the holy Ghost of a virgin: whose name also he there foretelleth, showing that he should be called Immanuel; that is to say, God with us: and thereby plainly signifieth, that he should be both God and man, in one Person of a mediator for us; and so, the ground and foundation, of all our help and stay.  
Likewise, he prophesied of his birth, so certainly, as if he had been at that time already borne: and therewithal he describeth the most high & divine excellency of his Person, and the eternity of his spiritual & heavenly kingdom. cha 9 verses 6.7. And cha. 11.1. etc. he foretelleth the family, of the which he was to descend, and take the nature of man: together with the most excellent and divine virtues, which he should be endued withal, even in that he was to be the Son of man.  
In the 42. ch. 1.2. etc. he describeth the most mild manner of his conversation; and that he should nevertheless mightily prevail by the preaching of his Gospel, both to jew and Gentile: and that not only by his own most holy ministery, but also by the ministery of his servants.  
In the 53. cha. he prophesieth of his sufferings; even as if he had seen them inflicted upon him, before his eyes. And with the same, he doth most sweetly lay before us, and to the view of the eye of our faith: what should be, and so still are, the mighty and effectual fruits thereof, to our eternal comfort. And in the same chapter, he speaketh of the miracles, which our Saviour should work: as the Evangelist Matthew doth interpret the meaning of the holy Ghost, speaking by his servant the Prophet, ch. 8. verses 16.17.18. The which thing also he doth before, ch. 35.5.6. And beside all this: he doth in that 53. chap. foretell the burial of our Saviour, as it is evident in the 9 verse of the chapter.  
In the 55. ch. verse 3. he prophesieth of his resurrection; and therein, of his prevailing against death: to the end he might perform to his Church, the fruit and blessing of Gods most gracious covenant. The which he could not have done, if he had perished by death: as this part of his prophesy is interpreted by the Apostle Paul. Act. 13.34.  
And chap. 61. verse 8. etc. Isaiah prophesieth again of the preaching of our Saviour, and what shall be the singular fruit thereof. The which his holy prophesy, was performed in part, as our Saviour himself certifieth us, at such time as he preached at Nazareth. Luk. 4.16, etc.  
His prophecies are many more, concerning our Saviour, as every where is to be read in his book of his prophecies, even as they have been of ancient time, compiled and laid together: that is, even from the time, that it pleased God to publish them to his Church by his holy ministry; in the days of the reign of Vzziah, jotham, Ahas, and Hezekiah, Kings of judah. But these shall suffice for our present purpose. We haste to the rest.  
The Prophet jeremiah prophesieth likewise, 
jeremiah.  of what family our Saviour Christ should take man's nature: and of that justification, and salvation, which should come by him. ch, 23.5.6. and ch. 33.15.  
The Prophet Ezekiel prophesieth, 
Ezekiel.  that the Kingdom shall be taken out of the hands of usurpers, and given to our Saviour Christ, as of right belonging to him. chap. 21. verses, 26, 27. Moreover, all the visions of Ezekiel, from the 40. ch. to the end of the book of his prophecies; they are typical adumbrations, or shadowings forth, of the excellency of the kingdom, and government of our Saviour Christ, by an allegorical allusion to the Land, Temple, ceremonies, Laws, Commonwealth, etc. of the jews.  
The Prophet Daniel, in the 9 ch. ver. 24. etc. he foretelleth the death of our Saviour: yea the year of his death, and the time of the year: if we mark well that computation which the Angel of God numbered and delivered unto him.  
Hosea prophesieth of the victory of our Saviour, over our last enemies, death, and the grave, 
Hosea.  chapter, 13, verse, 14. Yea so, that we in him, shall likewise overcome for ever. 1. Cor. 15.54. etc.  

joel.  joel prophesieth of the extraordinary gifts of the holy Ghost, which God would give to his Church, immediately after the ascension of our Saviour up into heaven. ch. 2.28. etc. and Act. 2. verses. 14.15.16.17. etc. And joel again, chap. 3.16. etc.  

Amos.  Amos foretelleth the calling of the Gentiles, as a fruit of the ascension of our Saviour Christ, and of the preaching of his Gospel. chap. 9.11. and Act. 15. verses, 15.16.17.  

Obadiah.  Obadiah, likewise, doth prophesy of the calling of the Gentiles: and of the couniting and conjoining of them, with the jews, to be one Church, unto our Saviour Christ, verse, 17. etc. to the end.  

jonah.  jonah was a prophetical type, of the burial and resurrection of our Saviour, in that he was three days and three nights in the belly of the Whale: as our Saviour himself showeth, Math. 12.39.40. and chap. 16.4.  

Micah.  Micah prophesieth of the place of our saviours birth: and therewithal, of his kingdom, and of his eternal Deity, assuming unto it the human nature. chap. 5.1.2.  

Nahum.  Nahum prophesieth, that the Lord should return with the excellency of jacob: that is, with our Saviour Christ, the Son of God, on the behalf of his Church, against the Assyrians: as junius interpreteth, posteriori Bib: editione. cha. 2. verse. 2.  

Habbakuk.  Habbakuk setteth down the excellent doctrine of our justification by faith in Christ: chap. 2.4. as the Apostle Paul doth interpret those words of the Prophet, Rom. 1.17. and again, Gal. 3.11. and Heb. 10.38. The just shall live by faith.  

Zephaniah.  Zephaniah, prophesieth of the calling of the Gentiles, and of the sanctifying gifts and graces of the Spirit, which should be given them, through the grace of our Saviour Christ, and by his Gospel: to wit, faith, and repentance, with forgiveness of sins, and everlasting life.  

Haggai.  How the Prophet Haggai prophesied of our Saviour, we have partly seen before, in that the second Temple should be made more glorious than the former, by the coming of him (being the Lord of glory) into it: and by his preaching in it, etc. Moreover, he prophesieth of the mighty power of the Gospel, in the conversion of the Gentiles to God, under these significant speeches of shaking the heaven and the earth. And that the kingdom of our Saviour, shall overthrow all the kingdoms of the heathen: chap. 2. verses, 3.4.5.6.7 8. And verses, 22.23. And all this, under the name and person of Zerubbabel, a Prince of judah, one of the Ancestors of our Saviour; who was also by the appointment of God, a type and figure of him.  

Zechariah.  Zechariah in the first chap. of his holy prophesy, ver. 8. etc. he showeth, that in a vision, our Saviour Christ represented himself unto him, in the form of a man: and as an Angel of the Lord, to whom other Angels do serve, for the help of the Church, against the adversaries thereof. And in the same chap. he showeth further, that this chief Angel, is a mediator unto God for mercy, in the behalf of his Church. In the 2. ch. he telleth us that he had another vision, wherein this Angel informed him by another Angel, that the Gentiles should be called to be one Church with the jews, in the faith of the Gospel.  
In the third chapter, he saw in another vision, the same Angel: even our Saviour in the likeness of an Angel, rebuking Satan for hindering the peace and prosperity of the Church. And he showeth also that he used the ministery of the other Angels his servants, to further the prosperity thereof. Yea the Prophet showeth, that this Angel assured jehoshua the high Priest, 
The proof of his resurrection by his first appearance.  & all that should faithfully serve God, in the ministry of his holy ordinances: that the Lord would give them a blessed estate after this life, like to the holy Angels, verse. 7 And finally, that in due time, the Lord would send our Saviour Christ to his Church in man's nature; of whom he speaketh, under the name of a branch, I will bring forth (saith he) the Branch my servant. v 8. Likewise in the 4. ch. the Prophet declareth that the same Angel, jesus Christ the Son of God, showeth him in an other vision, the prosperous success of Zerubbabel the prince of the people, (a figure and type of Christ) in building the material Temple of jerusalem, after their return out of Babylon: notwithstanding all the contrary endeavours of their malignant & malicious adversaries. And therewithal, figureth out the everlasting favour of God toward his church, through Ch: and the spiritual gifts & graces, which he minded to bestow upon it continually: like as the olive branches, which the Prophet saw, nourished the lamps of the golden candlestick, to burn and give light without ceasing. For this is fulfilled only in & by our Savi: Chr: from whose light, we have all our light; and of whose fullness alone, we receive grace for grace, as the Evangelist john affirmeth. ch. 1.16. In the 6. ch. vers. 12.13. the Prophet showeth, that under the type of jehoshua the high Priest, who was a figure of the man, whose name should be Natzrath: that is, a branch or sprout: he was informed again, of the coming of our Sa: Changed the Son of God in the native of man, and of the uniting of the whole Church together in one by him. This was fulfilled, in that he being brought up in Nazareth, did thereof (patronimically as we may say, & from the place of his education) take a kind of Surname to be called a Nazaritane: in that, from thence, he proceeded to preach the Gospel of salvation, etc. as hath been declared before. In the latter end of the 8, ch. he prophesieth of the calling of the Gentiles, to be one Church united with the jews, by the preaching of the Gospel mentioned even now.  
In the 9 ch. verse 9 he prophesieth of the princely coming of our Saviour to jerusalem to reform the abuse of the Temple: & thereby to declare his sovereign authority over his Church: the which was fulfilled, as the Evangelists do all of them testify, with great power and glory; though not after a worldly pompous manner: Mat:: 21.1.2, 3. etc. 16. Mark, 11.1. etc. 12. Luke 19.29. etc. 40. john, 12. verse 12, etc. 16.  
In the 10. ch. he prophesieth of the mighty prevailing of the kingdom of our Saviour Ch: that should be by the Preaching of the Apostles v. 6.7. etc.  
In the 11. ch. he prophesieth of the most intolerable ingratitude of the jews, argued by their buying and selling of our Saviour, at so vile a price as judas the traitor sold him, and as the chief Priests and the other Rulers of the jews bought him. verses 12.13. fulfilled Mat: 27.3.4, 5. etc. 10.  
In the 12. ch. he prophesieth of their crucifying, and piercing of him on the cross with the spear. verse 10. fulfilled john, 19.34.37. But yet so, as therewithal he prophesieth also, of the true repentance of the faithful: in that they with godly sorrow for their sins, should look up to him whom they had pierced. And in the beginning of the 13. chap: he prophesieth of other fruits of the coming of our Saviour, both to jew and Gentile, whosoever should truly believe in Christ, and repent of their sins: namely, that they should have remission of sins, through that fountain of blood and water, which issued from the hands, & feet, and sides; yea from both the body and heart of our most blessed propitiatory and peacemaking Saviour. Moreover, that our Saviour Christ (as he had prophesied in the former chap:) should cut off, and rid his Church of false Teachers: and restore a sincere and faithful ministery unto his Church; the which he would bless, to the separating of those that be his, from the rest: so as he of his free grace, professing and declaring himself to take them for his people; they should likewise by fa●● profess and acknowledge themselves, to take him for the Lord their God.  
Finally, in the last chapter, Zechariah, 
The proof of his resurrection by his fourth appearance.  prophesying of the destruction of the jews by the Romans, because of their rebellion against our Saviour Christ he doth therewithal, comfort the remnant of the faithful among the jews, and all believing Gentiles: that God would have a most merciful regard of them, as the allegorical descriptions of the holy Prophet, do notably give the understanding Reader easily to conceive. 
Malachi.   
Malachi, the last of the Prophets of the old Testament, foretelleth the coming of our Saviour into the Temple, as being the very true Lord of it; and that most holy Angel of the covenant of God, who had in the person of an Angel, and in the likeness of man, so often represented himself to his servants the patriarchs, Princes, and Prophets, from time to time. The manner and end, and effect of his coming in the very true nature of man; he likewise foreshoweth: chap: 3.1.2.3.4. And also of the coming of john the Baptist immediately before him, chap: 4. verses 5, 6. Like as the Prophet Isaiah had prophesied many years before this. chap: 40.3.4. The which was fulfilled by the testimonies of the holy Evangelist Mat: 4. verse 3. Mark, chap: 1. verses 1.2.3. etc. Luke chap: 3. verses 3.4.5.6. And by the testimony of john the Baptist himself, as the Evangelist john witnesseth, chap: 1.23. And our Saviour Christ, Mat: 17.9.10.11.12.13.  
Thus then, we may plentifully perceive, (yea though we have not called to mind all that Moses, and the rest of the holy Prophets have written of our Saviour Christ) that our Saviour might (as he did) very justly reprove his Disciples; for that they had made no better use of their reading, and hearing of the holy Scriptures read and interpreted unto them: yea if it had been for no more than their neglect of his own most sacred and diligent preaching unto them. Whereby doubtless, if they had well attended and marked; they might have been abundantly relieved, and furnished against every scruple and doubt, which caused them to call into question, whether he were the true Messiah or no: and namely, against that offence or scandal, which arose from his sufferings, and death. For as it appeareth plainly, by that which hath been rehearsed; Moses and the rest of the Prophets, aim at these two points: first to foretell the sufferings of our Saviour, and then the glory which was to follow the same: yea even his sufferings unto the death; and after that, his resurrection and ascension, etc. And thenceforth also, the calling of the Gentiles, his princely government over his whole Church, and whatsoever else belongeth to the glorifying of the name of God, through the same our blessed Lord and Saviour: to whom be all praise and glory. Amen.  
And thus we do see, how large a field as it were, our Saviour Christ had to hold out a good long walk, with his two Disciples; and what a large fruit, they reaped from that care, which they themselves had, to talk and confer together: to the end, that as well as they could, one might help another against the doubtings of their faith, and against the heavy sorrow and grief of their heart. For behold, our Saviour, of his most tender compassion, steppeth in, and breaketh off this their heaviness, and giveth them a clear direction, to the chase away of every scruple out of their minds, from the warrant of the holy Scriptures. Let us beloved, have the like care, to seek for instruction & comfort, always as our necessities, and the matter itself requireth, for the bettering of our knowledge, and faith in our Saviour Christ: to the quieting of our minds in the peace of a good conscience before God, in the comfortable assurance of our salvation, above all other things. And then assuredly, we shall find our Saviour in due time to be as gracious to us, as he was unto them, while he shall find us walking in his ways.  
But all this while, (as the Evangelist giveth us to understand) our Saviour had not yet made himself known to these his Disciples. How then cometh it to pass, that immediately, v●on this holy discourse of his being ended, he maketh as if he would have presently departed from them, & not to have made himself known to them at all. For so it followeth in our text, verse 28. They drew near unto the town which they went unto: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is towards night, & the day is far spent. So he went in, to tarry with them. For this was indeed the purpose of our Saviour, when he came unto them at the first, to take his opportunity, to make himself known unto them.  
Question. But what was the reason then, why he made any offer of departing from them, before he had so done?  
Answer. It may be thought that he did so for two causes.  
First, to let us to understand that the word of God, is of itself, a sufficient stay to our faith and therefore that these his Disciples ought to have rested fully satisfied, albeit our Saviour had not made himself bodily known unto them to be risen again.  
Secondly, it may likewise be thought, that our Saviour made an offer of departure, to the end he might hereby prepare them, to take so much the better, and more sure knowledge of him afterward: and to leave so much the more deep an impression, in their hearts, that he was verily risen again.  

Explication  Nothing letteth indeed, why we may not think so. Herein therefore, let us reverendly observe the singular wisdom, and most tender love of our Saviour, toward these his Disciples: and in them to us, and all other of his people, whosoever will yield to be Disciples & scholars unto him. As for that, which some make question of, how it may agree with the perfect simplicity & truth of our saviours dealings; that he should pretend to departed from his Disciples, before he had made himself known to them, when he came to them with a purpose to make himself known before he would departed from them: it may easily be answered from that which hath been said already. And beside, we may well think that our Saviour did not so lightly offer to departed, but that it might well stand with his purpose, to departed indeed; if his Disciples had not earnestly entreated him to stay with them: though he had in the evening, or the next day come to them again. So we read that the holy Angels refused to go with Lot into his house; until Lot was very earnest with them. For as the text saith, Gen: 19.2.3. they said we will abide in the street all night. Yet when Lot pressed upon them earnestly, they turned unto him, & came to his house, & abode with him. Moreover, when we do not blame joseph, but rather marvel at his wisdom; in that he did not by & by make himself known to his unkind brethren: what reason have we, why we should not conceive most honourably of the course of our saviours dealing, in the present case. Simplicity & uprightness doth not take away godly policy and discretion, from the actions of our Saviour Christ, or his servants. They must both go, as it were hand in hand together. Simplicity without godly wisdom, is in many cases, no better then mere folly: like as wisdom or policy without godly simplicity & uprightness of heart, both toward God & his people, it doth easily degenerate into extreme craft & devilish subtlety. And therefore our Saviour himself, giveth his precept in most excellent wisdom: Be wise as serpents, and simple as doves. But enough of this, upon the present occasion. For it might seem a dishonour to our Saviour that we should be much in this point: as though his dealing were such, as that it needed any long, or great laboured defence.  
Question. To come therefore to the issue of the matter: how did our Saviour Christ make himself known, to these his two Disciples, at the last?  
Answer. Ch: 24. The Evangelist showeth us how he did it, in the 30, & 31. verses, as it followeth thus in the text.  
30. And it came to pass, that as he sat at table with them, he took the bread, and gave thanks, and broke it, and gave it to them.  
31. Then (saith the Evangelist) their eyes were opened and they knew him: but he was taken out of their sight.  

Explication.  In these words, we have not only the gracious manifestation of our Saviour recorded, but also his miraculous departure.  
Let us therefore consider of either of them. In the manifestation of our Saviour, we are to observe two things. First the action of our Saviour, whereby he made himself known. Secondly the opening of the Disciples eyes. And both these concurred and met together, so that they knew, both by their sight, and also by their hearing, that it was verily our Saviour, that was then with them, and who had all the while in their journey, talked with them before. But let us stand to consider a little of these things, from the words of the text. And first, of the action of our Saviour.  
Question. What was that?  
Answer. The action, whereby our Saviour made himself known, was no doubt principally, his most reverend thanksgiving: which he gave unto God, in breaking of bread, when they sat down to supper.  

Explication & proof.  No doubt it was so. For so do the Disciples themselves acknowledge, as we read in the 35. verse of the chapter. They told the rest of the Disciples (saith the Evangelist) how he was known of them, in breaking of bread: that is, when he broke bread. Not by the breaking of bread itself; but by that principal action of thanksgiving, which our Saviour, according to his most reverend & gracious manner, did then perform, as was answered. For as touching the breaking of bread itself, it was an usual thing among them, and had no specialty in it. It is therefore a synecdochical speech, a part put for the whole. Neither is it to be doubted, but our Saviour in the same most reverend & holy manner, used those words of thanksgiving, which were familiarly known and heard of the Disciples, very often before his death, while he was yet conversant among them. The which example of our Saviour Christ ought to be of singular authority with us, to confirm us in the careful and religious practice of this Christian duty of blessing & praising God, both when we sit down, and also when we rise again from our meat. And as it ought to be of singular authority with v●, to confirm and encourage such as have learned already to make conscience of the duty: so it ought of the contrary, to be of exceeding great authority, to rebuke; yea even to shame those that regard not, to acquaint themselves with it: but like bruit beasts that have no understanding, do sit down, and fill their bellies with Gods good blessings, and rise up again, with out any profession of thankfulness to the author and giver of them. For seeing our Saviour Christ the proper heier of all things; both before and after his resurrection, goeth before us by his example: surely, we who have no interest to one morsel of bread, but through him; ought much rather to acknowledge ourselves thankful to God, for his manifold benefits; and for that good and healthful nourishment, which he giveth unto us abundantly by them. 
Master Beza Hom: 10. in Hist. Resurrect:  Verily, whosoever of us do it not: we make ourselves as guilty of theft before God; as he is before men, who sitteth down and taketh his dinner at the Inn, and goeth away before he hath paid the Inne-holder his due. Yea and we do as justly deserve, that God should take away all his good benefits of meat and drink from us; as the tenant doth forfeit his Copy to his Lord, when he payeth not that rent, or yieldeth not that service, which is due by the tenure of his Copy, 
Master Perkins in his exposition of the Creed.  etc. Besides, what a shame is it, (as a godly learned man saith) that the mouth which openeth itself to receive the creatures of God, should never open itself to bless and praise God for the same? Much more m●ght be said to this purpose: but I will cease for this time, with this one saying: that the practice of the duty, is more excellent than the largest speech, that might be used to move unto it. And would to God, that this consideration might move those that have hitherto been undutiful herein, to take a better course hence forward: more to the glory of God, and so more to their own Christian consolation and comfort. It is a common saying, that a word to the wise is enough. God grant that we may be found, in the number of such, even for our Lord jesus Christ's sake, Amen. Thus much concerning the action, whereby our Saviour Christ made himself known.  
Now touching the opening of the Disciples eyes, in the time of the breaking of bread, and namely the action of thanksgiving.  
Quest. How is that to be understood?  
Ans. The opening of the Disciples eyes, was nothing else, but the restoring of them to their natural power of discerning the object, that was before them: touching the which, they were by the divine power of our Saviour, restrained before.  

Explication & proof.  That the opening of their eyes, was no other thing, but that which you have answered; it may appear, by that which was said before of the contrary shutting or closing of them up: which was no more, than the withholding of them, from the discerning of the particular object: and so was indeed, rather a miraculous than a natural restraint. For if it had been natural, either in the outward or inward sense & imagination: it would have failed in the discerning of other objects, as well as only of that one. So then, by this supernatural restoring of the natural use of their sight, to discern this particular object: yea and the discerning power of their hearing; and by them both, of their inward understanding also: they did perfectly know, both by favour, & gesture, & speech, & every other external thing; but chief by the inward work which his holy spirit had in their hearts (as we are by & by to consider) that it was undoubtedly our Saviour that was now with them: even he that was crucified, dead, & buried before.  
And thus we may evidently discern, from the opening of the eyes of our own understanding; what a singular blessing God vouchsafed upon the care of these two Disciples, in their mourning under the discomfort of these doubts and sorrows which fell upon them, by reason of the sufferings and death of our Saviour Christ. And namely their earnestness in their loving constraining of our Saviour, to stay with them: with a mind no doubt, to show all the kindness they could unto him, (howsoever he for his part, stood in no need of it) it was a very blessed work of the grace of our Lord jesus Christ in their hearts, whereunto also belonged the singular blessing of God to come upon them. For as all earnestness in good things; so in the practice of the fruits of true Christian love, it is very pleasing unto God, & our Saviour Christ: as the present instance doth notably declare, in that thereby they obtained the company of our Saviour to their singular benefit. Let it therefore, I beseech you, be of special authority in our hearts, to provoke us to the imitation of so blessed an example.  
Yea, though we cannot perform it to our Saviour himself: yet let us do it to those that are sent, and do come at any time willingly unto us, in his name. According to the example of that Christian silkewoman Lydia: Act: 16.15. who after that the eyes of her heart were opened, by the preaching of Paul: she besought him, and his company, saying. If ye have judged me to be faithful to the Lord, come into my house, & abide there. Yea (as the Evangelist Luke saith) she constrained them. To the which end, let us remember, what our Lord jesus Christ himself saith, of those which he sendeth forth to preach his doctrine, (even this doctrine of his death & resurrection, of his sufferings & of the glory that followed) that all such do receive himself. Yea & yet more generally; that whosoever do receive any righteous man, even the least of those, that do profess his name: that they shall not lose their reward. But on the contrary, let us take heed, that we be not like the swinish Gaderenites, who would in no wise have Christ come unto them: nor like that town of the Samaritans, which would not give lodging to our Saviour & his Disciples: lest the Lord do justly turn his back upon us, & for ever refuse to make us partakers of his salvation & heavenly kingdom. Certainly, all such are in great danger hereof, whosoever stand thus indifferently affected, that they care not greatly, whether they enjoy the Gospel or no, to whom neither good Preaches of it, or good Professors, are at any time heartily welcome.  
Let us therefore (I pray every good Christian) diligently beware, we entertain not this hoggishnes into our hearts; even as we do tender the salvation of our souls: that is to say, let us avoid it as charily, as with all possibility of prevailing against our unkind self-loving & profane nature, we may through the grace of God, attain unto.  
Hitherto of the gracious appearance & manifestation of our Saviour Christ to these his two Disciples, for the confirmation of his resurrection unto them: and by them also, and by the holy record hereof, unto us, and to all Christians.  
But now that we may proceed: let us come to the second point of our text, which concerneth the departure of our Saviour from his Disciples. The which departure of his, was, both strange and speedy; yea sudden: immediately after that he had made himself undoubtedly known unto them.  
Question. What was the reason hereof?  
Answer. Two reasons may be rendered.  
First, to let it appear; that although our Saviour rose again, with the same body: and showed himself verily and truly in the same human nature, which he had before his death; never to lay the same down again: yet that it was now in a more excellent state and condition, than it was before, as being all ready entered into the first degree of the eternal glorification of it, by his resurrection.  
Secondly, that he might give those his two Disciples, and all other to understand, even to the end of the world; that we are not now since the resurrection, to seek to know, or behold him bodily: but rather spiritually and by faith, only by such helps of his word and Sacraments, as he hath given and sanctified to the same end, until his coming again at the end of the world.  

Explication.  These reasons indeed, may well be rendered of it: and they do minister very good inctructions unto us, to the edification and comfort of our faith. They do likewise, fitly answer, to either point of the question demanded: first, touching the strangeness of the departure, which was miracle-wise: secondly, touching the sodainenes of it above the expectation, no doubt, and desire of the Disciples.  
Nevertheless, neither the one, nor the other of these points; nor both considered together: most cause us to think, that though our Saviour Christ was suddenly taken out of the sight of these two Disciples, and ceased to be seen of them as the words of the text are (aphantos egeneto, apparere desijt) or though (as afterward we shall see) he did suddenly, and as it were in a moment, show himself to other of his Disciples: that therefore he had a vanishing & invisible nature, and no firm corporal substance. But we are rather to impute this, to his divine power: like to that sudden translating of the body of Philip the Evangelist, out of the sight of the noble Eunuch, whom he baptised: even so soon as he had baptised him, from about Gaza to Azotus, so as the Eunuch saw him no more, Act: 8.26.39.40. The distance betwixt Gaza and Azotus, as some Geographers estimate, is about 36. of our English miles. And herewithal likewise, it may be thought, that at this instant, ●he eyes of the disciples were held, as they were before: so that they could not discern the manner of his departure from them.  
Hitherto of the appearance of our Saviour to these his two Disciples, with all the circumstances thereof, and also of his departure from them.  
The effects of this appearance are now only behind.  
Question. Which were they?  
Answer. They are set down by the Evangelist Luke, ver. 32.33.34.35. of the same his 24. ch. as it followeth in this manner.  
32. And they said between themselves (saith the Evangelist) Did not our hearts burn within us, while he talked with us by the way, and when he opened to us the Scriptures?  
33. And they rose up the same hour, and turned to jerusalem, and found the eleven gathered together, and them that were with them,  
34. Who said (that is, some of the eleven who were talking together.) The Lord is risen indeed, and hath appeared to Simon.  
35. Then they (that is the the two Disciples) told what things were done in the way, and how he was known of them, in breaking of bread.  

Explication.  In these words indeed, the effects which followed upon the former appearance of our Saviour, are contained. And they are three in number.  
First, the hearts of the two Disciples, as they themselves do mutually acknowledge, were exceedingly affected. For did not our hearts within us, burn (say they) while he talked with us by the way, and when he opened to us the Scripture?  
Secondly, upon the departure of our Saviour Christ from them, they do forthwith return to jerusalem; yea though it was now within night (& therefore must needs be very late, before they could walk thither) wi●h a mind to communicate & report this appearance of our Saviour, unto the Disciples there.  
Thirdly, as soon as they come unto them, they perform that which they intended: the sum whereof, the Evangelist comprehendeth in two branches. First, that they reported, what things fell out in the way, as they walked toward Emmaus. Secondly, how our Saviour was known of them, in breaking of bread. What may these things teach us? Question.  
Answer. In the first of these effects, we learn what the nature of the word of God is in the interpretation and preaching thereof: namely to enlighten, warm, and cheer up the hearts of the reverend hearers of it. In the second and third, we see the end wherefore it pleaseth the Lord, to reveal his truth to any of his children: to wit, that they should communicate, and make the same known, to the rest of the brethren. Yea, and that it is to be done cheerfully, and with all good expedition.  

Explication & proof.  So indeed, doth the example of these two Disciples teach us: yea so plainly, that there needeth not many words to confirm the same. The words & doctrine of our Saviour were as fire in their bosom. Fire (I say) to enlighten their minds: fire to warm and cheer up their hearts: fire to chase away the errors and doubts of their former troublesome thoughts. For these are three special properties of the holy fire of the spirit of our Saviour Christ; answerable to the properties of natural fire, familiarly known unto us: to wit, to give light, to warm that which comm th' near unto it, and to consume every drossy thing, which is put into it. Thus the meaning of the disciples is easy to be understood.  
But for ourselves, to chase away, the drowsiness and frozen coldness, of our own hearing of the holy Scriptures, when they are interpreted & preached unto us: and to stir up our hearts, to show forth so great a fruit of our zeal to God's glory, and of our love to our Christian brethren: as of parents to children, of husband to wife, the one to the other, of masters to servants, of one neighbour to another, of one traveler with another, as they walk by the way, etc. this is the worthy work, this no doubt, cannot easily be obtained of us (partly, because of the former long neglect of the most of us, and partly by reason of the great intermission and neglect of many other among us) but with earnest prayer to God, and diligent and painful labour. Would to God therefore, that the example of these two, thus set as it were before our eyes, and the present admonition and exhortation sounding now in our ears: might at the least, move us all even this day, as we go from Church, and in the evening when we shall be together in our houses; to begin to talk of the things we hear out of the word of God, for the instruction and comfort of our souls. We might then be of good hope that God of his mercy would give us to feel a like blessed effect as these Disciples did. For no doubt our Saviour himself, would be so graciously present with us by his holy Spirit to warm and cheer up our hearts; that we should be moved ever after, to make a more diligent & constant practice hereof, then hitherto we have done: and so to be partakers of far greater comfort than we have hitherto had experience of.  
Moreover, from the words of our text, we are diligently to observe divers other things.  
First▪ the great mutual love of the Disciples, in that they kept together in this troublesome & uncomfortable time, for their mutual comfort. For so the Evangelist showeth, that these two Disciples returning so late in the night (no doubt about midnight) found the eleven and other gathered together. Whereby we see evidently, what the work of the spirit of God is; and what the effect of ●ffl c●i n is, through his gracious blessing: namely, to knit the hearts of his 〈…〉 children, more near together. The spirit of God therefore, is a g●t●●●ing and binding spirit: it is not a spirit of division and scattering. Nevertheless, there is some thing (as I take it) to be reproved in the Disciples, specially in ●he eleven. Not that they are now thus together, (and I doubt not but well exercised in reading & conferring, as well as they could, of the holy Scriptures, and of those things which God brought to their hearing, by the visions and speeches of the Angels, & touching the former appearances & speeches of our Saviour in the day time before; for so the Evangelist saith expressly, that when the two Disciples came in, they were talking how our Saviour had appeared to Simon) they were not I say therefore, to be reproved for this; that they were now thus together: but for that they did not upon the direction of the Angel, & also of our Saviour, forthwith go together toward Galilee, that there they might have seen him, as he sent them word that they should. For this, it seemeth, that they are justly to be blamed. But it may be said, to their excuse against this; how then should they have heard the report of these two Disciples? etc. I answer. This showeth the tender love of our Saviour, even usque ad miraculum, miraculous wise, as we may say: that he, (notwithstanding their neglect of obeying his commandment) dealeth so graciously with them, in the time of their heaviness, & useth no delays, etc. though they through excessive sorrow & unbelief delayed the time. But it doth nothing excuse them, insomuch as therein, they took the course (though of infirmity, & at unwares) to harden their hearts, & to increase their own woe, above that they needed: seeing they had already the word of our Saviour, showing them a sovereign remedy against it, if they had so duly regarded it, as they ought to have done. Herein therefore the Disciples are not to be followed: but when we have the word of God to go before us, it is our bounden duty to follow that diligently, whatsoever we neglect beside. This no doubt shall be best for us. And so should it certainly have been to all the Disciples at this time. Their unbelief should have been more speedily succoured and helped, if they had so far overcome themselves. But now their doubtings are so great (notwithstanding all the former reports) while they sat still, and used not the means appointed; that they could give no credit to that which these two Disciples testified. For so the Evangelist Mark saith expressly, upon their report of that which they had heard our Saviour speak; and of that which he did in their certain knowledge and sight, chap: 16, 12.13. that the rest believed them not for all that. Yet so are we to understand the Evangelist Mark; that we do not conceive, that all were alike unbelieving. For the words of Saint Luke show that some of them were better persuaded then other, that our Saviour was risen indeed. The Lord is risen indeed (say some of them) and hath appeared to Simon. Though doubtless the weakness and coldness of the faith of the best, may be reckoned to be for the time a kind of unbelief. So that they might well have said at this time, as one had said to our Saviour before, Lord we believe, help our unbelief. Et fortè (inquit Calu:) dilatione, eorum torporem Christus mulctare voluit, quia non statim ex suo mandato in Galilaeam eodem die profecti erant. Harm: Euang: in Lucae Cap: 24.49.  
It may be, (saith Caluin) that Christ by his deferring, punished their slothfulness, because they did not go speedily the same day into Galilee according as he had commanded them.  
Secondly, beside all that which we have hitherto observed; the words of our text show us, that it is a blessed thing, for one Christian to make an other partaker of that knowledge, which GOD giveth us for edification. For the two Disciples going to the rest, to tell them of this appearance of our SAVIOUR to themselves: they are certified of his appearance to Peter, etc. to their own more full and settled confirmation.  
Last of all, 
The proof of his resurrection by his fift appearance.  let us observe that the breaking of bread here spoken of (in the which, the two Disciples reported, that their eyes, and their ears, and all, were opened, perfectly to know our Saviour) doth here, as in other places, note the usual taking of meat for bodily sustenance. And namely, Act. 2.46. Where it is said, That the Disciples broke bread at home, and did eat their meat together with gladness, and singleness of heart, Praising God, etc. Though elsewhere, the same phrase of breaking bread, signifieth the sacramental distribution of bread, in the Lord's Supper: as at the first institution of it, our Saviour is said to break the bread, etc. And Act. 2.42. it was noted by breaking of bread. So again, chap. 20.7.11. Read also. 1 Cor. 10.16. The bread which we break, is it not the communion of the body of Christ?  
The reason why this phrase of breaking bread, is used to note the usual taking of meat, (one part of the meal or victual being put for the whole) is, for that the jews, made their loaves cake-wise, thinner, and (as it is like) harder and more brittle than our loaf bread: and therefore did usually break it, with their hands, and not cut it into pieces with knives. But in the Supper of the Lord, though this was done according to the common use: yet the breaking of the bread, as well as the bread itself, was sanctified to a special signification, of the breaking; that is, of the crucifying of our Saviour, and of the sorrows thereof. According to that of the Prophet Isai, 53.10. The Lord would break him, and make him subject to infirmities, etc. And as the Apostle Paul speaketh of the breaking of his body. 1. Corinth. 11.24. But here in our present text of the Evangelist; it is of itself evident, that our Saviour Christ broke bread in the common manner, and not sacramentally: because these two Disciples, not being of the eleven, had yet no knowledge of the institution of this holy ordinance of our Saviour, which was not instituted but the evening before he suffered: and that only with the eleven; save that judas was with them at the beginning, though likely he went away be●ore the distribution.  
Thus much therefore, concerning the fourth appearance of our Saviour, after his resurrection: even upon the same day that he rose again, with all the circumstances, and appurtenances belonging to the same.  
LEt us now come to the fift appearance, wherein (as hath been answered already) our Saviour showed himself the same night unto the eleven, only Thomas being absent: and the same also, after these two disciples had made report of his appearance to them.  
Question. Where is this fift appearance recorded unto us?  
Answer. It followeth in the Evangelist Luke, from the 36. verse of his 24 chap. to the 50. verse of the same.  
Likewise Mark, chap. 16. ver. 14. And in the Evangelist john, chap. 20. from the 19 verse to the six and twentieth.  
Let us hear the words of these holy Evangelists: and first of Saint Luke.  
Question. Which are they?  
Answer. Chap. 24 6. And as they spoke these things (saith he) jesus himself stood in the midst of them, and said unto them, Peace be unto you.  
37. But they were abashed and afraid, supposing that they had seen a Spirit.  
38 Then he said unto them, Why are ye troubled? and wherefore do doubts arise in your hearts?  
39 Behold mine hands and my feet: for it is I myself, handle me, and see me: for a Spirit hath not flesh and bones, as ye see me have.  
●0 And when he had thus spoken be showed them his hands and feet.  
41. And while they believed not for joy, and wondered: he said unto them, Have ye here any meat?  
42. And they gave him a piece of broiled fish, and of an honey comb.  
43. And he took it, and did eat before them.  
44 And he said unto them, these are the words, which I spoke unto you, while I was yet with you, That all things must be fulfilled, which are written of me in the Law of Moses, and in the Prophets, and in the Psalms.  
45. Then opened he their understandings, that they might understand the Scriptures.  
46. And he said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day.  
47. And that repentance, and remission of sins, should be preached in his name, among all nations, beginning at jerusalem.  
48. Now ye are witnesses of these things.  
49. And behold, I will send the promise of my Father unto you: but tarry ye in the City of jerusalem, until ye be endued with power from on high.  
Thus in deed doth S. Luke continue the holy story. Show likewise, what S. Mark writeth, concerning this fift appearance.  
Question. What are his words?  
Answer. That which he writeth of this appearance of our Saviour, it is all contained in one only verse, the 14. of the 16. chap. after this manner.  
Finally (saith he) he appeared unto the eleven as they sat together, and reproved them of their unbelief, and hardness of heart, because they believed not them which had seen him, being risen up again.  

Explication  This is briefly that which S. Mark writeth of this fift appearance. And let us mark, that though he saith thus, Finally he appeared, etc. Yet it is not his meaning that this appearance which he speaketh of, was the last of all; but the last of those so often renewed appearances, wherein our Saviour showed himself to some one or other of his disciples in one appearance after another, from the morning until this time late in the night: almost without intermission. Non respexit temporis seriem evangelista (ut inquit Beza in mayor: annot:) sed narrationis distributionem, quam facit triplicem: prima quomodo mulieribus apparuerit, secunda discipulis, tertia Apostolis. The Evangelist (saith Beza) did not respect the order of time, but a distribution of the narration, the which he maketh threefold: first how he appeared to the women, secondly to the disciples, thirdly to the Apostles. And therefore he useth the word Finally, or last of all, though the Lord appeared oftentimes after this.  
To the which purpose also, more fitly doth Piscator after Beza, as also Caluin before him, translate the Greek word hysteron used of the Evangelist Mark by the Latin word postea, that is, afterward.  
But leaving the brief narration of Mark, let us come to the Evangelist john, who is more copious and large then he.  
Question. How doth he report this fift appearance?  
Answer. 19 The same day (saith S. john chap. 20. verses, 19 20.21.22.23.) then at night, which was the first day of the week, and when the doors were shut where the disciples were assembled for fear of the jews; jesus came and stood in the midst, and said to them. Peace be unto you.  
20. And when he had so said, he showed unto them his hands and his side. Then were the Disciples glad when they had seen the Lord.  
21. Then said jesus to them again, Peace be unto you: as my Father hath sent me, so send I you,  
22. And when he had said that, he breathed on them, and said unto them, Receive the holy Ghost.  
23. Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained.  

Explication.  Thus we see, that john is more large than Mark: yea, & that he hath moreover, somewhat of special weight, which the Evangelist Luke (though he be more large than john) hath not.  
And yet further, the Evangelist john hath a most memorable appendix, or appurtenance, to this part of the Story, which we must in no wise omit.  
Question. What is that?  
Answer. It followeth thus, verses, 24, 25.  
24 But Thomas one of the twelve, called Didymus, was not with them when jesus came.  
25. The other disciples therefore said unto him, We have seen the Lord: but he said unto them, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe it.  

Explication  Thus then, we have before us, the whole history of this fift appearance; together with this most memorable appurtenance, as was said. Let us therefore, accordingly consider, as orderly as we can, of all things. First, of the history of the appearance, from the report of the other three Evangelists: and then of the appurtenance unto it, from the testimony of S. john alone.  
In the history of the appearance, we have to observe many things.  
First, the time when. Secondly, the place where. Thirdly, the persons to whom. Fourthly, the manner how it was, that our Saviour came and appeared. Fiftly, how he behaved himself both in word & deed, the whole time of his continuance with those to whom he appeared. And last of all, what effects, both the miraculous manner of the appearance itself; and also the speeches and actions of our Saviour Christ: had in the senses and hearts of the same persons, to whom he thus showed and manifested himself. In this order therefore, let us consider of this fift appearance.  
The first four of these things, being the circumstances of this appearance; they are couched together, in the first verse of the text of Saint Luke: and in the first verse of the text of the Evangelist john: yea, and beside these, the first speech also of our Saviour, is contained in the same first verse, of either of these two Evangelists.  
But that we may particularly consider of them: and that as briefly as we may, touching these circumstances:  
Question. What are we first of all to observe, concerning the time?  
Answer. Herein, the exceeding tender mercy, and compassion of our Lord and Saviour, is to be blessed and praised for ever: in that notwithstanding the manifold infirmities and sins of those, to whom he at this time showed himself; had deserved, that he should have utterly call them off: Yet he doth without delay make himself known unto them to the end be might secure them against their unbelief; and thereby also, comfort them against that causeless sorrow and confusion, which they had given place unto.  

Explication  It is true. Wonderful in deed, was the tender mercy of our Saviour herein: and he himself most worthy to be blessed and praised for ever, for the same. For he was not only merciful to those, to whom he then appeared; but also, by them, and in them, to his whole Church, to the end of the world: as we shall have further occasion to consider, when we come to that their office, whereunto he did, by this his holy compassion and tender care, sit and prepare them. The manifold infirmity; yea, the great sin of these persons, is evident by that which hath been declared already, in that they did so soon forget the doctrine of our Saviour, concerning his death and resurrection, so often times taught them, before his sufferings: in that they refused also to hearken to the means, whereby it pleased him, to bring it to their remembrance again: yea to certify them, that the same was now verily fulfilled, which he had so often told them of before: and that also, by many testimonies of very credible persons, by whom he had made the same known unto them.  
Thus (I say) their infirmity (yea their sin) is many ways evident already, as was said: and it will further appear by and by. Wherefore, the greater the sin was: the greater was the mercy and clemency of our Saviour toward them. And the rather, because (as was said) he did make no longer delay, but showed himself unto them, even the night after the same day, on the which he rose again: so that, though they were forgetful, yea and wayward in their forgetfulness; yet the Lord would not forget his promise, which he had made unto them, john. chap. 16. verse, 16. saying, Yet a little while, and ye shall not see me: and again, a little while, and ye shall see me: for I go to my Father, etc. And verse, 20. etc. Verily, verily. I say unto you, that ye shall weep, etc. but your sorrow shall be turned to joy etc. I will see you again, and your hearts shall rejoice, and your joy shall no man take from you. The which promise we shall see to be in part performed, by this appearance, and afterward more fully, Luke, 24. verses, 52.53. And thus also, we have a notable precedent, that (as the Apostle Paul hath set down the axiom) our Lord will not suffer any of his, ●o be tempted otherwise, then that he will give the issue with the tentation. 1. Cor. 10.13.  
Thus much therefore concerning the time. The place is next to be considered.  
Question. What is to be observed in that respect?  
Answer. The place was answerable to the time: that is to say, as secret as might be, in respect of those to whom our Saviour appeared. The reason whereof, the Evangelist john rendereth, in that he saith, that it was at such time of the evening, as doors were wont to be shut in, and in such a place, as they thought most safe, for fear of the jews.  
Thus much in de●de, doth the Evangelist john give us more particularly to understand, 
Explication  than did the Evangelist Luke. And herein, the wisdom and circumspection of those that were assembled, is not to be misliked; considering the malice of the adversaries of the truth, who cannot abide, that any of those that descent from them, should come together, for their mutual instruction and comfort. The wicked deal wisely in their generation, as our Saviour elsewhere speaketh. And therefore it behoveth the children of God, having to do with them, to deal as circumspectly as they may, to prevent and defeat their malice, so far as may stand with godly simplicity, and that they may be free from the betraying of the truth, and true profession of the name of God.  
B●t heerewithall, let us learn by this occasion, how great a mercy of our good God it is; when the Church may meet publicly to worship God, without fear of any evil, which their malicious adversaries can procure, or work against them. And herein, let us for our parts remember, in special manne● t● bless and praise the name of God, not only for this liberty: but so much the rather, because he hath of his infinite mercy, continued it so many years unto us. Neither let us forget to crave mercy and forgiveness in most humble and hearty manner, for that we have neither glorified God, nor profited ourselves in this behalf, as we ought to have done.  
Thus much concerning the place.  
Now let us come to the Persons, to whom our Saviour appeared.  
Question. Who were they?  
Answer. They were the eleven most choice Disciples of our Saviour, and divers other, gathered together with them.  

Explication.  So we have seen before, in the 33. verse of the 24. chapter of Saint Luke. And hereunto served the secrecy, both of the time, and also of the place, before declared. For these no doubt, gave encouragement to the greater assembly. And the rather also, did our Saviour, at this time, show himself to the eleven: that therewithal he might certify many of the rest likewise; being assembled together with them.  
But it may be demanded, why he did not first of all show himself to the eleven: seeing he minded to use them, in his special service of preaching and publishing his resurrection, yea in the preaching of the whole doctrine of his Gospel, above all other.  
Q●. What may be the reason hereof?  
Ans. We have seen it in part before; insomuch as it pleased our Saviour▪ so to bl●ss● that singular ca●e, which the women had in seeking after him: yea though it was not without some weakness and error of judgement.  
And now we may furthermore well conceive, that our Saviour would leave his chief Disciples for a while vnt● themselves; to the end that they having experience of their own flownes and hardness of heart to believe: they might the rather from thence learn, to have compassion ou●r others, and to be the more earnest, in preaching and testifying the Gospel, unto all those to whom he shall send them; that so, many poor souls might be confirmed in the faith by them.  
Finally, t●e difficulty and hardness of the establishing of these chief Disciples, in the faith of the resurrection; yea after many testimonies given thereof: doth more clearly confirm unto us, that their testimony, is no feigned or over credulous report; but a witnessing of that truth, which was most effectually, and above all that they looked for confirmed unto them.  

Explication  These reasons, may well satisfy the former demand. I● is true that the will of our Saviour ought to be a sufficient reason to us for his fact; although we could see no other reason of it: yea, though our vain reason should imagine itself to have great reason against that which is done. For to control the divine wisdom of God, in any thing which he doth, were to show a man's self most foolish and presumptuous, when he would think himself most wise. It were no better, then to boast of reason in extreme and frantic madness. Nevertheless, when God himself shall vouchsafe to show us any light of holy reason, to discern of his divine works and the ordering thereof: it standeth with good duty then, that we should reverendly consider and weigh the same; to our more fall instruction, or admonition and comfort, as the matter itself shall require. And touching the present argument: it may justly be, both for instruction and admonition, and comfort thus. For instruction and admonition; because (insomuch as it is a matter of so great difficulty, & contrary to all human reason to believe, yea to believe the resurrection of our Saviour Christ: and consequently, to be persuaded of the fruits & benefits thereof, and namely of the resurrection of our bodies through him) hereby we are admonished that we do therefore, cast away all negligent drowsiness, in hearing, reading, meditating, praying, &c. yea that on the contrary, we do use all diligent & godly care, both in preaching and hearing, etc. that so happily we may attain unto faith, and the blessed increases thereof. For certainly, faith is no gift of nature, neither will it grow and increase of itself, unless it be as it were watered with dews from heaven: that so i● may fructify, and have all meet increases from God; like as it cometh at the first, even from him alone.  
Thus therefore, as was said, the present argument serveth for instruction and admonition. Now for comfort it serveth also excellently well; in that (the chief Disciples being at the the first most incredulous, and yet were afterward most fully persuaded of this truth) we in believing it from their testimonies, do not give credit to a matter of forgery and colourable compact: but to that which hath most divine evidence for the undoubted warrant and confirmation of it. And this shall suffice us for the present, concerning the persons, to whom our Saviour Christ appeared, this fift time, that we now speak of.  
The manner of the appearance cometh next to be considered.  
Question. How was that?  
Answer It was in very miraculous and strange manner▪ both in respect of the suddenness▪ and also of the stillness of it: insomuch as, though the doors were fast shut, yet they heard no noi●● or ●inne, before his coming in among them.  

Explication  So indeed doth the Evangelist give us plainly to understand, as we may remember, from that which was alleged, concerning the place where our Saviour at this time, showed himself.  
Qu. But how are we to understand the miracle of this his appearance?  
An. I have been taught so to understand it, as we must in no wise, prejudice the truth of the human nature of our Saviour, now after that he is risen: seeing that were to prejudice, yea in effect to disannul the resurrection itself.  
Expli. It is very true. And therefore you have been taught a very good rule to go by: even as the truth itself, requireth of you. The which also, is the rather, to be diligently and religiously regarded of us: because the neglect of it, hath been a cause of confirming many, in sundry gross errors: contrary to the express doctrine of the faith. For they misconceiving the miracle, as if it had been in the nature of the body of our Saviour now glorified: they have imagined, that he came bodily among them, by a penetration or piercing through the substance of the doors, without any opening of them. And thereupon also, have fancied an ubiquitary, or everywhere presence of the body of our Saviour Christ, by an omnipotent and unlimited power of his Godhead. And therefore, say they further, Why may not his body be really present in the Sacrament, where, and whensoever, even in so many places as it pleaseth him, when the Sacrament of his body is administered; as well as he was thus strangely and miraculously present, even at an instant, with his Disciples, though the doors were fast shut? The rule therefore which you speak of, is most necessary to be duly observed of us: to the end we may avoid these gross and erroneous misconstructions. For it is most centaine, from all the grounds and articles of our christian faith, rightly understood: that albeit our Saviour is almighty, in that he is God; and also is in the same his Deity, every where present, always, and at once: yet that his human nature doth by his own most holy will and settled decree; constantly re●aine the natural properties of it. Yea since the glorifying of it, as well as before: so far forth, that it can be, but in one place at once; neither can pierce, or move i● self through any bodily substance; but it must caus● it to remove, or to sunder and divide itself, ●hat it may have, passage. And therefore doth our Saviour himself, tell his Disciples, that in respect of his bodily presence, they should not have him always: though by his divine spirit, and the graces ●hereof, he would be present with them for their time; and with all the faithful Ministers of his Gospel, from time to time, to the end of the world. And the Angel of God affirmeth plainly, that touching his bodily presence, the heavens must contain him, even from the ti●e of his ascending up into heaven, until his coming again to judge the world. To this very end no doubt, did our Saviour at the first, take and unite the true human nature to the divine, in one person; that it might so remain, as touching the truth of it, to the benefit and comfort of all the elect of mankind, for ever: though ever since the resurrection, it hath laid down all the natural infirmities, and vileness, or dishonour of that condition, which the sin of man had brought upon the same.  
For these causes therefore, we are not to esteem the miracle of our Saviour his coming in among his Disciples so suddenly; even at such a season as the doors were now shut in, that is to say, in the night time: to consist in the deifying, or spiritual alteration of his human nature; but in his divine power, whereby, either at his immediate commandment, the doors opened unto him, and shut again without any noise: or at the least, ●he hearing of the company was so restrained, that they could not hear the same: like as the eyes of the two Disciples were held before, so that they could not know our Saviour Or else, he used the ministry of his Angel hereunto; like as by an Angel, he did afterwards open the doors of the prison, to let out his Apostles, and shut them again: no one of the keepers or watchmen, once hearing the same. Acts 5.17, 18, 19, etc. and chap. 12.4, 5, 6, etc. And thus is our Saviour described generally, to be such a one, as openeth and shu●teth, both hearing, and seeing, and understanding, and affection, and all things, by his most sovereign and divine authority, according to his own holy will and pleasure. revel. 3 7. This therefore is the true manner of the miraculous and strange appearance of our Saviour: altogether without any deposition of the natural properties, which do concern the nature and substance of a true body. The which will yet further be manifest, from the words and actions of our Saviour himself; in the time of this his appearing and abiding with his Disciples. And therefore, leaving it for a while, we come now in the fift place, to the behaviour of our Saviour both in word and deed, in this time of his fift appearance. And therewithal also, to the effects thereof, as was set down in the last place. For insomuch as these things are intermingled in the text: we will accordingly speak of them, as the text itself shall give the occasion. The speeches and actions of our Saviour are sundry, and so are the effects also in the hearts and senses of the Disciples, as was said before: and as by the grace of God we will consider, in the particulars of them.  
Question. First of all therefore, Which was the first speech of our Saviour?  
Answer. The first speech of our Saviour to his Disciples, was this. verse 36.  
Peace be unto you.  
Question. True. So we read, Luke 24.36. and john chap. 20. verse 19  
How are these words of our Saviour to be understood? Are they only to be taken, as words of a common and ordinary salutation, and nothing otherwise?  
Answer. Yes, they are not only words of loving and familiar salutation, whereby our Saviour wisheth the welfare of his Disciples: but they contain in them, the virtue of a commandment, & warrant, of all spiritual peace & prosperity to them, through faith in his name.  

Explication & proof.  So they are to be understood indeed, even in a sense far exceeding the salutation of David, sent to Nabal by his messengers, 1. Sam. 25.6. or that common holy salutation used among the people of God, The Lord be with you: or, The Lord bless you. Ruth. 2.4 Psal. 129.8.  
They are to be understood here, like as our Saviour spoke them before his death, when he sent them forth to preach for a time in that cursory course of ministry, which was a preparative to their great and general Apostleship. At what time he directed them to pronounce peace to that house, which should give them any entertainment: and promiseth, that peace; even more than ordinary peace, should rest upon every such one, as should so receive them. Mat. 10.12.13. And that we are to understand the words of our Saviour, in such sense as was answered: it will be furthermore evident unto us, if we duly consider: first, who he was that maketh the promise: even the Prince of peace, promised and given to the Church of God: yea that Prince of peace, the peace of whose government shall increase, and have no end: Isai. 9 verses 6.7. And if we shall yet further consider, what his promise and bequeathement (as it were) was to his Disciples, a little before his death. john 14.17. Peace I leave with you: my peace I give unto you: not as the world giveth I do give unto you. Let not your heart be troubled, nor fear. And if we shall consider herewithal, how it is said by the Apostle, that he came and preached peace both to jew and Gentile. Ephes. 2.17. Likewise, if we do call to mind, and consider, that salutatorie prayer of the Apostles, Grace, mercy, and peace, from God the Father, and from the Lord jesus Christ: the which, as we know, is usual in their holy Epistles. Moreover, if we weigh well with ourselves, that the birth of our Saviour, was as it were a chariot of peace, sent from heaven down to the earth: as the Angels of heaven declare, Luke chap. 2. verse 14. Finally, if we shall consider, that the kingdom of God is righteousness, and peace, and joy in the holy Ghost: it will then every way be manifest unto us, that our Saviour, in saying to his Disciples, Peace be unto you: doth not after a common manner salute them, or wish them outward and worldly prosperity, or carnal rest and security in earthly pleasure: but a most holy, spiritual, and heavenly peace. For as touching carnal and worldly peace, he saith professedly on the contrary, that he came not to bring peace on the earth, but rather a sword, to arm all that be his, against all peace in the pleasure of sin. Only he pronounceth and assureth that peace of conscience, which passeth all understanding, to his Disciples, and all other; whosoever shall truly believe in him, that hath died and rose again to the same end for them: even peace in assurance of reconciliation with God, of the forgiveness of sins, of everlasting happiness and salvation in the heavens: then the which, nothing can possibly be more, nay nothing like, joyous and comfortable. This speech therefore, aught to have wonderfully rejoiced the hearts of the Disciples, to whom our Saviour thus spoke. But by reason of their present ignorance, forgetfulness, and unbelief: both it and the appearance of our Saviour himself, had upon the sudden a clean contrary effect.  
Question. What was that?  
Answer. They were abashed and afraid (saith the Evangelist Luke) supposing that they had seen a spirit, verse 37.  

Explication.  This so contrary an effect, must indeed needs show their great ignorance, and forgetfulness, and unbelief, as was said. For had they given credit to the former testimonies, that our Saviour was risen again, and had showed himself, and spoke to divers other before. And had they remembered the great power which our Saviour had declared, and that divers years together. And namely, if they had remembered how before his death he had walked upon the Sea, when they likewise, thought they had seen a spirit, but were deceived, as themselves well saw by and by at that time. Matth. 14.22, etc. 33. If, I say, they had remembered these and many such declarations of hi● divine power in opening the eyes of the blind, and in opening the ears of the deaf, so that so soon as he said, Be opened, it was so: they could not then, have given place, to this erroneous conceit, to think they had seen some spirit: much less an evil spirit, as it seemeth they began to think; because they heard no doors to open when he came into the house, nor any noise at all, till he was in the midst of them: as though, all locks, or bars, and bolts, had not been at his commandment, to open and shut, as well as the secret faculties, and wards, or gins of the eyes and ears of men: or as well as he could make the Sea to bear him, without diminishing any the least part of the weight, either of his own, or of Peter's body, etc. Finally, if they had but remembered, what a power of working miraculous works, he had before his death, given to themselves for a time. Matth. 10.1. Mark. 3.14.15. and chap. 6.39. Luke 9.1, etc. verse 10. And likewise to the other his seventy Disciples, in their cursory ministery, Luke 10.1.17. they would not then have been either so easily troubled, or so hard to believe as they were. Such therefore was the first effect, even a strange effect, of this strange and sudden appearance of our Saviour, and of his first most gracious speech used unto his Disciples. The which strange effect, (clean contrary to that which it ought to have had) caused our Saviour thenceforth, to take such a course of behaviour toward them: both in further speech, and also in action; as might best remove that erroneous conceit of theirs; and so make way, to plant the true faith of his resurrection, in their hearts.  
Let us therefore proceed still, to the further consideration of these things; according to the order of our text. Our Saviour useth divers remedies, to help against this error of his Disciples, and to make known the truth of his bodily appearance among them. The first remedy, was by a second speech unto them: that is, by an earnest and reprehensive speech, to show them the vanity of their error.  
Question. Which was that second speech of our Saviour?  
Answer. It was this. verse 38.  
Why (saith he) are ye troubled? and wherefore do doubts arise in your hearts?  

Explication.  It is true. Thus indeed doth the Evangelist Luke report it. And it is the same reproof, which the Evangelist Mark hath also recorded, chap. 16. verse 14. writing thus, He reproved them, (that is, the eleven as they sat together) of their unbelief and hardness of heart, because they believed not them which had seen him being risen up again. And there was very great cause, wherefore our Saviour should thus earnestly reprove them, as is sufficiently evident, from that which hath been observed before. Hereby therefore, let us yet again admonish ourselves, that as it is a fault to be credulous in matters that want meet proof; and which, love would rather wish us to doubt of, when it tendeth to evil: so on the contrary, it is a great sin, not to believe that which is testified by meet and convenient witnesses, in matters concerning the glory of God. And further also, hereby we are admonished, so to give credit to every truth avouched of God; that we do cut off all doubtings at the very beginning, and give no ear at all unto them. For so saith our Saviour, Why do thoughts arise in your hearts? Likewise, we may hence be admonished, that want of faith is the very cause of all trouble and distraction of mind. For faith, giveth quiet peace, and stay to the heart: but unbelief maketh it in all things wavering and uncertain, according to that of the holy Prophet Isaiah, If ye believe not, ye shall not be established. And here, our Saviour maketh the unbelief of his Disciples, the ground of their disquietment and trouble. Finally, from the example and practice of our Saviour, let us hence observe: that the right way, to plant true faith; is by reproof, to chase away all erroneous opinions, and doubts, contrary unto it. And this is the first remedy, whereby our Saviour doth most lovingly relieve his Disciples, against their unbelief: even by an earnest speech of tender rebuke. The second remedy was not only by word of mouth, but also by outward action, in that he showeth them his hands and feet, yea and his side also: as Saint john writeth, chap. 20. verse 20. as having in them (no doubt) the plain mention of the piercing of the nails; as the same Evangelist Saint john expressly declareth afterward. And as it may appear in that he giveth them leave, yea commandeth and encourageth them, to take trial by the handling of him. And finally, in that he rendereth a sensible reason, to persuade them of the truth of his appearance, and that it was not a Spirit that they saw.  
Question. In what words doth the Evangelist Luke report these things unto us?  
Answer. 39 Behold my hands and my feet (saith our Saviour) for it is I myself: handle me and see: for a spirit hath not flesh and bones as ye see me have.  
40 And when he had thus spoken (saith the Evangelist) he showed them his hands and his feet.  

Explication  Here you see it is plain, that for a second remedy and secure against the infidelity or unbelief of the eleven: our Saviour first (as was said) shows them his hands and his feet, yea and his side also; they all bearing mention that they were the same, which were nailed and pierced upon the cross.  
Secondly, we see that he gave them leave; yea commanded them, for their own better assurance, to take a sensible trial, that they were not deceived by any counterfeit illusion.  
And thirdly, we see further, that he helpeth them also by an infallible reason, against their own fantastical conceit, to the contrary. In all which things, the wonderful love of our Saviour is exceedingly commended unto us: in that it pleased him, not only to come among them thus graciously, before he would ascend in his full glory; but also to tender their weakness so far, that he would be handled of them. Yea, which is more, that he vouchsafed, for a help against their doubtfulness, to bear the marks of his wounds, both in his hands, and in his feet, and also in his side. For notwithstanding, the prints thereof, might justly be a glory to our Saviour, infinitely much greater than the Apostle Paul might well account it a singular credit to him, that while he remained in this corruptible estate, he did bear in his body, the marks of the Lord jesus: that is to say, the prints of his scourge, etc. for his name's sake. Gal. 6.17. Yet to speak simply, they do not (without consideration of this circumstance) agree to the glorified estate of our Saviour, after his resurrection. And therefore both in this, and in the rest; the love of our Saviour, both toward the eleven, and his whole Church, and therein even toward ourselves: is so much the more exceedingly gracious, as was said.  
A little before (as we saw) our Saviour forbade Marie Magdalene to touch him, because she was in no doubt of his appearance: but here, to remove the doubt of these, he giveth them good leave to touch and handle him, to their full contentation: which also they did, as the Evangelist acknowledgeth. 1. Ep. chap. 1. verses 1, 2, 3.  
But as touching these chief Disciples; every thing maketh the matter plain against them: that their weakness was every way passing strange, yea even as absurd as might be. They are more untoward than Marie Magdalene, or the other women, or the two Disciples that went to Emmaus. For as it is most likely; they gave place so far to their fear, that they continued their imagination, as it it had been some evil, and illusory spirit, appearing in the bodily shape of our Saviour among them, to make them to believe falsely, that he was risen again: much like to that illusion, which the witch deceived King Saul by, in representing Samuel, as if he had been come out of the earth from the dead to speak unto him. But that it was not so in the present instance, as they timorously imagined: our Saviour taketh the best course that might possibly be used, to satisfy them therewithal. For as touching the wicked Angels, or evil spirits; which was the matter it seemeth that they most feared, it is not easily to be thought, that they are permitted of God, to take any true body, in likeness either of man or any other creature, made only for that purpose, that he should make any appearance thereby: howsoever (it may be) that the good Angels have sometimes both received bodies by an extraordinary creation from the hand of God, which they have by an extraordinary dissolution, laid down again. Nevertheless it is likely that their bodies were of a differing quality from ours: like to those which we shall have after the resurrection, more pure and spiritual, than such as we have now, palpable and easy to be handled and felt: yea differing from the constitution of the body of our Saviour; such as he would have it to be till his ascension, though it was already glorified in a great part or measure, even from the first moment of his resurrection.  
From the familiar dealing of our Saviour, we may justly reason against all ubiquitary or everywhere presence of his body: and namely, against all transubstantiaitng of the bread into the body or consubstantiating of the body with the bread of the Sacrament thus, Wheresoever the body of our Saviour Christ is present, there it may be seen and felt: but it is not seen nor felt in the bread of the Sacrament. And therefore, it is not present there. But of this enough for this time.  
Let us come to the third remedy, which our Saviour used, to expel this false conceit of his Disciples; and to show that he appearing at this time, suddenly and miraculously among them: was no spirit, but a very true and natural man, like to themselves.  
What remedy was this?  
Question. Our Saviour called for meat, and did eat before them, as St. Luke continueth the holy Story in these words following. Answer.  
41 And while they believed not for joy (saith he) and wondered, he said unto them, Have ye here any meat?  
42 And they gave him a piece of a broiled fish, and of an honey comb.  
43 And he took it, and did eat before them.  

Explication  In these words, we have not only the third remedy, which our Saviour used; but we have also (and that in the very first words) the effect of the second remedy. Let us therefore, first consider of that a little, and so proceed to this third remedy.  
Quest. What was that effect?  
Ans. It was sudden joy and wonderment: yet without settled faith, touching this particular point of the resurrection of our Saviour.  
Expli. So it was indeed. For so saith the holy Evangelist Luke, and also the Evangelist St. john, chap. 20. verse 20. He showed to them his hands and his side. Then were the Disciples glad when they had seen the Lord. And this is well worthy to be observed, that not every joy, or more than ordinary affection, or admiration, concerning either the person or word and doctrine of our Saviour, is by and by of a true and lively faith. Nay rather, vehement affection, either of joy, or grief, not proceeding of faith: is for the time, a let and hindrance to faith, the which of all graces, is the most wise & temperate in itself, and doth best quiet and moderate every affection that is in the heart of man. Nevertheless, considering who they were, that at this time, thus joyed and wondered: (joyed I say, to think that it should be our Saviour indeed, but wondered, as being in some doubt, by reason of the strangeness of the matter) we may well think, that their joy and wondering, was not altogether void of faith, though in this point, they were not yet settled as was answered. Thus then, having seen the effect of the second remedy: let us come to the third, which immediately followeth, in the text rehearsed already. The which was this, that our Saviour called for meat, and did eat before them.  
Question. How might this, further confirm, and establish their minds?  
Answer. Yes, very much; seeing it is certain, that howsoever a wicked Spirit, may by God's permission appear in the outward shape of a man: yet he cannot take unto himself a true body, neither true teeth to chew meat, nor a throat to swallow meat, etc. as the good Angelis of God, by a special creation of God, have for a time received true bodies, for the performance of some special service of the Lord, toward mankind, as was by you declared before.  

Explication.  It must needs be so: whether we understand it of good or of evil Spirits. For otherwise, the reason of our Saviour should not be of that demonstrative force, which out of question it carrieth with it. It may be, that wicked Spirits may make as if they did eat, &c: but they could never show any man clearly, and without fraud, that they did so indeed. Neither can any man say, that he hath at any time, sensibly felt any wicked Spirit, to have any bodily substance of his own, in the time of his appearance. For as touching his possessing of men, or abusing any other creatures, in manner of possessing for a time, to serve his turn: as the devil did the serpent at the beginning, and as he seemeth to do in witch craft, etc. they are not belonging to this point that our Saviour now speaketh of. And touching the good Spirits; what kind of bodies it is likely they have taken unto them, sometimes by God's appointment, we have in a few words touched before.  
But that we may return to the gracious dealing of our Saviour with his Disciples: behold, in this that he eateth in their sensible view and undoubted perceivance, his singular great love; in desire that they should be established in the faith of his resurrection; like as we observed before, concerning his retaining of the print of the nails in his hands and his feet to the same end. For he did no more stand in need of meat, now after his resurrection; then he needed in that his glorified estate (though not then fully glorified) to have borne the marks of those wounds. For after his resurrection, our Saviour neither hungered nor thirsted, nor felt any more weariness, neither could be touched with any fear, or sorrow, etc. Neither stood he in need of nourishment, or was nourished by it, neither had that which he did eat, any natural passage through his body, as before: but of itself most likely, resolved to nothing, though he did truly eat it.  
Thus much of the third remedy, for relief against the unbelief of the eleven: wherein (as was said) action was joined with the speech which our Saviour used unto them.  
Now a second speech, without any such action; which we may call a fourth remedy and secure against their unbelief, is to be considered of us in the next place. Question. What speech of our Saviour was this?  
Answer. He said unto them (saith the Evangelist Luke.)  
44 These are the words which I spoke unto you while I was yet with ye, That all things must be fulfilled, which are written of me in the law of Moses, and in the Prophet's, and in the Psalms.  

Explication  This may well be reckoned for a fourth remedy. For it is a secret token, (and as it were a watchword) which our Saviour had given unto them before his d●ath. The which speech of our Saviour, containing the full scope of all his doctrine, concerning the accomplishing of the prophecies of all the Prophets, from the beginning, to the end of the old Testament, is most worthy to be considered of us. And so it was, not long since, by occasion of his talk with the two Disciples, in his former appearance.  
Let us therefore here in this place, call it from thence to our remembrance again▪ Neither let us neglect, that we have here a more full and plain distribution of the holy Scriptures of the old Testament, into th●se three branches. 1. The Law of Moses. 2. The Prophets. 3. The Psalms. By the Law of Moses, he means all five books of Moses. By the Prophets, he meaneth all other books of the old Testament, beside the Psalms.  
He speaks of Moses first, because he was the first in t me, of all those, whose holy writings we have: and because he writeth the holy Sto●y of the first age's of the world; even from the creation of mankind, and of all other of the creatures of God, as we all know. He meant oneth the Psalms apart by themselves, because they are more full of the sundry prophecies, which are given forth most plainly of him, under the most lively type and figure ●f ●im; ●u●n Daui●, that most princely Prophet, above any other pa●t o●●he old Testament: as may be called to mind from that which is rehearsed out of them before. And h● doth it also, because they are a portion of the old Testament, principally ser●ing for the manifold instruction and comfort of the faithf●ll, e●er since they were written: even to cheer up their hearts, in the expectation of our Saviour Christ, both by reading, and preaching, and praying, and singing, and meditating of th●m and if there be any other way.  
So ●ha we see plainly here, as well as by many other places of the new Testament, that our Saviour Christ doth authorize the old Testament, and all the books thereof, to be the authentical ground and rule or Cannon of ou● faith. Whence also it followeth, that all christians ought religiously to acquaint themselves, with the reading of them, &c: yea with the reading of every part of th●m, for the edification of their faith. For according as the Apostle Peter, and the rest of the Apostles have learned by this assurance which our Saviour gave them: so have they taught and preached to us, and all other; that these things thus recorded, are no fables, etc. 2. Pet. 1.16. And from the same accomplishment of all prophecies in our Saviour Christ from the beginning of the world till his coming, and at his coming, and ever since: all Atheists are palpably convicted of their most devilish iniquity, in denying the divine authority of the holy Scriptures; though they themselves are so blinded and benumbed, that they can ●either see nor feel the same.  
These things thus observed, and reference being made, to that which was collected, and set down from the Scriptures of the old Testament; for the opening of that speech, which our Saviour had to his two Disciples, immediately before: that being in effect all one, with this which our Saviour Christ repeateth here to the eleven, and to the rest that were gathered together with them, and to the former two again, they also being among them. We will come to a fift remedy, which our Saviour used in this fift appearance, both by speech & action jointly together, to chase away the unbelief of his Disciples, specially of the eleven.  
Qu. How is this fift remedy laid forth unto us?  
An. For the full declaration of this remedy, we must as I have heard you teach, consider jointly of the report of St. Luke and St. john.  
It is true. Yet so jointly, as we must labour to distinguish the parts of their report, as orderly as we can. And it seemeth to be most orderly, that we do begin first with the first words of St. john, concerning this point.  
Question. Which are these his words?  
Answer. They are these, as we read them chap. 20. verses 21.22.  
21 Then said jesus unto them again, Peace be unto you: as my Father sent me, so send I you.  
22 And when he had said that, he breathed on them, and said unto them, Receive the holy Ghost.  
Now after these words may follow the words of St. Luke, ch. 24 verses 45, 46, Question. 47, 48. Which are these words?  
Answer. They are these: verse 45.  
Then opened he their understanding, that they might understand the Scriptures.  
46 And he said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day.  
47 And that repentance and remission of sins should be preached in his name among all nations, beginning at jerusalem.  
48 Now ye are witnesses of these things.  
After these words of St. Luke, we may not unfitly return again, to the Evangelist St. john: as it followeth in his 20. ch. in the 23. verse.  
Question. What are the words of St. john in that verse?  
Answer. They are these.  
23 Whosoevers sins ye remit, they are remitted unto them, and whosoevers sins ye retain, they are retained.  
Now, for the conclusion of this most excellent narration of these two holy Evangelists: we may yet again commodiously return to St. Luke, as it followeth in the 4●. verse.  
Question. Which are his words?  
Answer. He reporteth the words of our Saviour thus.  
4● And behold, I will send the promise's of my Father upon you: but tarry ye in the City of jerusalem, until ye be endued with power from on high.  

Explication  Thus then, we have the whole narration before us; so orderly as God hath vouchsafed us his grace, to guide us: for a help to our interpretation, and for the more clear and full understanding of the whole. We will not urge this order of the words of our Saviour, recorded by both the Evangelists, over precisely and stiffly. Only we will observe it, till we may learn wherein it may be amended. This we are sure of, that our Saviour, both spoke and did, all that the Evangelists set down, at this one & the same appearance: I mean in this one time of appearance, and continuance with them.  
Now therefore, (this cau●ele prefixed as touching the order) let us come to the words themselves, and the doctrine thereof: which is no less certain by the authority of our chief Master and Teacher, then most profitable for us, very reverendly to consider of.  
The whole narration containeth a preparatory institution, or ordination of the eleven, to the Apostolical function and ministry: as it is evident, by comparing the last words of Luke, (concerning the promise of the holy Ghost, to the perfect furnishing of them thereunto, after the ascension of our Saviour) with the first words of Saint john, touching the holy and sacramental breathing of our Saviour upon them, as a sign and seal thereof.  
Not an idle sign and seal; but that which was effectually accompanied, with a more clear enlightening of their understanding, than they had before: as the evang Luke doth further declare, in that he writeth expressly, that our Saviour opened their understanding, that they might understand the scriptures.  
This being as it were the whole sum, we may more particularly consider of the narration of the holy Evangelist, in these several parts following.  
First our Saviour repeateth the words of salutation, or rather pronouncing his blessing upon his disciples saying again, Peace be unto you.  
secondly, he doth assure the eleven of their Apostolical and high calling, by word of mouth, in that he saith, As my Father sent me, so send I you.  
thirdly, for their further confirmation, he useth a Sacramental sign of breathing upon them, with the interpretation of his divine meaning therein, saying, Receive ye the holy Ghost.  
fourthly, the effect of these words (answeable to the sacramental sign) is recorded, in that it is said; that our Saviour opened their understanding, that they might understand the Scriptures.  
Fiftelie, our Saviour did from the scriptures declare unto them these things, by the which they might be established, in the faith, both of his death & also of his resurrection: to the end they might preach the s●me to other, to the working of faith in them likewise; in that he said to them, Thus it is written, & thus it behoved Christ to suffer, and to rise again from the dead the third day.  
sixtly, our Saviour declareth unto them, the principal fruits and benefits of his death and resurrection, which he would have them also to preach in his name: that is to say. Repentance & remission of sins. And therewithal, he declareth unto them, the largeness of their Apostolical commission, extending itself to all nations, beginning first at jerusalem, and from thence into all the world. For so are the words of our Saviour, That repentance and remission of sins should be preached in his name among all nations, beginning at jerusalem.  
Seventhlie, he doth authorize them, to be authentical witnesses, in the preaching of these things. Now (saith our Saviour) ye are witnesses of these things.  
Yea, further, in the eighth place, he assureth them, that their ministery shall be effectual, both to the salvation of those that will believe and obey their doctrine: and also to the condemnation of all such as shall harden their hearts against it. Whosoevers sins ye remit (saith our Saviour) they are remitted: and whosoevers sins ye retain, they are retained.  
Finally, our Saviour promiseth these his Disciples, all meet gifts, in a more full measure, than yet they had received, for the execution of this their great & high office of Apostleship: and to the same end, commandeth them to resort to jerusalem, after his Ascension; and to tarry there, till he should perform this his promise unto them.  
These are the several parts of this excellent portion of the story concerning the fift, even the most ample and effectual remedy which our Saviour used, to chase away the unbelief of his disciples: yea even of these the chief of them, for the benefit of the rest, yea even of his whole church. It containeth, as we see, many most excellent things. Let us therefore, accordingly dispose of our minds, to ponder & weigh them. And the Lord give us grace so to do. Amen.  
Touching the first of these particulars; to wit, the repetition of these words, Peace be unto you: I will not stand to make rehearsal of the interpretation, which was so lately given of them. Only let us observe the reason why our Saviour repeated them: the which as we m●y well conceive, were these. First, because the disciples through distraction and trouble of mind, made little use of them before. Secondly, because our Saviour minding to enter into a new speech unto his disciples, maketh a new entrance or preface, as it were. Then the which, nothing could be more fit, for the quieting of their minds,; & so conseqventlie, for the preparing of them, attentively, & advisedly, to hear that which he would say unto them. To the which purpose, we are to understand the words as comeling in them a commandment, that they should put away all distraction of mind; & likewise, that our Saviour himself, by his divine power, together with commanding, doth give that peace to their minds and affections, which was necessary thereunto. And not without cause; seeing unless the mind of a man be well quieted, & freed from disordered and turbulent affections: he can not well mind that which is said unto him; specially so great & weighty things as our Saviour was now to speak of, 
Explication  to his chief Disciples. These things observed, concerning the first particular; let us come to the second that is, to the words which our Saviour useth, concerning their preparatory calling, or ordination to the Apostolical office and ministery. Question. Which are they? They are these. Answer. As my Father sent me, so send I you. john: chapped▪ ●0. verse 21. What is the meaning of our Saviour in these words. Question.  
Answer. He showeth what is the ground of the Apostolical ministery of the Gospel, yea even of the holy ministery of the Gospel in general.  

Explication & proof.  He doth so indeed. And it is plain from the words of our Saviour, that the ground of the whole ministery of the Gospel (first of the immediate institution of the extraordinary Apostleship by our Saviour himself, and then of the ordinary Pastorship afterward, according to the commandment of our Saviour, as it is evident by the practice of the Apostles, in their ordaining of them, recorded in the book of their Acts) that it is of all other ordinances of God, most heavenly & divine. And in this respect, our Saviour himself promiseth to be with this his ecclesiastical ministery, to maintain, assist, and bless it, even to the end of the world: so as though the Devil doth with might and main oppose himself against it; yet he shall not prevail, as we shall have occasion to consider again hereafter. Matth: 28.20.  
It is true, that there are many great differences betwixt the office of Apostleship, and the successive ordinary ministery of Pastors & Teachers: the Apostleship being immediately from our Saviour Christ, & of those that with their eyes saw his Majesty & glory, as the Apostles john & Peter speak, Gosp: 1.14. and 2. epist: 1.16.17. And as the Apostle Paul saith, Am I not an Apostle? have I not seen jesus Christ our Lord? 1. Cor: 9.1. It being endued with most excellent gifts of the holy Ghost, for doctrine and exhortation, and also with special power to work miracles, & to execute extraordinary censures of some, for the terror of the rest. It being appointed for the laying of the foundation of the christian Churches, and that without limitation through the world, etc. john 14.24. Mark 16 15, etc. 2. Cor. 10.1, etc. and ch. 12. verse 12. But the ordinary Ministry and Pastorship, is limited both in gifts, and also to particular congregations, having calling and ordination from men, upon trial and examination of their fitness to minister: from the Apostles of Christ first, and then successively from other Ministers, and christian congregations, in an orderly course.  
And they are likewise more restrained, to an ordinary execution of censures; neither have they the power of working miracles, etc. Act. 14.23. and ch. 20.28. and Ephes. 4.11. and Tim. 3.10. and ch. 5.19, ●0, etc. 1 Pet. 5.2.3. Matth. 18. 1●, etc. Nevertheless, all holy ministry, both extraordinary and ordinary, appointed to preach the same word, &c: it is from God the Father, and from our Saviour Christ through the holy Ghost. And therefore, unto all faithful Ministers of the Gospel, these words of our Saviour may justly be extended, As my Father hath sent me, so send I you. And ch. 13.20 Verily verily, if I send any: that is, whom soever I do send, he that receiveth him, receiveth me, and he that receiveth me, receiveth him that sent me. And Matth. 28.2. I am with ye always to the end of the world.  
Thus then, the ordinance of the whole ministry of the Gospel; it is in special manner, a most divine ordinance of the Lord. All power of civil government, both of private family, & of weal public, (as we know) is of the Lord. Ro. 13.1, etc. But it is not of the Lord, in such a special manner, as the ministery of the word and Gospel, & of the Sacraments, and of ecclesiastical Discipline. For the light of nature, and human experience hath taught, even the heathen, every where at all times, that civil government is necessary, for the maintenance of common peace, justice, and honesty, even in worldly respects. And that to this end, there must be certain commodious laws, for the restraining of the unruly, and for the defence of the rest, etc. But the light of nature, never taught men, that there must of necessity be a ministery of the Gospel, for the instruction of men, to the attaining of faith and salvation: no more than it could teach men, that the Son of God must be a mediator betwixt God and man, and that he must die, and rise again to this end, etc. Nay, this is not only above the reach of human reason, but also clean contrary to it. And therefore saith our Saviour. As my Father hath sent me, so send lion.  
And that the ministery of the Gospel, and the Gospel itself; yea that the Whole mediation of our Saviour, by his death and resurrection to save us, and to raise up our bodies at the last day: is contrary to natural reason, experience hath showed, and doth still prove till this day. For did not the heathen esteem the preaching of Christ crucified, to be foolishness: 1. Cor: 1.23. and that the doctrine of the resurrection, was but a matter of scorn unto them. Act: ●7. 32. Yea and would to God, there were not at this day, not only multitudes of heathenish and profane persons, but also many among those that profess themselves Christians, who make no due reckoning of ●he preaching of the Gospel: but think, yea speak too, as if we had too m●ch preaching, and that it might well enough be spared. For natural and worldly minded men (such as all of us are, until God by his holy grace renew and reform us) look for no more than to live in outward peace; that they may trade and traffic, that they may eat and drink and be merry; and all in carnal and worldly manner. And these things they think, may be sufficiently provided for, by human policy, by the will ●nd industry of man, without Christ & his doctrine. As touching their souls, and eternal salvation, & the means and way thereunto: they reject them as fables, and imaginary matters. A bird in the hand, say they, is better than two in the bush.  
But whatsoever the profane & wicked of this world do think, let us (beloved in the Lord) who are taught of God, and seeing the necessity of the knowledge & faith of our Lord jesus Christ to our salvation; let us, I say, esteem highly of our Saviour, above all things, and of the ministry & preaching of the gospel; as of that one thing, the which our Saviour himself assureth us, is specially necessary, Luke 10.42. and is both the wisdom and power of God to our salvation. 1. Cor: 1.24. Our Saviour Christ as the author: and his Gospel in the ministery of it, as the instrument. 1. Tim: 4.16.  
Yea so necessary is the preaching of th● Gospel, in the ordinary ministery of it: that it is necessary, that every congregation should have his Pastor to preach unto it: & that as he standeth bound to watch over them, at the peril of hi● soul; so they upon like peril, stand bound to hearken to him in all things which he speaketh to them, according to his duty in the name of the Lord. Yea every people to their own proper minister: and every minister to his proper charge, by a special bond of duty in the Lord. 1. Thes. 5, 12, 13, 14. Heb: 13, 17. and in many other places as was partly mentioned a little before. So that, even as it were in vain, for children to make a show of good behaviour abroad, if they should be stubborn & disobedient to their own natural & godly Parents at home: or for the wife to deal courteously to her neighbours, but to live churlishly with her own husband: or if the husband making show of a kind man abroad, should use his own wife and family hardly, etc. so shall it be in vain before the judgement seat of Christ, for any Christian, whether Parent, or child, etc. to pretend a liking & love to other ministers of the word & their gifts: if they shall despise their own godly & faithful Pastor which God hath set over them. By the like bond, every Pastor or Minister of the word, is tied to the special care of his own people or flock. And for the maintenance of this ministery of the Gospel, every Christian Prince & Magistrate standeth bound to be specially careful, as of that which our Saviour commendeth to their special trust, as to the foster father of his Church: by all that external and civil power, which he hath given them, the which also by his Gospel he doth sanctify unto them, and maketh the meanest Prince many degrees more honourable in those respects, then is the government of the most pompous Kings among the heathen. And that also to their eternal salvation, while they submit their sceptres, and persons, & whole government, to the sceptre of the Lord jesus, their Lord & Sa: who is to be blessed of all, for ever & ever. Amen.  
Yet when our Saviour saith, that he sent his Apostles, as his Father hath sent him; we most not understand his words so, as if he did communicate to them, an equal dignity, or authority with himself: or that they had any part at all with him, in the reconciliation and redemption of the world, etc. b●t that he gave them, (in such sort as was described before, and as we shall shortly have occasion, to consider again) a like dignity and authority, immediately from him, as he came immediately from the Father, etc. Yet with like outward and worldly abasement and affliction also; as to servants of special trust from him, and for the same cause endued with singular grace and power in his Church, for the spiritual government and ordering thereof; above all mortal men, yea above that which he himself in his own life-time, and before his resurrection, had put in execution: as he promised before his death, john 14.12. as was alleged before. And thus, though he gave them not the honour of reconciling the world: yet he put into their mouths the word of reconciliation. 2. Cor: 5.19. And hath made them workers together with himself, in the great and wonderful work of his grace, to the conversion and edification of his people in the faith; as it followeth in the beginning of the next chap: of the same Epistle. & 1. Ep: 3.9. We together are Gods labourers. And as workers together, we beseech you, that ye receive not the grace of God in vain, etc. Yet not so that their work is internal (for that is only the office of our Saviour by his holy spirit) but external & instrumental by the word: as also by the external ministry of the Sacraments on their part: the which together with the word, is on the part of our Lord I●: Changed accompanied with the internal grace of his holy spirit, as john the Baptist acknowledgeth and professeth john. 1.26.27. Luk. 3.16. And the Apostle Peter, 1, Ep: 3 21.22.  
Thus by this second particular, which is the speech of our Saviour, and the last remedy used to cure the unbelief of the eleven in this his fift appearance: we see plainly from the words of our Saviour, that the ministry of the Gospel is no human, but a most heavenly & divine ordinance. Of the which I have spoken so much the more, because it is a very necessary point, whereof every of us ought to be well persuaded: principally indeed, concerning the extraordinary ministry of the holy Apostles, both in their preaching & committing to writing the holy Scriptures of the new Testament: but then also in regard of the ordinary ministry of the same by our saviours appointment, so to continue to the end of the world. To the end, that we for our parts, learning how to esteem & use it, both in preaching & hearing, & in every other part of ministry, might reap the everlasting fruit & benefit of the same holy ministry and obedience to the same. The which God of his infinite mercy grant unto us, even for our Lord jesus Christ's sake. Amen.  
But now before we proceed any further, some may peradventure ask after the reason of this strange course of our Sa: in that he having to deal with those that seemed for the time so uncapable of these so great matters (they being as men amazed or aghasted) should nevertheless enter into the discourse of these things unto them? I answer, that we may well think, that by this time, wherein our Sa: had this speech, they had by the grace of God, something well recovered themselves, & began to be better settled in their minds. And further also we may affirm, that it was the wisest course that our Sa: might use, even to rouse them up, & by a certain holy violence to chase their unbelief away: by letting them understand, that he as their sovereign Lord, was in the greatest good earnest with them that might be; & that therefore, they were accordingly to stir up themselves, with their best earnest, to attend upon that which he spoke.  
We may conceive of that I say, from a like case, though in a divers respect: to wit, if an offender should be brought before a Magistrate, who would seem not to be persuaded that he is a Magistrate, or to have any power to examine him. For in this case by what better way might the Magistrate suppress this fancy of such a one, then by telling him, that he should well find that he had authority to examine him; for if he should not quite himself the better, he would forthwith send him to the jail. This latter, being the greater, would confirm the former. Thus in effect, doth our Saviour, in excellent wisdom, though in a divers respect, as was said before.  
Now therefore leaving the second particular, let us come to the third: that we may see further, how our Saviour proceeded, not only to suppress the unbelief of the eleven, but also to raise up their hearts to an undoubted assurance of his resurrection.  
Question. Which is this third particular?  
Answer. And when he had said that, he breathed, (saith the Evangelist) and said unto them, Receive the holy Ghost. john, chap: 20. ver. 22.  

Explication  In this particular, our Saviour dealeth not only by word, but also by a certain action.  
Question. What is the reason of this?  
Answer. He doth by the outward and visible sign, familiarly express that spiritual and invisible grace, which he minded, most graciously and bounteously, to bestow upon the eleven, his most choice Disciples.  

Explication. & proof.  That our Saviour doth so, the words which he useth, together with the sign, doth plainly declare: in that so soon as he hath breathed upon his Disciples, he saith, Receive the holy Ghost.  
Now the outward breathing upon the Disciples, beareth the most lively, and proportionable resemblance, that might be: to represent their inward inspiration, with the gifts and graces of the holy Ghost: shortly to follow more abundantly: yea and no doubt presently with some measure of increase, above that which they had before. Our Saviour Christ therefore, minding by the Apostolical ministery and Preaching of those his Disciples, to work a new work in the world. yea to make, as it were, a new spiritual creation of the Image of God (as touching the purity of the qualities thereof decayed, yea rather extinguished in man) he taketh the like course, which God took at the beginning, in making man a living soul, by breathing into his face the breath of life: insomuch as he was but a dead lump of earth before. Neither doth our Saviour take this course in vain, seeing we are all, both jew and Gentil, ever since the fall of man, as dead (touching all true wisdom and spiritual life of godl●n●s, until we are revived and quickened by the sanctifying grace of the Gospel, and that through the inspiration of the holy Ghost) as Adam was void of all natural life and sense, till God breathed the spirit of life into his dead and insensible corpse. Whereupon, well saith Elihu, in the book of job: chap: 32.8. Surely there is a spirit in man, but the inspiration of the Almighty giveth understanding And our Saviour himself also, john, 3. verse. 3.5. Except a man be borne again of the spirit, he can neither see, nor enter into the kingdom of God. In which respect also, the holy Scriptures (the instrument of this new birth) which are spiritual, are said to be given by divine inspiration. 2. Tim: 3.16. and 2. Pet: 1.21.  
Herein therefore, as in the whole course which our Saviour taketh in all that followeth in his speech to his Disciples, at this time: his divine power and Godhead is very clear. For none but God can give the holy ghost. None but God can forgive sins. None but God can give so great power, to the Disciples in their ministery, as to bind and lose sins: which yet our Saviour giveth unto them. This therefore, is a point, specially to be observed of us, touching this appearance.  
Moreover, we may from hence see, what the common nature of all sacraments: to wit, by an outward sign, to present, yea to give assurance of some inward & spiritual grace: not by changing, or mixing of the sign, with the thing signified; but by virtue of the faithful promise & covenant of God. For the natural breath of our Savi: was not changed into the holy Ghost; but was only, a lively seal & assurance, of the gifts. of the holy Ghost, to be given unto them.  
Nevertheless, though the breathing of our Saviour at this time was to his Disciples a sacramental sign: yet it was so appropriated unto their Apostolincal vocation & ordination; & also so personally agreeing only to our Sa: Changed in that he is God; that no creature may, without intolerable presumption, once attempt to take upon him, to breath upon any & so to utter these words, at the ordinary ordination of any minister, as our Saviour did at this extraordinary ordination of his Apostles. For there is no commandment given hereof, that any creature should do this,, as the commandment is given for Baptism: Go into all the world & Baptizm: and for the Lords supper, do this etc. For it cannot (to speak properly) agree to any creature, to give the holy ghost. How then? like as God did once breathe the breath of the natural life, into the face of Adam, whence as from a fountain it is derived unto all his posterity; through the natural generation, as the instrumental cause thereof: so our Saviour Christ, having once said to his Apostles the spiritual Fathers of all Churches, as the instruments of Christ's spirit, Receive the holy Ghost: he gave it to them, not only for themselves; but also that by their ministry in preaching & writing, his spirit might be success lively given to the end of the world, in a spiritual manner, as it were from hand to hand. The sacrament therefore of this order, was only proper to the holy Apostles, and is not again to be reiterated to any. But in stead of this extraordinary breathing of our Saviour, and these commanding words of his divine power: the imposition of hands, whereof we read in the holy Scriptures, together with the prayers of the Church, is the ordinary ceremony, lawful to be used, in the ordinary setting a part of all ministers of the word, to their office and ministry, after that, upon due examination and trial, they be found fit to minister.  
It cannot be denied, but that God dealeth extraordinarily to this day, in extraordinary, & confused, & degenerate times, as he himself thinketh good: raising & sending, whom he will, and in this, or that manner, as pleaseth him. But man hath no authority to do so. This only belongeth, as a sovereign prerogative, to our Lord jesus Christ. It is true also, that many times, the Churches of God, are so hindered, that they cannot take the ordinary course, which they ought, and gladly would. Nevertheless, it is the duty of those that be faithful, to aim still at the ordinary ways of God: & to hold themselves unto them, as much as possibly they may. Thus much more generally, concerning the words of our Saviour. Receive the holy ghost, added to his action of breathing upon his disciples.  
But that we may the better understand them, let us consider a little, of either of them a part. And first, concerning the holy Ghost.  
Question. What is the meaning of our Saviour by these words?  
Answer. By the holy Ghost, in this place (as I have been taught) our Saviour doth not mean the third Person of the holy Trinity, simply considered, & in respect of his essence & personal subsistence, as though that were given to his disciples; but in respect of the effectual working of the holy Ghost, in their hearts: in that he proceeding from the Father, and the Son; is the only immediate fit, and furnisher of them, to their holy ministry, by conferring all spiritual gifts and graces meet thereunto.  

Explication & proof.  It is so indeed. And so are we to understand the holy Scriptures in many places, where we read of the sending, giving, or communicating of the holy Ghost, to any man. Or when the holy Ghost is said to come upon any, or that any are said to be filled with the holy Ghost. Read 2. Chron: 24.20. Luk. 1.67. Act. ch. 2.4. &, 6, 3, 5, & ch, 8, 14.15.16, 17. &. ch. 19.6. And in respect of this fitting & furnishing; the holy Ghost is called sometimes the hand and finger of God, as 2. king: 3.18. the hand of God came upon Elisha▪ and Luk, 11.20.  
And in this place, we are, further to understand, that by the holy Ghost, is not meant, so much the gifts of the spirit to sanctification of life (such as are simply necessary to salvation as Act: 10.47. the which these Disciples had in part already, themselves having been Baptized) but more properly, those gifts of the spirit, which belong to the Apostolical function of Preachers, as 1. Cor: 12. the which also they had for a while in some measure, not long before: when our Saviour sent them forth to Preach, as we observed a while since. Thus much, for the meaning of these words, holy Ghost.  
Question. Now, what is the meaning of our Saviour, by this word, Receive.  
Answer. By this word, Receive, our Saviour noteth his giving of the holy Ghost.  

Explication.  He doth so indeed. For they could not possibly have received, unless it had been his pleasure to give.  
Question. But why then, did he not say, I give, rather than receive ye?  
Answer. By this word, receive (which is a word of authority and commandment, not to the holy Ghost, but to the Disciples) our Saviour doth, both stir up, and frame their hearts, to be capable of that gift, which he minded, in some measure, presently to bestow upon them; and also to rai●e up their hearts, to a further expectation of the increase thereof, to the perfect furnishing of them to their most weighty and difficult office and ministery.  

Explication.  It is very true. For when he breathed upon them, he did not give them a bare and naked sign: neither spoke idle and vain words; but his divine power made them both effectual.  
Question. But might not his word alone, have been effectual, though he had used no sign?  
Answer. Yes, if it had so pleased our Saviour. Nevertheless; to help the weak faith of his Disciples: he thought good in his most gracious wisdom, to give them an outward and sacramental sign.  

Explication.  Herein therefore, the tender compassion of our Saviour, doth again singularly appear: like as we have observed divers times before.  
Now, let us come to the fourth particular: to wit, the effect which followed upon this sacramental sign and speech of our Saviour.  
Question. What was that?  
Answer. The Evangelist Luke, may well be the most holy Interpreter of it, in that he saith.  
45. Then opened he their understanding, that they might understand the Scriptures.  
46. And said unto them, thus it is written, etc.  

Explication  We have seen already, that our Saviour Christ hath used many notable remedies, in this his fift appearance to help against the unbelief of these his special Disciples. But that we may see, that all means are uneffectual, until God give blessing: it is said here, that the Disciples remained still, without faith in this point of the resurrection; till our Saviour opened their understanding, as it were with the key of knowledge, through the grace of his holy Spirit. And it is most certain, that we are all, so blind; that by no means, can we understand any thing, that belongeth to the kingdom of God: unless God himself, by his holy spirit, do reveal it unto us. The natural man perceiveth not the things of God, 1. Cor: 2.14.  
Nevertheless, we must not understand the words of the Evangelist: as if the Disciples were utterly void of all knowledge, and altogether destitute of the spirit of God. For it is evident, by that which is testified in the Gospel before, that they being scholars to our Saviour, even two or three years: yea having been employed by our Saviour, to preach for a certain season to the people of Israel, Mat: 10.5.6.7. etc., must needs know and believe many excellent things, concerning the kingdom of God. Verily, if our Saviour Christ had not given them his holy spirit, in some measure; they would not at the first, so speedily have embraced him for their Master and Teacher: nor afterward, so constantly have followed him, and left the ordinary trade and worldly gain of their callings. When others forsook him, they would not have cleaved unto him, ●s we read in the sixth of john that they did: acknowledging that he alone had the words of eternal life. They could not have known and professed him, to be the Christ, the Son of the living God, as Peter doth in the name, and with the consent of all the rest. Matth: 16.16. Finally, now at his death (they being so greatly shaken as they we●e) would forthwith have given over all; ●nd betaken themselves▪ every one to their worldly affairs again, if there had not been the grace of God given them; and if it had not been secretly remaining and abiding in them.  
We are therefore to understand these words, with some restraint, concerning the matter principally in hand: that is to say, concerning the truth of the resurrection of our Saviour, and the right use both of his death and resurrection, as was a little touched before, and as we are by and by further to consider. For these were the principal points, wherein the Disciples were at this time, utterly to seek.  
The instruction which we are from hence to receive, is this: that when we have learned one point of knowledge or Article of our faith; yea though we have learned to understand and believe divers of them; yea all that we have heard of befor● (as the Disciples no doubt, knew and believed, that our Saviour was borne of the Virgin Mary, that he had lived a most righteous life, taught a most perfect doctrine, wrought infinite divine works, and saw his glory, so as they discerned it to be the glory of the only begotten Son of God, etc.) yet if God do not continue still, to enlighten us by his holy spirit: we should be ignorant, and unbelieving, touching those points yet remaining; as even these chief disciples were for a season. And therefore, we learn further from hence that we are still continually to crave of God, that he will vouchsafe to open our eyes, that even as he hath linked together, all the Articles of our faith, as in a golden chain; so it would please him, to renew from time to time, the gracious light of his holy spirit; that we may from point to point, attain to the true understanding, and faith of every one of them. For assuredly, look where the Lord leaveth teaching: there, of necessity, shall we cease learning. And therefore, let us be always very careful, not only publicly but also privately) every one by ourselves, and with our families) to pray earnestly to God, for the daily illumination of his holy spirit, in every point of his most holy and divine truth. This, have the excellent servants of God, done before us: namely the Prophet in the 119. Psalm: verse 18. Open mine eyes, that I may see the wonders of thy law. And the Apostle Paul, he prayeth in the behalf of such, as had already profited excellently well in the knowledge and faith of our Lord jesus Christ: that the eyes of their understanding might be yet more and more enlightened. Ephes. 1.16.17.18. & Col. 1.9. Wherefore, we much rather ought to do it; as they who stand insomuch the more need than they: by how much we have less profited. Questionless, the cause why many (even of such as have heard the word a long time, and enjoyed all other the holy ordinances of the Lord) do remain still very ignorant (of whom it may be said that they are ever learning and never come to the knowledge of the truth) it is, for that they be not instant with the Lord by prayer both in public joining with the preacher, and also in private by themselves, attending diligently upon the ministry of the word & entreating his blessing upon the same. For no doubt, if the most ignorant in the congregation, would pray fervently to God for grace; they should find the Lord true in his most holy & gracious promise. Ask, and ye shall receive, seek, and ye shall find knock▪ and it shall be opened unto you. For (as our Saviour assure ● us whosoever asketh, receiveth: and he that seeketh findeth: and to him that knocketh, it shall be opened. For what man is there among you, etc. Mat: 7.7. etc. read also Luk, 11. ●. They that are children in knowledge, and stand in need of milk, should grow in time fit to be fed with more strong meat, as the Apostle speaketh, 1. Co: 3.1.2.3. & Heb: ●. 12.13.14. &. 1. Pet: 2.1.2. For as we read. Psal: 19.7. The Lord giveth wisdom to the simple, yea, Prou: 1.4. sharpness of wit, and to the child, knowledge and understanding.  
Thus much concerning the effect of the breathing of our Saviour upon his Disciples saying, Receive the holy Ghost: in that hereby their understanding was opened. And this is the fourth particular. But that which is annexed unto it, is no less worthy to be observed of us, touching the subject matter of their understanding; namely the holy Scriptures: for so saith the holy evang that our Sa: opened their understanding that they might understand the Scriptures. Our Saviour could by immediate revelation have given them knowledge, without the written word: but to cut off all occasion of seeking after fantastical revelations beside the word (as many proud spirited men do attempt, and in the mean while set not a flock by the Scriptures) it pleased our Saviour (even of purpose no doubt) to honour the Scriptures thus far, as to make them the ground and guides of the understanding of his most choice disciples. Yea, he himself, though all that he spoke was as authentical as the Scriptures (for he was the very truth itself) yet he had always his recourse to the Scriptures of the old Testament, to ground his doctrine on Moses, and the prophets: as it is plentifully recorded by the holy Evangelists. And as it followeth in the very next words, containing the fift particular.  
Question. Which are they?  
Answer. And he said unto them. Thus it is written, and thus it behoved Christ to suffer, and to rise against from the dead the third day. Luke 24.46.  

Explication  How the sufferings and resurrection of our Saviour are written of in the holy Scriptures, we have showed before. Here let us observe diligently, that insomuch as our Saviour standeth so often, in the rehearsal and confirmation of his sufferings and resurrection: that they are matters of singular weight; not to be posted over, as children do, in saying the Articles of their faith: but to be most seriously minded, both of young and old, with the best discretion, and most advised judgement, that all of us can attain unto. They are two of the principallest things, which our thoughts and meditations, aught to have recourse unto: in the morning when we rise, in the evening when we go to bed, yea in the night as we lie upon our beds. We ought to talk of them, as we walk abroad with our neighbours, and as we sit at home with our wives and children, etc. Verily, none of us, have yet ever sufficiently and deeply enough pondered and weighed them. Whose heart should not be wonderfully affected, both with godly sorrow for sin; with zealous hatred against sin; with unsatiable love towards God our heavenly Father; and towards the Son of God our Lord jesus Christ himself: considering that he would, (according to the will of his Father) most willingly suffer for us; yea even to the death, the death of the Cross, as we have heard at large before? And who duly considering, that the same our Lord jesus Christ, who died for our sins, is verily risen again for our justification; cannot but be unspeakably rejoiced, and stirred up to rise from the death of sin, to serve the living God: as we are after to consider, in the comforts and duties belonging to the faith of the same? Here also, we see which are the principal things, which our Saviour commendeth to the faith of his Disciples, as the chief grounds and pillars thereof: and which were to be most carefully preached of them, as the chief grounds of the common faith of all Christians. There are many other Articles indeed, in no wise to be neglected of us: but if we should study never so long, we could not name two Articles of like necessary respect; yea of like, both respect and prospect, as we may say: the one pointing us back, yea containing, in a manner, all the humiliation of our Saviour, even from his birth to his death: the other pointing us forward, to his full and perfect glorification: it being as a most triumphant entrance into it, never to fall from the victory and conquest once atcheiued by the same.  
Finally, here we learn, both, who be the true preachers of the word, and who also be true Scholars of our Lord jesus Christ. Namely, such Preachers, as do principally aim at these points, to the establishing of the faith of the people of God: and such scholars, as do most gladly embrace, and most studiously search after the knowledge and faith of these grounds, from the holy Scriptures; laying aside, yea casting away all questions, and ●angling about unprofitable discourses. That is, even such both preachers, and hearers, as make the word of God alone, the whole ground & stay of their faith: and do not stay upon things rawly, as it were by roate, or upon the customary lose profession of others, or upon their own blind devotion and good meaning. If any shall object, that the Scriptures are dark, and of doubtful and uncertain interpretation: we answer, that touching such places of the holy Scriptures, as be hard to be understood: it is our duty to use the more diligence, in seeking by prayer and all other good means, to understand them. We answer further, that the most dark places are made plain by other places more easy to be understood: so as we may truly affirm, that the Scripture doth clear itself, and giveth understanding to the simple. And finally, we answer, that all the doubtfulness of the interpretation of any place of holy Scripture; resteth either in our own ignorance of the holy languages, or in the weakness of our judgement, or in the rebellion of our own carnal reason, whereby the truth is as it were forestalled against ourselves.  
This shall suffice at this time, touching the fift particular.  
The sixth is now to be examined.  
Question. In what words is that contained?  
Answer. 47. It is contained in these. And that repentance and remission of sins should be Preached in his name, among all nations, beginning at jerusalem.  

Explication  As our Saviour had before instructed his Disciples, concerning those two principal grounds of faith, which they were to believe themselves; and after, to preach unto others, for the establishing of their faith: so here in this place, he noteth out two principal fruits and benefits, flowing from his death and resurrection, to all that do truly believe in him. The which also (as our Saviour informeth his Disciples) they were to preach in his name: to wit, that they are such fruits and benefits, as none, can by any means be partakers of, but through faith in him alone.  
The greatness of these benefits is incomprehensible. Sin, we know (which is the transgression of the law, either in thought, word, or deed,) hath made us justly subject to the infinite wrath and vengeance of God, both in this life, and for ever: as we have learned from the interpretation of the Law. Neither can we possibly escape it, but by the death of our SAVIOUR CHRIST. For his blood alone, cleanseth us from our sins; both from the guiltiness, and also from the punishment of them: in that he hath thereby, purchased eternal redemption for us. For without shedding of blood (as the Apostle teacheth) there is no remission of sins, Heb: 9.22.  
Repentance also, (the doctrine whereof we have heard laid forth at large) it is in sum and effect, the renewing and repairing of the Image of God, the which is utterly defaced in us. And it cannot be performed, but by the divine power of GOD; even by that power, whereby he hath raised up our Lord jesus Christ; and whereby our SAVIOUR hath raised up himself, from the dead. For as by the virtue of the death of CHRIST, apprehended by faith, sin is crucified in us: so by the power of his resurrection, we are raised up to newness of life. Yea, we are thereby, renewed in our minds, unto God, Ephes. 1.16.17.18.19.20. etc. Colos. 2.12.13. Rom. 6.3.4.1. Pet. 3.21.22. But of the fruits and benefits of the resurrection of our Saviour Christ: more afterward. In the mean season, this is evident; that the sufferings, and resurrection of our Saviour (mentioned before) are matters of the greatest importance that may be: insomuch as these benefits, of repentance, and remission of sins, cannot be obtained but by them: or rather, by our Saviour himself, and through faith in his name; in that he had died for our sins, and rose again for our justification: that is, in that he rose again, to the end he might apply the benefit of his death, and to give us the assurance of our justification by him; to wit, by the forgiveness of our sins, and by the imputation of his righteousness unto us. Yea so do these most excellent benefits depend, both upon the death and resurrection of our Saviour; that none can possibly be partakers of them, but such as do believe, that he died and rose again to the same end. And according as the faith of any herein, is weaker or stronger: so is their repentance less or more perfect; and the forgiveness of sins, more or less comfortably assured unto them.  
The order also of preaching these notable fruits and benefits, is not to be neglected of us. For repentance is first to be Preached, and first of all to be laboured after: and thereupon followeth forgiveness; that is, the assurance of forgiveness. For so is this Scripture to be understood. For howsoever God is appeased first, and therewithal forgiveth sins (even so freely as if they had been never committed, like as if a creditor should forgive his debtor, and for a proof thereof, should cancel his obligation, as may appear, Colos: 2.13.14. and then he giveth repentance also, as a fruit of the same his free grace accepting us in his Son. Act: 11.18.) yet as touching ourselves, how can we have assurance, that GOD hath forgiven us our sins; if we be not sorry for them, yea sorry to repentance: unless we will willingly tempt God in our hearts, and wanton presume of his mercy; as if he were not perfectly just, in hating those, that take pleasure, and lie securely in sin.  
Now, unto the Apostolical preaching of these two excellent benefits, repentance and remission of sins: our Saviour addeth two circumstances. The one declaring the largeness of the Apostolic commission, for the preaching of them; namely, in all nations. The other prescribing the order that they must take: that is, by beginning at jerusalem. In the first of them, (whereby our Saviour declareth the largeness of their commission, touching the instrumental means of calling us the Gentiles to the faith of the Gospel, and the prerogatives of the Gospel by their preaching) we are pointed to the efficient cause of our adoption, and calling to the hope of eternal life. Which is no other, but the free grace o● God, and our Saviour Christ: who hath of his eternal mercy, appointed and sanctified the same instrumental cause or means, to be extended even to us. For the which, what praise and thanks may we render, answerable to this inestimable grace and mercy of God, towards us, miserable and sinful Gentiles? yea even towards ourselves at this day; who should never have heard of our Saviour Christ, and the fruits and benefits of his Gospel: nor enjoyed any ordinary ministery and preaching of it; had it not been by the means of this most blessed and Apostolic commission, granted to these disciples to that end. For as touching the Apostle Paul his calling and commission; we may well reckon it to be but for a time as it were, of this grand charter, if I may so speak. In the second of the circumstances: that is, the order of their proceeding, which our Saviour prescribeth; is an effect of the constant love of God towards his peculiar people the jews: who though they had deserved to be forthwith rejected; yet insomuch as in his rich mercy, he had reserved a remnant of his election to himself, he would honour that city of theirs, wherein he had placed his name and his Temple, with the calling and gathering together of the first Christian Church: yea even from among them that were persecutors and murderers of his Son. And to And to the same end, doth our Saviour himself, magnify his mercy towards them, in that he commandeth his Apostles to preach first at jerusalem: as also that the holy prophecies might be fulfilled, which gave forth long before, that the Lord would send forth the rod of the power of our Saviour, out of Zion. Psal. 110.2. Isai. 2.2.3. Michah. 4.1.2. And so it came to pass, that even many of all sorts, were converted, not only in jerusalem, but also of other Countries: such as were Proselytes, etc. by the first preaching of the Apostles: as we read in the 2. chapter of the Acts, etc. For at one Sermon, three thousand were converted, and called to the faith of Christ: and after that, many more by Peter and the rest.  
Hitherto of the sixth particular, belonging to the last remedy which our Saviour used, against the unbelief of his chief disciples: it consisting of divers branches, as we have seen. Let us proceed to the seventh.  
Question. What is that?  
Answer. 48. Now ye are witnesses of these things, saith our Saviour.  

Explication & proof.  In this seventh particular, our Saviour authoriseth his Disciples, to be authentical witnesses, both of his sufferings, and also of his resurrection: & that repentance, and forgiveness of sins, was granted, generally to the Gentiles, as well as to the jews. In which respect, they are called witnesses chosen before of God, as was observed from the sermon of Peter to Cornelius, and the assembly gathered together in his house. Act. 10.41.42.43. and in many other places, as they were alleged and set down before. Neither were they appointed to be witnesses; that they should only report things, which they knew to be certainly performed; and so to leave the hearers to themselves, whither they would believe them or no: but so to report them, as they might by effectual signs and wonders, and by the mighty power & evidence of the holy Ghost, confirm unto them, that the most joyful message which they preached, did belong unto them: even to so many of them, as would give credit to their testimonies, delivered to them in the name of our Saviour Christ, and of God, to their salvation.  
But as touching the effects, and uses, of this their Apostolical testimonies and preaching: our Saviour expresseth them more purposedly, in that which we reckoned for the eight particular of the dealing of our Saviour, in this his last and most effectual remedy, which he used against the unbelief of his disciples, in this his fift appearance.  
Question. Which is that?  
Answer. It is that which the Evangelist john hath recorded in these words of our Saviour▪ chap. 20.23.  
Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained.  
The powerful effect here promised, and assured to the Apostolical ministery, 
Explication.  is general: like as their commission was. For as they were authorized to preach to all nations, repentance, and remission of sins, in the name of Christ: so here our Saviour, for their further encouragement, giveth them his warrant, that whosoever sins they should remit, should certainly be remitted, and whosoevers sins they should retain, should verily be retained.  
Thus therefore, the effect of the Apostles ministery, is assured to be as general, as their commission was. But the effect is not all of one sort, or of like kinds, as we see. For to some, it is healthful and saving: to other it is not so; but contrariwise, hurtful and damnable, according to that of the Apostle Paul. 2. Cor. 2.15.16. We are unto God, the sweet savour of Christ in them that are saved, and in them which perish: to the one we are the savour of death unto death, and to the other we are the savour of life unto life, and who is sufficient for these things? The reason of which contrary effect, is not in the Gospel, which is in the own nature, one and the same: but in respect of the contrary disposition of those, to whom it is preached. Insomuch as the one sort through the grace of God, do in hearing, believe and obey it: the other, of their own stubbornness, either altogether despise it, as a doctrine unworthy to be received, and so profanely reject it: or else they are such, as unto secure contempt do add presumptuous rebellion, and opposition against it. Like as the sun (though of one and the same nature in itself) melteth wax, but hardeneth clay: maketh a sweet thing to smell the more sweet, but causeth carrion to stink the more. And therefore, as the same Apostle saith further, in the 12. chap. of the same 2. Ep. to the Cor. ver. 3.4.5.6. Though we walk in the flesh, yet we do not war after the flesh. For the weapons of our warfare, are not carnal, but mighty through God, to cast down holds, casting down imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity, every thought to the obedience of Christ: and having in a readiness, vengeance against all disobedience, when your obedience is fulfilled. Answerable also, to that 2. Thess. 1.7.8.9.10. The Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire rendering vengeance unto them which do not know God, & which obey not the Gospel of our Lord jesus Christ: which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and to be made marvelous in all them that believe, because our testimony towards you was believed in that day.  
Now, that we may understand these contrary effects, of the Apostolic ministery, the better, contained in these words of remitting and retaining of sins: we are to consider two things. Question. First, what is meant by the words of remitting and retaining. Secondly, how these actions, may be ascribed to the Apostles. Touching the first therefore, how are we to understand the words of remitting and retaining, as they are here spoken of in respect of sin?  
Answer. Sin (which is the transgression of the law of God, as hath been declared before) is in the holy scriptures compared to debts; the which in strict course of law every debtor standeth bound to satisfy his creditor for: or else, he forfaiteth the penalty of the obligation, how great so ever it be. To remit sin therefore (when it is referred to God) it is of free grace and mercy to forgive sin, as if it had never been committed, and therewithal to cancel the obligation, that is to say, to put away the guiltiness, and to stay the punishment du● to the forfeiture for ever.  
On the contrary to retain sin, is in justice to hold the obstinate sinner guilty; and to enforce the punishment due to the same, by virtue of the obligation, bearing full strength still: to the utter conviction and overthrow of him, by the just sentence of the judge: according to the tenure of the obligation; how great so ever the forfeiture be.  

Explication.  This in deed, is the meaning of these words of remitting and retaining of sin, which our Saviour here speaketh of: as it is evident, in that (as was said) sin is in the holy Scriptures, likened to a debt. And that it is so, the fift petition of the Lords prayer, doth plainly confirm. Forgive us our debts (for so is the Greek word, opheilemata) as we also forgive our debtor. Tois opheiletais emon: Math. 6.12. and Luke. 11.4. For even we do forgive every one that is indebted to us, panti opheilonti emin. Likewise, in the parable of the forgiving of the ten thousand talents, Math. 18.23. etc. And in the parable of the two debtor, whose debts the Creditor forgave, to the one less, to the other more. Luke. 7.40.41. etc. These debts, the Evangelist Math. calleth offences, our trespasses, immediately after the Lord's prayer. chap. 6.14 15. paraptomata. Such therefore, is the most tender mercy of God our heavenly Father, that he doth most freely as touching ourselves (even for our Lord jesus Christ his sake) pardon the sins of all, that do truly repent, and believe the Gospel: and setteth us free, both from the guiltiness, and also from the punishment of our sins, both temporal and eternal: like as a Creditor should free his debtor from his debt, by canceling the obligation, as was touched before. According to that Coloss. 2.13.14. God hath quickened you together with Christ, forgiving you all your trespasses, and putting out the handwriting of ordinances that was against us, which was contrary unto us, he even took it out of the way, and fastened it upon the Cross, etc. Read also Romans, 3.24. and chapter, 3.4. and Isai. 43.21.22.23.24.25. and job, 34.31. In either of which places, both Isai and Elihu do make it a sovereign prerogative, belonging to God alone, to take away sins: and to say: I have pardoned, I will not destroy.  
On the contrary, such is the perfect justice of God, against every impenitent and obstinate sinner; specially such as despise grace offered by the Gospel, and be cruelly bend against their brothers: that he will exact the uttermost farthing at the hands of all such, as we read Math. 6.14.15. and ch. 18.32.33.34.35. Read also Math. 25. ver. 24. etc. 30.  
And this also, doth the Lord challenge as proper to himself, in that he saith oftentimes, Vengeance is mine, and I will repay. Rom. 12.19.  
Hitherto concerning the meaning of the words of remitting and retaining of sin.  
But now in the second place, insomuch as both the forgiveness of sin, and also the punishment of sin, belongeth properly to God, and he is so minded, (as it is most meet) that he will give his glory to no other. Isai. 48.11.  
Question. How may the remitting and the retaining of sin, be ascribed to any mortal man?  
Answer. That which our Saviour Christ promiseth and assureth to his disciples, in this behalf: is to be understood only of a ministerial service, and not of any absolute power, which he minded to give unto them.  

Explication & proof.  It must needs be so. For otherwise, our Saviour should displace himself, and set them upon his throne; which for us once to speak of think, were most blasphemous and absurd. Neither could it ever come into the thought of our Saviour so to do. His meaning is therefore, only to assure them, that while they shall (according to his will and commandment) either publicly preach to many, or more particularly pronounce to any one (whosoever he be that truly repenteth) remission of his sins: whither it be at his first calling, or upon the renewing of his repentance, after that he hath by some tentation fallen into any sin, and hath been reproved & censured (yea though the occasion should require, that he should be excommunicated and cut off from the Church, for the same) that the sins of all such shall be forgiven them, according to the preaching of his Ministers, and according to that most gracious promise which he hath made. Ezech. 18.23.27.28.29.30.31.32. And 1. joh. 1.9. and ch. 2.1.2. And on the contrary part, the meaning of our Saviour is, that while his disciples (executing their office of Apostleship) shall according to his will and commandment, either publicly preach to many, or more particularly upon any special occasion, pronounce the wrath of God and eternal condemnation, against any impenitent and obstinate sinner, in a just course of disciplinary proceeding & censure: that they shall accordingly perish, and be damned for ever. This is no other thing, but that which our Saviour had told the same his chief disciples of, before this time: though they did not then, so clearly conceive & consider of it, as we read Math. 16, ver. 18.19. where our Saviour spoke thus concerning them all (as appeareth in this place of john) though by name to Peter then, upon that special occasion, which was given by Peter: our Saviour there saying, I say also unto thee, that thou art Peter, and upon this rock: Our Saviour it may be pointing to himself, as joh. 2.19. but assuredly meaning himself, whom Peter in the name of all the rest had professed to be the Christ the Son of the living God. verse. 16. I will build my Church (saith our Saviour) and the gates of hell shall not overcome it. And I will give unto thee, the keys of the Kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven, and whatsoever thou shalt lose upon earth, shall be loosed in heaven. That is to say, the effect shall certainly follow, while Peter or any of all the rest (as we have seen before) shall either bind or unloose, open or shut the Kingdom of heaven, in such sort as our Saviour himself prescribeth.  
For otherwise as our Saviour speaketh of himself, Reu: 3.7. He alone hath the key of David, who openeth, & no man shutteth, & shutteth, & no man openeth. He reverseth all unjust proceed, so as we need not fear the censures of any, that proceed not Apostolically, and according to the mind and will of our Saviour himself, made known unto us, in h●● Gospel. And hence it is, that the churches of Christ, at this day do securely despise all Popish excommunication and curses: though they be with book, bell, and candle, as they say. Thus than we see, what the meaning of our Saviour is; in that he saith to his disciples, in regard of their Apostolical function & ministry, in his name, & by virtue of his divine commission: whosoevers sins ye remit, they are remitted, and whosoevers sins ye retain, they are retained. And accordingly no doubt, they did, through the grace of our Saviour, most discreetly and faithfully, fulfil their office and ministery: and the effects here promised and assured, did out of question, follow the same: as the holy story of the Acts of the Apostles, written by the evang Luke: and their own holy epistles, do make it very evident and plain, both from their more public and general preaching; and also from their more private and particular proceeding.  
Question. But that, from the holy Apostles, we may come to ourselves, and all the Churches of our Saviour Christ, succeeding them, ever since the fulfilling of their course: are we to think, that all this power and authority, and the powerful effects of the ministery of the Gospel, died with them?  
Answer. No. We may in no wise think so. For as the ground and foundation of the ordinary ministery itself, was laid in their extraordinary ordination and calling: so likewise, was the ground and foundation of the ministerial power and authority thereof, in the name of Christ laid in that extraordinary power and authority, which was committed to them.  

Differunt pastores ab apostolis non quod ad substantiam ministerij attinet, positam in doctrina et sacramentis, sed quod ad modum vocationis et authoritatem. Piscator in Math. 28.10.20. That is, Pastors differ not from Apostles as touching the substance of ministery, which consisteth in doctrine and Sacraments: but in respect of the manner of their calling, and in the measure of their power & authority.  It is undoubtedly true. For so not only doth the promise of our Saviour declare, in that he saith, He will be with his Apostles, to the end of the world, (which of necessity, must be understood of his presence with them, to make good and uphold that ordinary ministery, which they should by his appointment ordain and plant in all Churches) but it appeareth also, by that which our Saviour had said before, that he would so surely build his Church, that the gates of hell should not vanquish it. Math. 16. And by that which we read, chap. 18.15.16.17.18.19.20. Where he establisheth a perpetual power to the Church, for the staying of offences and trespasses: or as need should require, for the censuring and correcting of them, with spiritual corrections: even to the cutting off of obstinate persons, from the communion and fellowship of Saints.  
It is true in deed, that the apostolic office, had divers things proper to it, as we have seen before: namely, that they were sent immediately from Christ: that they were appointed to be the first founders, and the very chief or master builders of the Churches of our Saviour Christ: and that also over all the world.  
To the which end, they were furthermore endued with an extraordinary measure of spiritual gifts and graces: and likewise, with a power of working miracles, more than ordinary. Finally, they were ordained, by the sacramental breathing of our Saviour Christ upon them, to the end they might be every way authorized above all exception. In all which respects, none can be said to succeed them. Nevertheless, that the ordinary Ministers of the word and sacraments (even to the end of the world) should not have the like authority in their limited places, succeeding in the like office, appointed by one & the same je: Changed to the same end of gathering together the Saints, for the work of the ministry, and for the edification of the body of Christ; till we all meet together in the unity of faith & knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Chr. etc. Eph. 4.11.12. etc. it is without all reason; what differences our limitations so ever there be, between the one and the other in some circumstances, either in number, or in measure of gifts, or in particularity of place, or residency, or in any other thing. It is of necessity, that the ordinary and perpetual ministry of the word and sacraments, should have an effectual power and authority given unto it: even such a power as is derived from the grand commission of the Apostles, and is in substance all one with theirs: insomuch as they must so feed and govern the flocks and congregations committed unto their care and charges, as they may uphold and maintain the same doctrine and sacraments of our Lord jesus Christ, delivered at the first to the Apostles, among them: and seeing they must so order the persons and lives of the same their flocks and congregations (as much as in them lieth) that they give no public offence, nor bring any evil report and slander upon the Gospel of our Saviour Christ. It is not, as many think; that the Minister of the word, hath nothing else to do, but generally to deliver his doctrine: and then to leave his people to themselves, to do as they think good, without reproof of their disobedience to that doctrine, which he in the name and authority of God hath taught unto them. For the word is given by divine inspiration, as well to improve errors of judgement; and to correct disorders of life: as to teach the truth, and to instruct in righteousness. 2. Tim. chap. 3. verse 16. It is not a formal and outward worship only, which the Lord requireth, but a worship to be performed in spirit and truth, joined with the power of godliness of life. And this will not be obtained without a powerful ministry, to the subduing of the devil, and the strange rebellion of our nature.  
To this purpose, though we cannot stand (neither doth it belong unto us) to determine all things belonging to this so great and weighty a matter: yet thus much we may, and aught to teach and affirm; that of Ministers of the word, and of people committed to their several charges, (of what degree and condition soever they be, whether King or Kesar, as they say, noble or of mean degree) neither the one, that is the Ministers of the Gospel, through any ambition and pride, do either arrogate too much unto themselves, or of a servile and base mind, prostitute that authority which our Saviour hath given them, to the contempt and reproach of any whosoever: nor that the other, that is, any of the congregation, either of profaneness do esteem too lightly, of the ministery of those whom God hath set over them, as if it were of no power and authority, or of a superstitious and slavish fear, to attribute more than is meet; as if they had an absolute power over their souls and consciences, to rule and reign over them at their own will and pleasure. That these extremities are carefully to be avoided, both of Ministers of the word, and also of all sorts of people, both experience & reason, may plainly confirm unto us.  
And first for experience, yea even woeful experience, both of ambitious and proud arrogating of too much, and also of servile and superstitious yielding too much: the Romish, both prelacy and laity, are most palpable and gross examples. The one, in obtruding their infinite laws, and ceremonies, and censures, upon the consciences of the people: with confessions, penances, satisfactions, and superstitions above all number and measure, without any regard of the pure laws and liberties of the Gospel of our Lord jesus Christ. The other, in yielding their necks, and souls, unto the same, in most blind and superstitious devotion: as if they must otherwise, go into their feigned fire of Purgatory, and as if they could not otherwise possibly be saved. And on the contrary, for experience of profane contempt of the ministery, and ministers of the Gospel, at the hands of their people: and likewise, of too timorous and abject a course of ministery; yea, and of too base and contemptible Ministers, to the emboldening of wicked contemners, to harden themselves in their contempt: would to GOD that we our selves, and our people, professing the Gospel, were not in either respect, two unworthy examples. Albeit we cannot excuse all Ministers, neither, for presuming above that they have good warrant, from their Lord and Master, to do. For the which they shall no doubt give an heavy reckoning, at the day of account, whosoever they be. Thus verily common experience showeth every way, exceeding great extremities both on the one hand, and on the other: as well among the Ministers of the word, as among the people committed unto them. The world is commonly evermore in extremities. But oh how happy are they, both Ministers and people; whether Magistrates and Princes, or any other: who have learned from the Gospel, to walk in the true faith and o-obedience of the Gospel: when neither Minister of the word, requireth neither more nor less, of the people, than his Lord and Master Christ jesus, the Lord of life and glory, hath commanded him: that is, no more than may serve best to the glory of God, and furtherance of their salvation: neither people, nor Princes and Nobles, refuse to yield that to their faithful Ministers of the word, and to their ministry in the Gospel, which their Lord and Saviour doth in his Gospel command them, for his sake, and for the honour they bear to them: that is dutifully to be taught and guided by them, according to the word of God. For then surely, shall the faithful Minister be encouraged to do his duty, with singular joy to himself, and to the unspeakable comfort of his people. He should teach them the truth purely, he should reprove sin without bitterness, he should encourage and comfort them without flattery, he should boldly admonish and warn them to take heed of dangers, he should always be in good hope of victory against sin and Satan, that they should not prevail among his people. Then surely would the God of peace, and our Saviour Christ the Prince of peace, the hope and glory of his people, and the holy Ghost the Spirit of all truth & true consolation, be among them: yea they should dwell among them, even in the hearts and minds, both of Minister and people. The word should be profitable, the Sacraments should be helpful, prayer should be effectual, every part of the ordinance of our Saviour should further the salvation of every one that should christianly: that is, sincearely, and without hypocrisy submit themselves unto the same. But contrariwise, when the people despise their Minister, thinking too well of themselves, and hating to be rebuked for their sins: and likewise, when the Minister doth bitterly and proudly lift himself up against the people, or debaseth himself too far, for fear or flattery; and so giveth place to wicked ones, that rebel against the Gospel: then all things tend to the eternal destruction of all, and not to the salvation, either of Minister, or of people. Then all preaching, prayer, Sacraments, and all things else, are made devoid of all saving health. And these are the reasons, beside common experience, which may justly move all, both Ministers and people (either of them in their places) to approve themselves faithful and dutiful to the Lord jesus Christ, even as they tender his glory, and their own salvation. Otherwise, if we perish, our destruction shall lie upon our own heads. For the Gospel in the own nature, is given for edification, and not for destruction. And therefore, in the name of God, let us (calling upon God for his grace) labour unfeignedly, and in all subjection of our souls unto God, and our Lord jesus Christ, to make our best use and profit of all his ordinances, to our salvation. Let us hold ourselves to the excellent moderation of the holy Apostle, 1. Cor. 4.1, 2. Let a man so think of us, as of the Ministers of Christ, etc. And 2.1.24. Not that we have dominion over your faith, but are helpers of your joy. Read also 1. Thes. 5.12.13. and Heb. 13.17. and 1. Pet. 5.1, 2, 3, 4, 5, etc. The which great and manifold grace, God of his infinite mercy, even for our Lord jesus Christ's sake, and by the effectual working of the holy Ghost, grant unto us, even for his own glories sake. Amen.  
These things of singular weight and importance, are very deeply to be weighed and pondered of us, in this eight particular.  
The last particular is yet behind: to wit, the promise which our Saviour made to his Disciples, that he would furnish them with all meet and sufficient graces, to the performance of their Apostolic office, before he would employ them in the same.  
Qu. In what words is this promise expressed? Let us hear them again.  
An. The Evangelist Luke recordeth the words of our Saviour to be these.  
49 And behold, 
* The word is apostello,  I will send the promise of my Father upon you, but tarry ye in the City of jerusalem, until ye be endued with power from on high.  
Thus indeed we read in the 49. verse of this last chapter.  

Explication  In the which last particular, belonging to this fift appearance of our Saviour after his resurrection: we have first to call again to mind, the Deity of our Saviour Christ; in that he promiseth to send the holy Ghost. For the holy Ghost cannot be sent by, or from any, but by, and from God: to wit, from the Father by the Son. And though, as hath been observed before, that by the holy Ghost, is meant the gifts of the holy Ghost, & not his personal subsistence: yet the gifts are not given, or inspired, but by the holy Ghost himself.  
Secondly, we are to observe, that our Saviour Christ calleth the holy Ghost, (of whom he speaketh) the promise of his Father; 
The gracious promise of the Father, is the fountain from whence salvation and all the means thereof do spring.  because the Father had promised to send the holy Ghost in his name, and from him; as he had taught his disciples before. john 14.16.17. and verse 26. And chap. 15.26. And chap. 16.7. And this he doth for their further encouragement, insomuch as hereby they might be assured, that the whole Trinity, both Father, Son, and holy Ghost, do jointly consent in sending them forth upon this great and strange embassage. And the rather also, because our Saviour had taught before; that in respect of his humanity, he was inferior to the Father: as john 14. the chapter alleged even now, verse 28. That thus, they might the more clearly see the divine ground and warrant of their calling.  
Thirdly, he describeth the holy Ghost, to be the power of God from on high: in such sense, as he is called, Luke 1.35. the power of the most High: to this end, that whereas they were in themselves frail creatures, timorous and fearful: he might let them understand, that among other graces, they should be endued with a notable courage and fortitude of mind, to preach his Gospel, even before the stern countenances of Kings and Princes: as 2. Cor: ch. 13.10. And indeed, all graces of the holy Ghost, may well be noted by power from on high: because every virtue is a spiritual power, inspired into the minds of men: without which, there is nothing but weakness, and dastardness in us, specially touching the profession of the kingdom of God. And verily, whosoever hath not this power and grace, given them in some measure from above, to preach the Gospel: they have no warrant, to be Ministers of God's holy word.  
Fourthly, our Saviour telleth them, where this promise should be fulfilled: namely, in the city of jerusalem, where (as we have seen before) they were to begin the execution of their ministery. And therefore he commandeth them, to tarry there, until the promise should be performed: not that they should not departed from jerusalem, from the time that he now spoke unto them, until that time (for after this they went into Galilee as our Saviour himself had appointed them, Mat: 28.16. and he led them also into Bethania, before this promise was accomplished, Luke, 24.50.) but his meaning is, that they should tarry at jerusalem, after his ascension, as the same Evangelist doth declare. Act. 1.4. And touching the time when, and in what manner, our Saviour Christ performed this his promise: we read of it in the second chap: of the same book of the Acts of the Apostles, from the beginning of the chapter.  
And last of all, from all these put together, let us here consider, how our Saviour Christ in the most extraordinary calling of all other proceedeth by many degrees as it were step after step. And the rather shall we perceive it, to be a matter of great consideration; if we call to mind all his former c urs●, even from the beginning to the present time: as we observed in some particularss not long since. The use whereof may justly be these: that insomuch ●s th● Lord would proceed so pedetentim, even step after step, (as was said) in t●is case; when he could have made them perfectly fit all at once: we for our parts are hence to learn, to take heed of all rashness, in thrusting ourselves into ●ny special service; until upon deliberate trial, we evidently perceive the Lord to go before us; 
Nihil tentandum nisi vocante Domino  scite Cal. Qua● licet pub●icê d●cendi non d● sit f●cu●tas se t●men pri v●ti homines in s●●ntio cōtin●ant donec eos sua m●●n, in theatrum produced. Harm Luc: ●4. 4●.  and that after all good means used, for the ordinary preparing of us. Contrary to the groundless practice of these fantastic spirits, who under pretence that many of the Apostles were fishermen, etc. they think that all means of learning should be neglected, of those that are to be pre●chers of the Gospel: nothing considering the space of time, how long they were trained up: nor how many means our Saviour used; and by what degrees he proceeded to prepare and fit them thereunto. Let us therefore, upon better advise, show ourselves more wise, even from the course of our saviours dealing: thus evident before our eyes. That is, nothing is to be attempted, but at the calling of God. So that though a man have a gift whereby he is able to teach publicly: yet being a private man, he is to be silent, till God by his own hand do bring him forth to speak in the assembly.  
And this shall suffice, for this l●st particular: and so for all things incident to the fift appearance of our Saviour.  
NOw unto this fift appearance, there belongeth, as was noted before, an appendix (as it were) concerning the absence of Thomas, one of the eleven: which the Evangelist john adds in this part of the holy story. The which, (as wa● also said) m●st in no wise be omitted of us. Here therefore, seeing the place is proper unto it. Let us come to the consideration thereof.  
Question. W●at is that which the Evangelist john writeth of it?  
Answer. 24 But Th●mas, one of the twelve, called Didymus, was not with them, (saith saint john when jesus came.  
25 The other Disciples therefore said unto him, wee have seen the Lord: but he said unto them, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe it.  

Explication  In this appurtenance of the former story, we have two things recorded. First, the good fruit and effect of this fift appearance of our Saviour to the ele●en; after that he had most graciously, and by many helps and remedies, relieved them against their unbelief, touching his resurrection. Secondly, the absence of Thomas, at this time of our saviours appearance, and the evil event which followed upon the same.  
The good fruit and effect, unto all that were present, was this in few words: that they were now persuaded, against all their fancies and doubtings; that our Saviour was verily risen from the dead, and that it was he that appeared unto them. For so they testify unto Thomas, so soon as he cometh among them, and that no doubt with great joy in their own hearts, and of love unto Thomas, saying, We have seen the Lord.  
This Thomas, which the Evangelist john speaketh of, is described: first, to be one ●f the number of those, who were the chief Disciples of our Saviour. Secondly, ●e is described by his name, whereby he was called in the Greek language Didymus, which signifieth a Twin, and is of the same signification with the Hebrew name Thomas, coming of Taam geminavit: whence Twins are called Te●mim, or, Tomim, Gen. 26.24. Rebeckah had Twins in her womb. And chap. 38.27. Tamar had Twins in her womb. And thus it is not unlike, that Thomas was borne a Twin; and thereof did bear this name.  
The evil event which did follow upon his absence from the rest of his companions, at such times as our Saviour appeared unto them, was this: that he wanting the help and remedies against his unbelief, which they enjoyed: continued still in his unbelief. Yea he grew so wayward upon it; that from the corruption of his heart, he hardeneth himself against the testimony of the rest: and professeth very presumptuously and obstinately, (for we cannot well in this case, use any milder terms) that he will not believe it, unless he should see in the hands of our Saviour Christ, the print of the nails, &c: yea and to make up the measure more fully, he continueth in this obstinacy, by the space of seven or eight days; making no reckoning of all the testimonies, which had been given: as we shall have occasion further to consider anon.  
This obstinacy and solomnes of Thomas, is the rather to be considered, as it is amplified in all the circumstances of it, and namely in this, that he presumeth to prescribe our Saviour a law, what he must do, or else he will not believe. It is (I say) so much the rather to be considered, for two causes of very great importance. First, that from hence we may the more fully discern, the infinite clemency and mercy of our Saviour; in that, whereas he might justly have taken vengeance of his great sin, & cast him off for ever: yet he refuseth not to tender him so far, that (as it followeth in the holy Story) he doth for the same cause, not only show himself again to his Disciples, when Thomas was present with them: but also suffereth him to have his own mind, so far forth as he would; yea, and blesseth that, which might justly have been accursed unto him. For bodily feeling could not have chased away his unbelief, and established his faith: unless our Saviour had loosened and softened the hardness of his heart by the finger of his holy Spirit. But of this more afterward. Secondly, the obstinacy of Thomas, is to be considered of us; as that which ministereth unto us a most lively and serious admonition: to take heed, how we neglect the fellowship of the brethren, or any means which God vouchsafeth for the help of our weak faith. Yea it may justly admonish us, to take heed against all drowsiness, in such times, as the weighty occasions of danger, (especially of the danger whereunto our souls are subject, through the devil) do require that we should be most waking: as at the hearing of the word, and in time of prayer, etc. For verily, I persuade myself that it was no other thing, but heaviness of sleep, and want of natural rest, which caused Thomas at this time, to withdraw himself from the rest. For the Story giveth us to understand, that was no long while till Thomas came unto them: yea it may be, the same night before the morning.  
But here, from this absence of Thomas, two doubts do arise. First, how the Evangelist Luke may say, that our Saviour in that his fift appearance showeth himself to the eleven: seeing Thomas one of the eleven, was then away: as we understand by the Evangelist john. Secondly, how Thomas may be reckoned for one of the Apostles, seeing he wanted the Apostolic ordination, which our Saviour gave unto the rest; when Thomas was not with them.  
What may be answered to these doubts?  
Question. To the first, we answer that it is an usual thing, when any special company or corporation is spoken of: Answer. to attribute the name of the whole, to the greater number of them.  
To the second, we may answer well, that the absence of Thomas at this time, not being of contempt, could no more hinder him from being an Apostle, than it could hinder Mathias, who was afterward chosen into the room of judas Iscariot, or Paul after him: seeing it pleased our Lord and Saviour, to take them into that most holy and high order.  
It is true. Neither could that kind of Thomas his absence, frustrate the former election of our Saviour. 
Explication  He reneweth his calling also, being with the rest. Matth. 28. But that which putteth the matter out of doubt, is the gifts of the holy Ghost, bestowed upon Thomas, as well and in like measure as upon any of the other at Pentecost. Act. 2. At what time our Saviour did give them all their full authority & power. This may teach us therefore; that the outward sign, or ceremonies, is not absolutely necessary, when the inward grace is bestowed upon any, according to that we use to say: Not want of Baptism, 
The proof of his resurrection by his sixth appearance.  but contempt of Baptism is damnable. It is profane contempt, which frustrateth all; yea though the ceremony be present: as the example of profane Ishmael and of profane Esau, who despised his birthright, do show.  
And that the greater part of a company of the same order or degree, etc. beareth the name of the whole: it is so usual, that we need not stand upon it. So that, as indifferently may the Evangelist Luke say, that our Saviour appeared to the eleven, though Thomas is was away: as the Evangelist john describeth Thomas▪ to be one of that number which had been called the twelve, though judas Iscariot (who had been of them) was now utterly cut off from them. And thus doth the Apostle Paul, 1. Cor. 15.5.  
T●us much shall suffice, for that which was said, to be an appendix, or appurtenance, to the former story of the fift appearance of our Saviour. Yet with this further addition, that as it is an appurtenance to that fift appearance: so ●t is a very special occasion, containing (as it were) a transition to the sixth appearance of our Saviour.  
LEt v● therefore, from this so special an occasion, proceed now unto that. How doth the Evangelist john continue the story in this behalf? Question.  
Answer. 26 And eight days after (saith the Evangelist john) his Disciples were with him, and Thomas with them.  
jesus came when the doors were shut, and stood in the midst and said, Peace be unto you.  
2● Afterward he said to Thomas, Put thy finger here, and see my hands, and put forth thy hand▪ and put it into my side: and be not thou faithless, but faithful.  
28 Then Thomas answered, and said unto him. O my Lord and my God.  
29 jesus said unto him, Because thou hast seen me, thou believest: blessed are they that have not seen▪ and have believed.  

Explication.  These are the words of the Evangelist john, chap. 20. verses ●6, ●7, 28, 29. They contline the sixth appearance of our Saviour: the first of those, which were removed some distance of time, from the day of his resurrection. For so we reed, that this was eight days after. In the which, we are to observe, a most wonderful mirror, of the most gracious favour and mercy of our Saviour, toward Thomas▪ yea, and in him a representation of his exceeding great mercy toward the rest of the Disciples; and toward us, and all christians to this day, and to the end of the world: to be considered in divers branches.  
Which are they?  
Question. First, in th●t our Saviour restraineth and holdeth in the waywardness & presumption of Thomas that he keepeth him from falling away, Answer. or departing, either from himself, or the society of his fellow Disciples and brethren.  
Sec●n●●y in that he vouchsafeth (for Thomas sake and in pity of him) to show himself to his Disciples again, when Thomas was with them: and t●at in like manner as he had done be o●e, both for the miracle of his strange and sudden presence, and also touching the words of his greeting, or rather blessing: Peace be unto you.  
Thirdly, in that he giveth leave unto Thomas, for his satisfaction, to feel both his hand, and his si●e if he would.  
Fourthly, in that he doth very gently, and nothing roughly and severely, rebuke and direct him.  
Fiftly, in that he giveth him victory against all his waywardness, and unbelief: yea in that he giveth him grace to make an excellent profession of his faith.  
Finally, in that he doth graciously encourage him to believe, by showing that he hath pardoned his wilfulness: yet so as he doth gently again rebuke it, and yieldeth a more special commendation to such as shall yield themselves more teachable and tractable than he hath done.  

Explication  All these things, do indeed notably declare, and set forth unto us; the wonderful mercy of our Saviour, towards his poor & frail Disciple: as they are evidently contained in the present text. Wherein also, Thomas thus singled alone, may well be a looking glass to show us all, our own natural corruption, and unfitness to believe the mysteries of the kingdom of heaven: like as the other Disciples were more jointly, in that appearance which went before: insomuch that not without many helps and remedies, (as we have seen) they could be brought to believe that principle of religion to be true, which was evident before the view of their bodily eye. And verily, such is the state and condition of us all. For until the Lord vouchsafe in mercy to look upon us: whether at the eight day, after we have neglected the means of our salvation, or eight or eighteen years after that we remain still the same: that is, crooked and perverse, and altogether unapt to believe and understand the mysteries of the kingdom of heaven. But let us consider the mercy of our Saviour toward Thomas, a little more fully in the particulars.  
And first, that Thomas had entered, yea had waded very far, and more than over his shoes; into a most wayward and dangerous course: it is of itself very plain. Yea so, that if our Saviour had not been exceeding gracious unto him: he should no doubt have easily fallen away, and come to have been an Apostate infidel. But our Saviour, to the end he might confirm the word which he had once spoken: that of all, that the Father had given him, he had lost none, but the child of perdition, which was judas the traitor: he would not suffer either Thomas or Peter, or any of the other beside, utterly to fall away from him. And therefore it was, that he gave Thomas a heart to keep with his brethren, and to continue his society with them: until he might be convicted of his sin, and so be brought to believe this Article of the resurrection. The same grace also, may be a comfort unto ourselves, though we are in many things ignorant and weak. For so long as any hold fellowship with the rest: there is hope, that though they be very ignorant and weak, yea full of many great infirmities: that the Lord will in time cure and heal them all. But if any should by waywardness, separate themselves, utterly from their brethren; they do then, take the very high way to endless & woeful destruction: as the Apostle teacheth in the 10. chap. to the Heb. ver. 25, & 39 For the avoiding whereof, let us take heed of the beginnings: that is, of wilful or willing neglecting of any one sermon, or prayer, that we may be at. We know not, what a blessing we may lose, etc. It is an excellent saying of M. Beza: Certissimum est, & experientia comprobatum, semel sponte neglectae concionis, alterius, & tertiae contemptum sequi, tandemque tam procul à via recedentes, vix in illam posse regredi: & sane nimium frequentia & ordinaria sunt eorum exempla, qui praecipites in haec pericula feruntur. That is, It is a most certain thing, and confirmed by experience, that one sermon willingly neglected, causeth the contempt of a second and of a third to follow upon it: yea so that at the last, men go so far out of the way, that they hardly return into it again. And verily the example of such as are carried headlong into these dangers, are too ordinary. Hom. in Hist. Resur. 17. This therefore was the great mercy of our Saviour to Thomas, that he gave him a heart to keep still with the rest of the Disciples, how wayward soever he was.  
Secondly, it was a further fruit of his pity & compassion over him, in that it pleased our Saviour, after a few days, to show himself again, in like manner as he had done before: that Thomas might be confirmed from his own sight, as well as the other were. In like manner I say, (as was answered) both for the miracle of his strange & sudden presence, (in that, as the text saith again, he came when the doors were shut, & stood in the midst of them) and also, touching the same words of his salutation: Peace be unto you. Of the which, both his divine action, and also of his gracious speech, (insomuch as we have spoken of them before, & here is no other thing to be observed, concerning either of them) we will not stand to set them down again, but choose by reference at this time, to move every one, to call them to mind. Only let us observe, how like our Saviour is unto himself; & how behooveful it is, that we should by the same words & means, be edified in the faith: rather than to hunt after that curious variety, which our vain minds, through that lightness which is in them, are inclined unto.  
And now thirdly, how wonderful is the mercy and compassion of our Saviour, in giving wayward Thomas, leave to take that proof of his very true bodily presence, which he himself, presumed (after a sort) to prescribe unto our Saviour: or else said flatly, that he would not believe. For our Saviour said, Thomas, put thy finger here, etc. The which words, we call giving of leave, and not containing an absolute commandment: because we do not read; that Thomas did so much as our Saviour offered, and was ●eady to permit him. Neither doth our Saviour afterward, speak of Thomas his touching his hand, or his side; but only saith thus, Thomas, because thou hast seen me, thou believest. It may be therefore, our Saviour gave Thomas the grace to be ashamed of himself, presently upon the offer and sight of the print of the nails: like as the child waned from the breast, seemeth some long time after to be fond of the mother's bosom: and yet when she showeth it the dug, is ashamed to suck. This, I say, it may be, that Thomas, having the grace given him, to consider the divine manner of our Saviour his coming among them; and his divine knowledge of his words spoken, when our Saviour (as he knew well) was bodily absent: was ashamed of himself, and saw his former error, and rash, wayward, and fond childishness: even by the gentle and gracious rebuke of our Saviour, saying, he thou not faithless, but faithful. And therefore would proceed no further; but crieth out, as one both professing himself overcome, to believe: as also craving forgiveness and pardon of his former unbelief, saying, Oh my Lord and my God. As though he should have said, what needeth any further proof? I do acknowledge thee to be my Lord and my God: even thee, whom I see, and know to be very true man before me. But howsoever it was, whether Thomas did proceed to feel, either hand or side, or neither of them: this may certainly well be concluded, that he in the uttering of these words, enlightened with a singular grace, to make a most lively profession of the true christian faith, concerning both the Person; and also the office of our Saviour; with a particular application of the fruits and benefits of either of them to himself: in that he believeth in him, as being his Lord and his God: wherein resteth the nature and very esse, or being of the true justifying faith.  
And it is certain also, that whether Thomas proceeded to put his finger into hand or side or no; yet it could not be, that any touching or handling could have had this operation: had not our Saviour touched him most effectually, with the finger of his most holy Spirit, as we have touched once before. All was therefore, of the wonderful grace and mercy of our Saviour, towards this most poor and frail incredulous and unbelieving Thomas. And thus the third, fourth, and fift branch of the mercy of our Saviour toward him, are linked together in one: to wit, the permission, rebuke, and correction of that gross error, wherein Thomas had slept securely a whole week before. Nevertheless, touching the rebuke, let us more particularly and very carefully observe, that our Saviour, bidding Thomas not to be faithless; noteth therein, the woeful estate of a faithless man: and in saying, but be thou faithful; he showeth wherein the happiness of a man consisteth. Yea let us well note, that our Saviour, in speaking these words: did both cure, and remove the evil; and also gave & conferred the contrary grace: as it is evident by the fourth & fifth branch.  
And now finally, in the sixth place: as it was a singular mercy of our Saviour to Thomaes, to pass by his gross sin, so gently and patiently as he did: he looking only to the cherishing of that grace, which now he had vouchsafed upon him, in that he saith, Thomas, because thou hast seen me, thou believest; (as though he should say, thou hast received a great mercy, in that thy great sin being covered, thou hast the gift of faith bestowed upon thee, infinitely of more worth, than all thy bodily seeing or feeling could have brought unto thee) as this (I say) was a great blessing to Thomas as our Saviour giveth to understand: so he doth therewithal plainly affirm, that it is yet a more blessed thing, & a more excellent obedience of faith; for any to believe from the bare & naked testimony of the word, which is the most kindly instrument of faith, though they have not to that end, the bodily sight of Christ, nor the print of the nails and spear in his flesh to look upon. For this knowledge of our Saviour Christ from the word, is the most excellent and pure knowledge: as the Apostle Paul giveth to understand, 2. Cor. 5.16. And accordingly, that faith which resteth itself sheerly, upon the word rightly understood: is the faith which is much more precious than the gold tried in the fire. 1. Pet. 1.6, 7, 8, 9 This most precious faith, no doubt, but Thomas had, and so the rest of the Apostles. Yet because it had as it were, a more carnal beginning; therefore, in that respect, our Saviour humbleth them all, by showing them the imperfections of their weak & feeble faith: as it were from the cradle, and first swaddling bands thereof. So than it may justly be a notable encouragement to us (whosoever of us do truly believe) concerning that great blessing, which God hath vouchsafed us, in giving us this grace, to believe in our Saviour Christ, at this day, though we never saw him bodily: seeing it is no whit inferior to their blessing, who did so behold him; if happily we shall be found truly thankful & dutiful to the Lord God our Saviour, as we ought to be. For not only were they blessed. Math. 13.16.17. but we also are blessed, as this saying of our Saviour to Thomas showeth. Yea, a thousand fold more blessed are they, that never saw, & yet believe: then they that saw every day, and yet had not the grace to believe: according to that excellent admonition of our Saviour. Luk, 13.24 etc. Strive to enter in at the strait gate, etc. For otherwise (as our Saviour saith there) it shall be in vain for any to allege, and say, We have eaten and drunk in thy presence, and thou hast taught in our streets▪ etc. Thus our Saviour Christ divideth his blessing; in that he professeth himself to be not only a blessing to his Church, while he was bodily present upon the earth; but much rather, after his ascension into heaven, though he be bodily absent: insomuch, as from that time, he was, and still is, more abundantly present by his holy Spirit, and the manifold graces thereof. According as he had told his disciples before. joh. cha. 16.7. I tell you the truth, it is expedient for ye, that I go away: for if I go not away, the Comforter will not come unto you, etc.  
These things thus considered, and namely that our Saviour pronounceth those blessed, whosoever believe in him, according to all that is written of him, in the holy Scriptures; though they never had the bodily sight, either of him, or of the print of the nails and spear in his flesh: yea, though they never saw him either before his resurrection, or since. It is clear, that they which would extend these words of believing though we see not, either to the mystical transubstantiation of the bread in the Sacrament, into the very true body of our Saviour Christ: or to the consubstantiation of the body with the bread; or to the invisible presence of the body every where, without the Sacrament: do most grossly and erroneously misapply these words of our Saviour, insomuch as it is so far off, that those monstrous opinions have any warrant in the holy Scriptures; that they are directly contrary to all that which the articles of our faith do teach & assure us concerning the truth of his natural body, that it is but in one place at once: and that wheresoever it is or hath been, that it is and hath been always both visible and touchable, as our Saviour himself, hath plainly given us to understand, both in this, and also in his former appearance.  
Moreover, we considering duly of the holy ends, wherefore our Saviour retained the print of his wounds, in his most glorious and holy body, for a time (namely to give assurance of his resurrection, and thereby also to assure us, of the blessed fruit of his death, and enduring of those wounds themselves: which was to satisfy God's wrath justly bend against us, etc.) and considering also, the holy use, which Thomas made of the seeing of them; it cannot but be a most horrible thing, for us to think of the cursed blasphemies of those, which in their fury, or otherwise profanely and wickedly, swear by these wounds of our Saviour. Thus much briefly, concerning the proof of the resurrection of our Saviour Christ, by his sixth appearance.  
And unto this, the Evangelist john (drawing toward the conclusion of his book) addeth a certain advertisement (as it were by the way) giving to understand, that whereas he (even as he was directed by the holy Ghost, 
The proof of his resurrection, by his seventh appearance.  whose Secretary he was) had set down, but a few appearances of our Saviour; and accordingly, but a few of the miraculous works, which he had wrought for the confirmation of his resurrection, and minded to set down but one appearance more: that yet nevertheless our Saviour showed himself oftener, than he minded to rehearse, the rather because he knew well that sundry other, were mentioned by other of the Evangelists. And he giveth to understand likewise that he wrought many other signs, than he would speak of. According to that of the Evangelist Luk, Act. 1.3. He presented himself alive to his chosen Apostles, after that he had suffered, by many 
* Tecmeriois certis seu indubitatis signis et indicijs. Eiusmodi namque signa, quae necessariam et demōstratinā consequentiam habent Tecmeria vocantur.  infallible tokens, being seen of them by the space of forty days, etc. And therewithal, the Evangelist john doth very notably show in few words, the principal ends and uses, both of the resurrection of our Saviour, & also of all the proofs & confirmations thereof: namely, that we, and all other, to whom they are reported, & recorded; might thereby be brought to the faith, & so be saved. So that hereby, he manifesteth unto us, the excellency of this history, of our Saviour his resurrection, most worthy to be diligently regarded of all Christians. But let us hear the words of the Evangelist himself, to this purpose. Question. Which are they?  
Answer. 30. And many other signs also (saith S. john) did jesus in the presence of his disciples, which are not written in this book.  
31. But these things are written, that ye might believe, that jesus is the Christ, the son of God: and that in believing, ye might have life, through his name.  

Explication.  From these words, we may see plainly, that the meaning of the holy Evangelist, is such as hath been already expressed. As if he should preocupate, or prevent, & meet aforehand, with that which might be objected; either against himself, because he spoke of so few appearances of our Saviour, or to the prejudice of the other Evangelists, for setting down somewhat more: affirming that both by them, & by him, there were appearances & signs enough set down, for the confirmation of faith unto salvation: which is the end & scope of all signs and appearances; and also even of the resurrection itself. The which being obtained, there is no further need of appearances, or signs, whatsoever. Yea, & therewithal, the Evangelist, doth with like brevity, very notably show us, the sum of that, which we are to believe: namely that jesus is the Christ, the son of God. In which words is contained a plain declaration, both of the most divine person, and also of the most holy and blessed office of our Saviour, on our behalf. For by the name of our Saviour Christ, the Evangelist doth not mean, the bare titles, whereby he is called: but all, whatsoever is signified by them, in the holy scriptures; the which he assureth us to be fully verified in him, whose resurrection he reporteth unto us. And thus also, we put a difference betwixt these words, the last of this 20. ch. & those in the end of the book, in the two last verses of the next chap. like unto them: because these do more specially concern the particular history of the resurrection of our Saviour: but they are to be extended to the history of the whole book; and to all the works which our Saviour did before his death, as well as after that he rose again.  
THese things thus inserted, we come now, to the seventh appearance of our Saviour: as it followeth in the next chapter; which is the last of the Evangelist john. Concerning which, let us first of all, hear the words of the Evangelist. Question. How doth he report this appearance?  
Answer. After these things (saith the Evangelist) cha. 21.1. jesus showed himself again to his disciples, at the sea of Tiberias: and thus he showed himself.  
2. There were together, Simon Peter, and Thomas, which is called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedeus, and two other of his disciples.  
3. Simon Peter said unto them▪ I go a fishing, They said unto him, we also will go with thee. They went their way, and straightway they entered into a ship, & that night caught they nothing.  
4. But when the morning was now come, jesus stood on the shore: nevertheless the disciples knew not that it was jesus.  
5. jesus then said unto them, 
* Paidia pueri, children.  Sirs, have ye any meat? They answered him, No.  
6. Then he said unto them, Cast out the net on the right side of the ship, and ye shall find. So they cast out and they were not able at all to draw it, for the multitude of fishes.  
7. Therefore said the disciple whom jesus loved, unto Peter, It is the Lord. When Simon Peter heard, that it was the Lord, he girded his coat to him (for he was naked) and cast himself into the sea.  
8. But the other disciples came by ship (for they were not far from the Land, but about two hundredth cubits) and they drew the net full of fishes.  
9 As soon then as they were come to the Land, they saw hot coals, and fish laid thereon, and bread.  
10. jesus said unto them, Bring ye of the fishes which ye have now caught.  
11. Simon Peter stepped forth, & drew the net to Land, full of great fishes, a hundredth fifty and three: and albeit they were so many, yet was not the net broken.  
12. jesus said unto them, come and dine. And none of the disciples durst ask him, Who art Thou? seeing they knew that he was the Lord.  
13. jesus then came and took bread, and gave them, and fish likewise.  
14. This is now the third time, that jesus showed himself to his disciples, after that he was risen again from the dead. And so forth to the 24. verse.  
The history of this appearance of our Saviour (as well saith that godly learned interpreter M. Beza) is left unto us, by the son of God, as an inestimable Treasure, containing in it a more express testimony of his resurrection, & divine power, etc. then all the former. Let us therefore, use all good diligence, in searching after the right understanding and use of it, as after a jewel of an unknown price. To the end we may the better reap the fruit of it, we are to consider of it, as well in regard of the circumstances, as of the appearance itself; in the same order, which the text itself, prescribeth unto us.  
Question. How is that?  
Answer. First, the time is noted, when our Saviour made this appearance. Secondly, the persons to whom. Thirdly, the place where. Fourthly, the manner how, which also includeth the occasion. Fiftly, the end and scope of the appearance, which is to be gathered from the speeches and actions of our Saviour together with the several effects of the same.  
This is the order of the text in deed. Let us therefore, accordingly consider of them. And first, concerning the time.  
Question. What is to be said of that?  
Answer. The time was such as gave; or rather wherein our Saviour himself, both gave, and also took the most fit occasion that might be; not only to show himself again, but also to declare his most gracious and divine power and providence: For it was in a certain morning, when his disciples had been fishing all night, but could get nothing.  

Explication  It was so in deed; as we shall have special occasion within a while hereafter, to observe: when once we shall come to speak of the occasion of this appearance, contained in the third and fourth verses. Otherwise, as touching the time, the Evangelist john speaketh indefinitely; saying, that it was after the eight day mentioned before, when he appeared the second time to the eleven. But it was the first time to Thomas, and so he maketh it now the third time that he appeared to some of his choice disciples: and with them to Thomas the second time, as it is plain in the second and fourteenth verses. It may be also, 
Quicquid uno ●ie gestum fuerat, sub manifestatione una complectitur.  that (as M. Caluin observeth) the Evangelist john reckoneth all the appearances of the first day for one, because they were upon the same day: and that also without any long intermissions. But this hindereth not, why we should not reckon it for the seventh appearance, in our comparing of all the Evangelists together, in a more particular account. Neither is the judgement of M. Beza, to be lightly esteemed, concerning the times of his appearance: who thinketh that it was near (though I know not whether altogether so near as he speaketh) upon the time of the ascension of our Saviour. For so it is very likely, 
Hom. 8. in histor. Resurr. Paulo post initiu●.  by comparing the Evangelist john, not only with him, but with the rest of the Evangelists. With himself, because (as we have seen in the conclusion of the former chapter) his words tend to this end; that he would not stand upon many particulars: and therefore hasteth to this special one, one of the very last: the which with the rest, might suffice for the confirmation of the truth of his report, concerning the certainty of the resurrection of our Saviour. And in the latter part of this chapter, the speeches of our Saviour to Peter, are speeches, tending (as we may say) to a holy farewell; in that he so earnestly admonisheth him of his duty, in feeding his sheep, after that he should be gone: and in that he telleth Peter before hand, what kind of death it was, even the death of martyrdom, which he was to prepare himself unto. Such likewise, is the answer of our Saviour to Peter's question about john: in that he saith, If I will that he tarry till I come, what is that to thee? Follow thou me. Thus I say, if we compare john with himself; it is very likely, that this appearance of our Saviour, was near upon his ascension. The likelihood of the same, may likewise appear, as was further more said, by comparing the Evangelist john, and the rest of the Evangelists together. For all of them, hast to the ascension of our Saviour; after they have set down the proof of his resurrection, by those manifold appearances of his, on the same day that he rose again. And more particularly, like as Saint john telleth us, that the place where our Saviour appeared at this time, was in Galilee: Saint Matthew reporteth. chap. 28.16. that our Saviour a little before his ascension, appeared to the eleven, on a mountain in Galilee. Which also, was likely to be shortly after this time of the fishing of divers of them, being now in Galilee: even so soon before the ascension, as they might conveniently return back again to jerusalem, and thence to Bethania, and to the mount of Olives; from whence at the last, our Saviour ascended up into heaven: as partly the Evangelist Mark, chap. 16.19. and then Luke, chap. 24.50. and Acts. 1.12. give to understand. Of the which more afterward.  
Thus much concerning the time of this seventh appearance of our Saviour.  
The persons, to whom he appeared, are next to be considered of us.  
Question. Who were they?  
Answer. The Evangelist john telleth us, in the first verse, that they were the same disciples of our Saviour, to whom he had appeared before. And in the second verse, he showeth, who the most of them were, even by name.  

Explication.  It is true. For reckoning seven, he nameth Simon Peter first: Secondly, Thomas to whom our Saviour so graciously showed himself before, and who (as the Evangelist rehearseth again) was called Dydimus. Thirdly, Nathanael, even Nathanael of Cana in Galilee, to whom our Saviour gave that singular commendation, Behold an Israelite indeed in whom is no guile: Fourthly, and fifthly, the sons of Zebedeus: that is, john, this Evangelist himself, and his brother james. Sixtly and seventhly two other, whom he doth not name: it may be, for that they were not of the eleven, though likely enough they were of Galilee, as we know certainly, the most of these seven were: to wit, Peter, james, and john, and Nathanael, as is evident. john, chap. 1.44. and Math. 4.18.19.20.21. And here in our present text, this 2. verse of the 21. chap. of john. Moreover these seven, being of divers sorts, and not all of the eleven: they are, as it were an Epitome, of that former company of those that were assembled together, at the appearance of our Saviour in the evening of the same day, that he rose again. For they were more than they of the eleven. So that our Saviour, both then and now, showed again his merciful regard of every sort of his Disciples; both men and women, Apostles and others: that they might by his personal appearance among them, be confirmed in the faith of his resurrection. Let this suffice for a while, touching the Persons, to whom our Saviour appeared: for we shall have occasion to speak of them again anon.  
We come now to the place of our saviours appearance:  
Question. Where was that?  
Answer. It was (as Saint john saith) at the Sea of Tiberias (as we read in the first verse) and on the shore by the sea side (as he saith further, verse, 4.) jesus stood on the shore. This sea was also in Galilee.  

Explication.  So in deed we read chap. 6. verse, 1. of the same Evangelist john, and Matth: 4.18: and Mark 1.16. It was called the Sea of Tiberias, in respect of that part of it, on which the city called Tiberias (built, as they writ by Herode and called after the name of Tiberius then Caesar and the Emperor of Rome) was situated. It is the same sea, which in some other respect, is called the Lake of Genezaret, Luke, chap: 5.1. A lake, because (though it was the gathering together of much water, even overflowing in breadth six or seven miles, 
joseph: antic: Iud: lib: 18 cap: 3.  and running in length about 16. miles, as Geographers describe, and therefore called by the name of a Sea) yet it was not ebbing and flowing, as many parts of the Sea, nor a salt water but rather sweet, and as a standing pool: save that it was fed by many rivers, and the winds did many times make it troublesome because of the wideness and length of it; as in other parts of the History of the holy Gospel it doth appear. In this respect therefore, it was called a lake. And the lake of Genezaret, because the ancient and strong city of Cinnereth mentioned Iosh: chap: 19.35. and 1. King: 15.20. and in other places; was situated near to a part of this great lake: in the place whereof, Herod the Tetrarch built the city Tiberias, mentioned before, as Authors of good credit do write. There are many other things conjectured, concerning the name of this Genezaret; but that which is principal above the rest, is in these few words expressed. So much therefore shall briefly suffice, concerning the place of this seventh appearance of our Saviour. Only this observed, that the consideration of the place; affordeth a reason why this company was gathered together in the same: namely, because they were the most of them fishermen, and most likely (as was supposed before) all of them of Galilee. For thence were the most of the special Disciples of our Saviour, as may appear by the speech of the Angel Act: 1.11. Ye men of Galilee, why stand ye looking up into heaven, etc.  
The manner of the same appearance of our Saviour is next to be considered of us: the which also (as was answered) doth include the occasion.  
Question. After what manner therefore; and upon what occasion likewise: did our Saviour appear at this time, and in this place?  
Answer. The Occasion is expressed in the third verse of our text, in that the Evangelist john writeth, Simon Peter said unto them (that is, the other of his fellow Disciples mentioned before) I go a fishing. They said unto him, we also will go with thee. They went their way and straight way entered into a ship, and that night caught they nothing.  

Explication  Here indeed is the occasion of this appearance of our Saviour expressed; insomuch as at this place, (so convenient for fishing) the Disciples of our Saviour, being by their former trade of life fishermen, and the greater part of them dwelling near to this sea; were here gathered together. Yet though we say, that their former trade of life was fishing, we are not to understand, this to be now the ordinary practice of these Disciples: but that they were driven unto it at this time, for the necessary relief of themselves, and their brethren and families, in the time of their interim and vacation from entrance upon their office of Apostleship: until our Saviour should ascend, and power down the gifts of the holy Ghost in full measure to furnish them thereunto. For otherwise, they would not, neither could they have had this leisure. They should have found business enough, about that other kind of fishing, which our Saviour minded to employ them about: according as he told them, at their very first calling, that he would. Matth: 4.19. and Mark, 1.17. jesus said to them, follow me, and I will make you to be fishers of men. And more particularly, he saith to Simon Peter: even to him that was the first motioner to this Seafaring fishing, Luke, 3.10. Fear not Simon: from henceforth, thou shalt catch men. Nevertheless; we may not say, but for relief of necessity, they might lawfully have done as much as this, even after their full calling: like as Paul, and other, for a time, and upon special occasion, wrought with their hands; both for their own relief, and also for the succour of some other that were with them.  
Act: 20.34. and 1. Thes. 2.9. and 2. Thes. 3.8.9. 1. Cor: 9.15. and 2. Cor: 11.7.12. 
The proof of his resurrection by his fift appearance.  And such like (no doubt) was the occupation of the present fishing of Peter: and of the rest of his company. Otherwise, in a settled estate of the Church, or in an usual course (sordidè, and for filthy lucre's sake) it had not been meet: either for an Apostle then, neither for any minister of the Gospel now; ordinarily to follow any manual occasion: but to give himself continually to prayer, and to the ministration of the word. Act: 6.4. and to reading and study. 1. Tim: 4.13.16. But we cannot stand now, to treat of these things, any thing largely. It may suffice us, at this time, to see the occasion of our Saviour his appearance: to wit, the assembling of his Disciples, and their travel in getting nothing all the night long. The which, as was said, is included in the report, which Saint john maketh to describe the manner of it.  
Question. How was that?  
Answer. Thus (saith Saint john) he showed himself. There were together, Simon Peter, and Thomas etc. as was rehearsed before. But when the morning was now come, jesus stood on the shore: nevertheless the Disciples knew not that it was jesus.  

Explication  Our Saviour, who is other where called the great shepherd of the sheep (of the which, we shall have occasion to speak afterward) he showeth himself at this time, after the manner of the chief fisher master, over these his fishermen. For so his words give plainly to understand. First, in that, he standing thus on the shore, calleth out unto them, and saith, Sirs; (or children, as the word (Paidia) which he useth, signifieth) have ye any meat? wherein, he speaketh as one being privy to the cause of their fishing, which was want of necessary food and victual: not as providing to serve any common market; but for the private relief of the family. Yea he speaketh, as if he himself their Master had set them about the present business, to that very end. For the word children, according to the Hebrew phrase, is attributed usually to servants; as the word (Nehharim) (all one in signification with the Greek (Paidia) that is to say children) doth declare. And so we read. 1. Sam: 25.5, 13. where the holy Story reporting, how David sent his servants to Nabal, and how they did their message unto him; and what answer Nabal gave again to them: the word nehharim is often repeated, in that narration. And so Exod: 33.11. josua (though of man's age) is called Moses nahhar, that is, his child, or young man etc. and. 2. King 4.12. Gehazi the servant of Elisha, is termed by the name of his child, or young ma●; And Psal: 119 9 By what means shall a young man, (yea such a one as is in the flower or strength of his years) redress his ways, etc. It is true, that the word (Pais) doth likewise sometimes signify a servant, whether younger or elder in years, whether a boy or a man: Nevertheless, we are rather to think, that our Saviour respected the use of the Hebrew language. And so he speaketh to them, ever as Moses should have called out, & spoken to his servant joshua; or E●isha, to Gehazi; or David to his ten servants, whom he sent to Nabal, etc. Thus then, in the first place, these first words, of our Saviour, are spoken after the manner of a Master, to whom these fishermen were servants. The same is yet more evident, in the 2. speech which he useth. For immediately upon their answer, that they had none; he biddeth them, Cast out the net on the right side of the ship: and telleth them that so they should find. Whereupon, they obey him as servants their master; or at least hearkening to the advise of one, whom they supposed to be a man of good experience: and thought that it might be, that he saw some sign of some skole of fishes gathered together there about; though indeed they did not yet know him to be our Saviour Chr: their Lord & master. This then, was the manner of our saviours showing of himself to his disciples, in this his seventh appearance; as both the time, and the place, and his speeches already interpreted; do plainly argue, and declare.  
Now let us come to the fift point: to wit, what the special end and scope was, which our Saviour intended, and aimed at, in this appearance.  
Question. What was that?  
Ans. I have heard you teach us, that (all things duly considered) it may be evident, 
The proof of his resurrection by his seventh appearance.  that our Saviour, did not so much show himself at this time, to confirm his Disciples in the certainty of his resurrection: as to aximate and encourage those whom he had chosen for his Apostles, to settle themselves the more comfortably and confidently; to that most difficult and hard piece of their Apostolical work and service.  
So it seemeth indeed, both from all the circumstances before mentioned; and by the manner of the appearance itself: and also by all the speeches and actions of our Saviour, which are hereafter to be considered of v●. We do not say, that our Saviour, did not at all propound to himself, to confirm his very true and bodily resurrection, to his Disciples, yet more fully. For than he would not have eaten with them. Only we say, that he principally propounded to himself, the confirming of the hearts of his chief Disciples, to the work of their holy ministery, in the preaching of the Gospel after his ascension: and specially of Peter, for that there was cause, why he might be more easily discouraged, than any of the rest, in the time of tentation: while he should remember his former most grievous fall, in the denial and forswearing of his Lord and master. In which respect also, our Saviour of his singular mercy; vouchsafed him the first sight of him after his resurrection: before yet he had showed himself to any of the eleven. This verily, in respect of Peter was the principal purpose of our Saviour, in this his appearance: and in no wise (as the Popish guides most blindly imagine and blasphemously teach) that our Saviour should intend to create Peter the prince of the Apostles; and to make him his vicar general over his Church: much less to the end he might derive it to the Popes of Rome in their succession, etc. Of the which more afterward, when we come to that speech of our Saviour, whence they would gladly father that their ambitious and proud conceit.  
In the mean season, let us consider, how it may be discerned, that the principal scope of ou● Saviour, was to encourage his Apostles, (present at this time) to the work and labour of the ministry. Question. How may this be discerned?  
Answer. Our Saviour, to this end, worketh three miracles In the first whereof, his dealing is so answerable to that course which he took, at the first calling of some of these his chief Disciples, to be special followers of him, in that he called them from Sea faring fishing, to be fishers of men: that it is more than seeming, that he would draw them at this time, to the same consideration again; and to encourage them thereunto.  
Yea, the latter words of our Saviour to Peter, after dinner; do plainly declare: that this was the chief scope of all, both the words, and the works, which he wrought before.  

Explication  It may well be affirmed, which you say. For first, if we compare that which we read, Mat: 4.18. etc., & Mar: 1, 16. etc. wi●h the 5. ch. of Luk. v. 1. etc. we shall find, that these very persons, Peter, james, & john, were in the same sea, fishing; and Peter's ship them, was the same likely, that Peter fished with now. They had then fished all night, and could take nothing, even as they had done now. They did cast their nets yet once again at the commandment of our Sa: as they did at this time. They took then a great multitude of fishes as they did now, etc. All things therefore agreeing so nearly; how can we but think, that the mind of our Sa: was likewise at both the times, even one & the same? That is, (as was said) even to encourage those whom it did chief concern, to go cheerfully about that other kind of fishing of men: by casting forth that draw-net of the kingdom of God, which our Sa: told them of in the 13. of Mat: And whereas these things might chief discourage; Want of maintenance; or outward provision, and fear of ill success: our Sa: doth by one work of his divine power: yea by a double & threefold work of like miracle, give encouragement against either of these doubts or fears: yea against all doubts & fears which might any way dismay them. For to this end, whereas they were in present want, see how presently he doth furnish them with abundance: he causes a multitude of great fishes, to come together into the net: he strengtheneth a weak net, to hold them all, without breaking any mask: he prepareth upon the land both fire, & fish, a●d bread, for them, to refresh them withal: showing thereby, that all things, both by sea and by land, are at his commandment & appointment.  
So that, how unprovided, or weak soever, they may seem to themselves to be, and likewise how weak soever the net of the Gospel might seem to be, to catch men, who are as shy of the word, as the fish is of the net: yet our Saviour giveth to understand, that as he was with them, when he sent them forth for a little while to preach the Gospel in Israel, (so that though they took no provision with them, nor scrip, nor bag for provision, as he commanded them, Mark. 6.7.13. Luk. 9.1.6. and chap. 22.35. yet they wanted nothing, neither wanted their ministry good success and effectual blessing) so he would be with them, yea much more powerfully, when they should perform their office of general Apostleship to all Nations, whereunto he had already set them apart. This (I doubt not) but is the sum of all. And so the Evangelist Luke saith expressly, Act. 1.3. that our Saviour after his resurrection, spoke to his Disciples, by the space of forty days, of those things which appertain to the kingdom of God. But let us consider of the words of the text: that is, of the divine speeches of our Saviour, & of the effects thereof, somewhat more particularly. These speeches of our Saviour, together with the effects of them are as was touched in the answer: either such as were spoken, and effected before dinner was ended, or after that the Disciples had dined with our Saviour. And of the former two speeches of our Saviour, the first, (Sirs, have ye any meat?) And thus upon the answer of the Disciples, that they had gotten never a fish, the second being this (Cast out the net on the right side of the ship, and ye shall find) we have spoken before. Only let us observe this one point further, that our Saviour did not ask that question, as being ignorant of that which he asked; but to stir them up, the rather to consider the miracle, which he minded to work immediately after. And therefore also, when he saith. Cast out the net, etc. and ye shall find; he doth not speak by conjecture, or by any experimental sign, etc. (though as was said, it might seem so to those fishermen) but he speaketh by divine authority, and upon his all seeing knowledge, in that he was God: yea he worketh a work of his divine providence and power, in commanding the fishes to come, and attend (as it were) the casting forth of the net.  
Now let us come to the effects, which followed upon these words of our Saviour: and so to the rest of his speeches, and actions, before dinner.  
The effects of this speech of our Saviour, Cast out the net, etc., they were four.  
The first was, that the net had taken a multitude of great fishes, so that they were not able to draw it.  
Secondly, that john (upon this miraculous effect) discerned that it was our Saviour, who had spoken before, to give them that direction and commandment to cast out their net.  
Thirdly, Peter being emboldened hereby; feareth not to swim to the shore, that he might show the zeal of his love to our Saviour: and peradventure also, that he might so much the more commodiously, help to draw the net to land.  
Fourthly, the other Disciples, continuing in the ship, do what they can to row: that they may help the ship, and hale the net with fishes to the shore.  
These were the effects, but let us hear them from the report of the holy Evangelist.  
Question. What saith he for the first?  
Answer. So they cast out (saith the Evangelist, himself being one of them) and they were not able at all to draw it, for the multitude of fishes. verse. 6.  
Question. What saith he for the second?  
Answer. Therefore said the Disciple whom jesus loved unto Peter, it is the Lord, verse 7. in the beginning of it.  

Explication  This Disciple whom jesus loved, was this, john the Evangelist: so that it is as much as if he had written thus, john said to Peter. And in that which john saith to Peter, he reasoneth well from the divine work, which followed upon the speech of our Saviour; that it was the Lord: seeing no creature, could by human knowledge, have given them that certain and effectual direction. For whom might he think it to be, rather than our Saviour: who had before appeared unto them, with like manifestation of his divine power?  
Now therefore, what saith he, for the third effect?  
Question. When Simon Peter heard that it was the Lord, he girded his coat to him (for he was naked to wit: Answer. to his shirt as it were) and cast himself into the sea: as it followeth in the 7. verse.  

Explication.  This, no doubt, was a further effect, upon the apprehension of Peter, from the words of john: (yea rather from the work itself, which our Saviour wrought) that it was the Lord. For hereby (as was said before) he himself took boldness, to do that he did: as one nothing doubting of good success; seeing the Lord himself had begun this gracious and mighty work. For this is indeed the property of God, to finish that good work which he beginneth. And it is said concerning our Saviour; that whom he loved to the end he loved them. And therefore also there was just cause, that Peter should for his part, love him again with a most earnest love. The which (no doubt) was a chief cause of this his hasting to the shore. Nevertheless, it may well be a question, whether (Peter presuming of his skill to swim, yea though thus far also being well advised, that he girded his clothes about him, lest by the looseness of them, they might be a hindrance unto him) whether, I say he might not have been better advised, before he had done so: namely, to have stayed till he had known the will of our Saviour, as he did once before, when he attempted to walk toward our Saviour, coming to their ship, walking on the sea. And hereunto seemeth our Saviour to have respect in his speech to Peter after dinner; admonishing him to try his heart, whether he loved him more than the rest: according as he showed himself most venturous and earnest, in coming first unto him. But of this more afterward.  
The last effect of the former speech of our Saviour, Cast out the etc. that is yet behind.  
Question. What effect was that?  
Answer. It was more general, concerning all the rest to whom the words were spoken. For they using the ordinary means to serve the providence of God, came by ship (for as the Evangelist saith, they were not far from land, but about two hundredth cubits) and they drew the net with fishes. verse. 8.  

Explication  This indeed, was a more general and common effect. But yet considering what was said before; that the net was so full of fishes, that they could not draw it at all: we have good reason to think, that even in this their drawing of the net, so heavy with the fishes, the Lord put to his hand, and made them able to do it. And therefore also, may we well think that the Lord would use their diligence and labour in this work, (though indeed it was altogether his) that they might the rather thereby be led to consider, that in the work of the holy ministry and fishing for men, to catch them out of the sea of this world, (wherein they drink up sin as fish do swallow water) that so he might draw them into his heavenly kingdom by the preaching of the Gospel, he would use their service: howsoever it is true, as they had experience, even in this their seafaring fishing; that unless God do give blessing, Paul's planting, and Apollo's watering, shall be all in vain. And thus much, concerning the effects of that second speech of our Saviour, Cast out the net etc. and therein of the first of those miracles, which our Saviour wrought in the time of this his seventh appearance; namely, the gathering together of such a multitude of great fishes into their net, as was above all expectation or reason.  
The second miracle is next to be observed.  
Question. What was it? How doth the Evangelist john report it?  
Answer. Assoon then (saith he) as they were come to land, thy saw hot coals, and fish laid thereon, and bread. verse. 9  
Expli. This is indeed a second miracle; a very divine work. For this fire, and fish, and bread, came not by any human provision; but by the almighty power of our Saviour: by whom, as all things were created at the first, so are they continually ordered, and governed by him, to this day, and for ever. He that fed many thousands with a few loaves, and a small number of fishes: at one time, more than five thousand with five barley loaves and two fishes: and at an other time, above four thousand, with seven loaves and a few little fishes; yea so as more remained after the multitudes were satisfied, then there was at the beginning: as we read in the Gospel, by multiplying the substance thereof, in the hands of his Disciples, by a miraculous creation Matth: 14.15. etc. and chap: 15.32. etc. He the same Creator made this strange manner of provision for these his Disciples: whom he knew now after the labour and watching of the whole night, to be very hungry. Wherefore (doubtless) he would let his Disciples understand; yea sensibly show it before their eyes: that he was able to provide for them, not only by one means alone, but by as many ways and means as should be best pleasing to him, and most meet for them. For all things (as they might plainly see) both by sea and by land, were at his beck and commandment: as well now after his resurrection, as before; as he had given them infinite proofs, even before his death. The which also he did at this time, give them just and very comfortable occasion, to call to mind again. And even therefore may we persuade ourselves, that he wrought the like works after his resurrection, which he did before his death; that from the like works, they might learn to acknowledge and believe the same his divine power.  
Let us now come to the next speech of our Saviour, which he uttered before dinner. Question. What was that?  
Answer. jesus (saith the Evangelist) said unto them, Bring of the fishes which ye have now caught, verse. 10.  

Explication.  As by the power of the former speech (Cast out the net, etc.) the fishes were gathered into the net: so by the virtue of this speech (Bring ye of the fishes, etc.) the disciples were enabled to draw them to land: the which also, that it was not done without a third miracle; the Evangelist declareth in the very next words.  
Question. Which are they?  
Answer. Thus it followeth. Simon Peter showed forth, and drew the net to land, full of great fishes, a hundredth fif●ie & three: & albeit there were so many, yet was not the net broken. v. 11.  

Explication  This may well be reckoned for a third miracle indeed, For certainly, though the mask of the net, had been of great chord, yet had it been weak enough, to have held in so great a number of so great fishes, as were enclosed, and haled to the land in it. In the 5. ch. of Luk. v. 4. etc. (unto the which miracle there reported, this answereth, as was before observed) the net broke through the multitude of fishes so that they were feign to call for more help. Here therefore, in that the net broke not at all, and that the small company of fishers, did prosperously draw so many great fishes to land: the miracle is in that respect, so much the more amplified; and might justly minister so much the more comfort to the Disciples, as touching the ends wherefore our Saviour wrought it; even such as have been declared before. That which is written here, of Peter his stepping forth to draw the net to land; showeth that (as was said before) although the zeal of his affection toward our Sa: constrained him to swim to the shore, yet it is like also (even as the effect declareth) that he did it partly for some more commodious help, which he might by that means, yield to the business in hand.  
This business well ended: we are now to consider of the next speech of our Saviour, which he uttered immediately before dinner: namely that his speech, whereby he (as the master of these fishermen) invited them to that miraculous dinner, which he had prepared for them, without their skill or labour. Rehearse the words of our Saviour, Question. as the evangelist reporteth them. Which are they? They are these, Answer. jesus said unto them, Come and dine, verse, 12. in the beginning of the verse.  
Expli. Our Saviour, (no doubt) spoke these words with like affection that he had in the wilderness over the people, when he said, I have compassion on this multitude, etc. Mat: 15.32. For he knew that his Disciples must needs be hungry, after their labour all the night: the morning also being well spent. And in this provision which was prepared, we are to consider of our Saviour, both as of the baker or rather maker of the bread: and as of the fisher of the fish that was now a broiling: and as of the Cook which kindled, yea altogether made that fire, wherewith they were broiled. Yea we are to consider of him, as being all in all, the only master and maker of this feast. Wherein, all things were so admirable to the Disciples, and so evident declarations of the divine power of our Saviour; beside that knowledge which they had of his person; that they wrought this effect in their hearts, that (as the Evangelist saith as it followeth in the 12. verse) None of the Disciples durst ask him, who art thou? seeing they knew that he was the Lord. Yea even their Lord and master indeed; according to that his first speech, wherein he called them by the name of his children, or servants as was declared before. And thus we may easily see, that there was no cause, why they needed to ask our Saviour, who art thou.  
Question. But why doth the Evangelist say, they durst not ask him?  
Answer. He giveth thereby to understand, that although there was some remnant of doubtings in their minds: yet that their doubtings were now so weakened, by the former appearances of our Saviour, and by his present divine works; that they durst not, for fear of the just rebuke of our Saviour, give place unto them.  

Explication & proof.  And not without very just cause. For seeing their own hearts reproved them, they might well know that he that was greater than their hearts, might by all right, have more sharply rebuked them. And verily, it ought to be a shame to every Disciple and scholar of our Saviour; much more to those that are of the head form, as it were: to be always learning, & not to profit by the excellent instructions that are given unto them, Heb: 5.12. It is very meet, that faith enjoying the means of increase, should grow more & more, and not always be a like infirm and weak. We ought not to bear with such sloth in ourselves: much less may we think, that the Lord will endure it, and not reprove and chastise us for it. Such therefore was the cause of the Disciples fear.  
Question. Now what followeth in our text?  
Answer. jesus then came (saith Saint john) and took bread, and gave them, and fish likewise. ver. 13.  

Explication  The taking of bread, which the Evangelist speaketh of, and likewise of fish; it is in such manner to be understood, as hath been else where more particularly described: to wit, as being accompanied with thanksgiving, after the most holy manner, constantly used by our Saviour. And so must the giving both of the bread, and of the fish also, be understood: not after the common custom of the householder, who alloweth to every one of the family his portion; but as from the author and giver of all things, even from the God of heaven and earth: like as if our Saviour should have said to his Disciples, behold my dear children and servants; I give ye, a visible sign and plain proof, that I am both able and also willing, while ye shall perform a faithful service unto me; to prepare and furnish you a table, in the midst of your enemies, wheresoever ye shall become; even as I did to David my servant, as he acknowledgeth, Psalm: 23. The Lord is my shepherd, I shall not want, etc. Thou dost prepare a table before me, in the fight of mine adversaries, etc. Such no doubt, is the meaning of our Saviour, by making his Disciples, this extraordinary banquet. And it may justly teach us all, this common and uniform lesson; that all whatsoever we receive, either for food, or for any other relief, of our frail estate here in this life: it cometh not originally from our own industry and labour, or by any other means; but from the good hand and blessing of God our Saviour, who pitieth us, and knoweth wherereof we stand in need.  
And therefore, that we are to receive all things, as from his holy hands: and to use all the good blessings of God, soberly and purely, as becometh his guests invited by himself to be partakers of them, etc. Specially, may the faithful Ministers and preachers of the Gospel, take their comfort from these declarations of the divine care and providence of our Saviour, over his Disciples. For out of all question, he retaineth the same care all ways, ever since he ascended into heaven, which he at this time expressed thus graciously, while he was on the earth. It is he that giveth bread to the hungry, etc. Hitherto, of all the gracious speeches, and actions, together with the effects of them; such as were said to be considered of us, in the time before dinner. And as for that which the Evangelist saith, verse 14. This was the third time that jesus showed himself, etc. we have showed already, how Saint john is to be understood: and that it doth nothing hinder, why we in our more particular account may not reckon it for the seventh appearance, etc.  
Now let us come to the speeches of our Saviour, such as he uttered after dinner. We may for order's sake, reduce them to the number of four.  
They are all of them, directed indeed particularly to Peter, though not for his instruction and admonition alone.  
The first speech, hath six branches: consisting; first in three questions, and secondly, in a threefold charge and direction, following upon a threefold affirmative answer of Peter, all of them tending to one end and purpose which our Saviour intended thereby; and all almost in the very same words. Let us therefore, first of all, consider of this first speech of our Saviour to Peter. How doth the Evangelist report it? Question.  
Answer. It followeth thus in the holy story, 15.16.17.  
So when they had dined, jesus said to Simon Peter, Simon the son of jona, lovest thou me more than these? He said unto him, yea Lord thou knowest that I love thee, He said unto him, feed my lambs. He said unto him again the second time. Simon the son of jona lovest thou me? He said unto him, yea Lord thou knowest that I love thee. He said unto him, Feed my sheep. He said unto him the third time. Simon, the son of jona, lovest thou me? Peter was sorry, because he said to him the third time, lovest thou me? and he said unto him, Lord thou knowest all things; thou knowest that I love thee. 
Explication  jesus said unto him, Feed my sheep.  
This may well be reckoned for the first speech of our Saviour after dinner, though consisting of sundry branches; seeing all of them (as was said) are tending to one and the same end: and all as we see, repeated almost in the same words. Whether we look to the three questions of our Saviour; or to the three answers of Peter; or again to the thrice repeated charge and direction of our Saviour.  
Now before all other things, it shall be to special good end and purpose, that we consider diligently, of that end which our Saviour propounded to himself. First in his thrice propounded question; and then in his thrice repeated charge and direction. For this being known, all things else will be easy and plain. Question. What therefore was the purpose of our Saviour herein.  
Answer. The purpose of our Saviour in his thrice propounded question, (Simon, the son of jona lovest thou me more than these? etc.) it was to put Peter to an earnest trial, and examination of the truth of his affection toward him.  
And in his thrice repeated charge or direction (feed my lambs, etc.) it was his purpose to give him a certain rule, how he should, both try, to the peace of his own conscience in the sight of God, and also declare before the Church, the truth of the same his love.  
And all this, that he might be a common example for the admonition and instruction of the rest of the Disciples, and of all other ministers of the word to the end of the world.  

Explication  This no doubt, was the very purpose of our Saviour, in either part of his speech unto him. And so doth master Beza well expound the same. Simon fili-Ionae, amas me: verba sunt non sciscitantis, itane seres habeat necne, sed eum quem alloquebatur excitantis, ad serio de ijs cogitandum, & eliciendum ex eius ore quae praesentibus condiscipulis inseruirent. That is Simon son of jona, lovest thou me. They are words (saith he) not ask whether the thing be so or no: but such as were to excite and stir up the party to whom they were spoken to bethink himself earnestly of them, and that they might draw from his mouth such things as might serve for the instruction of his fellowe-Disciples present with him, The occasion whereof was (as we may suppose) more immediately; even that late and not so well advised adventure which he made, in casting himself into the sea, to swim unto our Saviour, before the rest could come by ship to land, his zeal carrying him upon a sudden, thereunto. Yet not only upon that occasion, but also (as we have good reason to think) because our Saviour would point him a little further back, to consider of that over bold profession which he had made a little before his death, that though all should be offended by him, yet he would never be offended, etc. In the which his high confidence in himself he altogether deceived himself, as his thrice denial might have put himself in perfect remembrance of: so that he ought to learn & remember from thence, never in any thing to presume or boast above that is meet, as before he had done. Nevertheless, we must not think, that our Saviour putteth Peter to this examination and trial of his love, with a mind to upbraid or shame him, with the remembrance of his former fall, of the which he did speedily and most earnestly repent him: as is evident in the last ver. of the same 26. ch. of S. Math. Neither yet, that he would altogether discredit & reject this late signification of his most fervent affection toward him; which surely was nothing feigned, or hypocritical: but (as was answered) to put him to an earnest trial of the truth of his own heart, to his further comfort therein; the which no doubt, our Saviour saw to be very necessary, and also very profitable for him and for us, and for all his fellow disciples with him.  
Question. Why so?  
Answer. To the end that upon the threefold sifting and trying of his heart; and from his threefold protestation of his unfeigned love, as in the sight of God, whom he knew to be privy to the work of his own grace therein: he might have the more comfortable assurance of the truth, both of hi● former repentance, touching his threefold denial; and also of his present purpose, to cleave more firmly and constantly to our Saviour, than he had done before.  

Explication  To this end in deed, it was both very necessary, and also very profitable to Peter, and to us also from his example. For if he had not been notably confirmed, against the guiltiness of his former revolt: the devil would have had great advantage, to discourage him in time of tentation, as if he above all other had been unmeet to be an Apostles; seeing he had so shamefully denied his Master. Like also as if Paul had not been in like special manner called and assured; the guiltiness of his former persecuting of our Saviour in his Saints, which he often lamenteth: it would have been an exceeding discouragement unto him, etc. Neither are we to doubt, but that our Saviour gave Peter grace to make very good use of it, so long as he lived. Yea, and even presently to see more clearly, into the unadvised hastiness of his nature, wherewithal his holy zeal was not a little mixed and stained. And this was the reason, why he answereth not to the latter part of the question of our Saviour: but modestly beareth the gentle rebuke which he gave; his own conscience telling him, that our Saviour was as dear to the other Disciples, and namely to john his beloved disciple, as ever he was to him. And so in deed, he might well think, and acknowledge from his heart: insomuch, as that love is not the greatest love, which is most earnest in a sudden heat, and then more speedily slaketh again: but that which being sound and true, is also most constant, and therewithal most wisely ordered, etc. In which respect, there was better proof of the love of john, then there was of Peter's love, before this time that our Saviour put him to this trial, and examination of it: and before that Peter gave this modest answer to him. The which modesty of Peter, in leaving the comparison, and resting in the simple protestation of his own unfeigned love (how greatly so ever failing in due moderation) caused our Saviour also, to let fall that part of his question; and insisteth only in the former, for a further trial of that unfeigned love, which he professed himself to bear unto him.  
Moreover, let us observe in Peter's threefold profession, and protestation of his love; and namely, in that he appealeth unto our Saviour, as unto him that knew his heart: yea, and with this amplification the last time, that he knew all things; let us I say observe that he therein expressly acknowledgeth the Deity of our Saviour. For it belongeth to God only, to know the heart, and to be privy to all things: according to that in the Prophet jeremy. chap. 17.10. I the Lord search the heart, and try the reins. And according to the protestation of the Apostle Paul. 2. Cor. 11.31. God, even the Father of our Lord jesus Christ, which is blessed for evermore, knoweth that I lie not. This therefore, being by Peter attributed to our Saviour, as also the Evangelist john saith, cha. 2.24.25. jesus knew them all, and had no need that any should testify of man: for he knew what was in man: it proveth evidently, the Godhead of our Saviour. For otherwise, though these should have ascribed thus much unto him: he would never have assumed and taken it unto himself, if he had not been very God one with the Father.  
But that we may return to the words of our Saviour, in the first part of his first speech to Peter: what is the reason, why he speaketh to him after this manner, Simon of jona? meaning the son of jona, as it is expressed by our Saviour, john, 1.42. Thou art Simon th● son of jona, and Math. 16. verse, 17. Blessed art thou Simon the son of jona, etc.  
Question. What I say is the reason of this?  
Answer. As our Saviour, in his gracious wisdom; wrought the like works after his resurrection, that he did before his death▪ so he used the like manner of speaking, and even the same words; that he might the more clearly, and familiarly, assure his disciples, that it was he, and none other, that was risen again from the dead, and presented himself unto them.  

Explication.  This was the reason of it in deed. And it proceeded of the great grace and mercy of our Saviour, in tendering the weakness of the faith of his Disciples: yea, the weakness of us all, that there might be no cause of any scruple, or doubt left. And that it was so as you answer; the comparison, which was a while since made, between the first calling of Peter, james, and john, Luc. 5. with the late confirmation of them, to the execution of the duties of the same their calling, to be fishers of men, by a like miracle: may give to understand. Likewise, it may appear by his strange and sudden coming to his disciples, walking upon the Sea, before his death, when they thought it had been a Spirit: compared with his sudden and miraculous coming to them, after his resurrection, the doors being fast shut, at what time they were likewise troubled with the same fearful thought.  
Thus we may perceive that there was great likeness of his actions, both before and after his resurrection. And touching the likeness of his speeches, if we call to mind that which we have heard out of S. Luk, chap. 24.44. it may serve well to that purpose. These (saith our Saviour) are the words which I spoke unto you, while I was yet with you. And for one special instance, what need we go any further, then to our present text? For as our Saviour, at the first calling of Peter, did give him a taste of his divine knowledge; in that speaking to him (being yet a mere stranger, in all human respects) he calleth him by his own name, and from the name of his father, saying, Thou art Simon, the Son of jona: thou shalt be called Cephas, which (as the Evangelist john addeth) is by interpretation, a stone: so now, when our Saviour will confirm his calling unto him; he speaketh in the like manner, Simon the son of jona, etc. And in the next part of his speech; like as he had been much before, in describing himself to be the only chief, and universal Shepherd of the Sheep, john. 10. so here in this text, he chargeth Peter to use all diligence, for his part, to feed his sheep, as a special fruit and confirmation of his love to him. But of this more anon. In the mean season, concerning this first part of the speech of our Saviour to Peter: are we to understand it so spoken to Peter, as it did properly belong to him; and was of no use to the rest of the disciples?  
Question. We may not think so; but that our Saviour at this time, (as at many other times) did most prudently take the occasion from Peter's infirmity, Answer. to admonish all the rest of their duty.  

Explication  We are so to understand our Saviour in deed. Yea, not only, as minding to give the Disciples present, their admonition; both Thomas, and james, and john, and the rest with them: but also to instruct all ministers of the Gospel of Christ, in their duty, to the end of the world. Yea, and all Christians likewise; in that all stand in like manner bound, to love our Saviour Christ most dearly. For love is that, which must carry all, through fire and water, for Christ his sake and his Gospel. No water can quench true love: neither can any fire consume and waste it. But if there be not true love burning in us, toward our Saviour; as a fruit of the faith and persuasion of his love towards us, according to that of the Apostle Paul, The love of Christ constraineth us, 2. Cor. 5.14. then, every small thing, whether profit, or pleasure, or fear and danger, will either draw or drive us away, from the profession and obedience of his most blessed name. We have all great need therefore, to remember the general admonition of our Saviour to all of us, answerable to this of Peter: He that loveth Father or mother more than me, is not worthy of me. And he that loveth son or daughter more than me, is not worthy of me. etc. Math. 10.37. etc. The necessity of which love, yea even of this matchless love, due to our Saviour; he amplifieth more vehemently, Luc. 14.26. If any man come to me, and hate not his Father, etc. yea and his own life also, he cannot be my disciple. And whosoever beareth not his cross, and cometh after me, he cannot be my disciple. We have need also, to think often, of that most zealous and worthy decree of the Apostle Paul. 1. Corinth. 16. If any man love not the Lord jesus Christ, let him be had in execration, etc. For surely he is in a cursed estate, he is even a wretched person, whosoever he be, that will not love the most glorious son of God: who left his glory after a sort, and abased himself most low in our nature, to bear our infirmities, and to suffer the punishment due to our sins, that we might be delivered from eternal death; and made partakers of eternal glory, etc.  
Now therefore, seeing the love of Christ, yea a peerless love toward him, is so necessarily to be in every Christian; we may justly learn from this trial, and examination, which our Saviour putteth Peter unto: that it is necessary, that every one of us should very earnestly try and examine ourselves, whether his love be in truth in us or no. For verily, if we do not, upon earnest examining of our hearts in the sight of God, find it to be planted there (his Spirit bearing witness with our spirits that it is so) yea so, that we can comfortably appeal to the Lord our God and Saviour himself, as Peter did; that he knoweth that we love him: otherwise, I say, it is certain, that there is no true love in us toward him. We must try and examine ourselves, concerning our love to Christ, as the Apostle Paul telleth us, that every Christian must try his faith in Christ, 2. Cor. 13.5. Prove yourselves whether ye are in the faith: examine yourselves: know ye not your own selves, how that jesus Christ is in ye except ye be reprobates?  
The reasons why we are thus to try ourselves, are principally two. First, because there is naturally in every one of us, too great looseness and negligence, touching the matters of the Kingdom of GOD, and of our own souls and salvation: as it is evident by the common speeches of all. Who though their own consciences convict them; that the hour is to come, that ever they seriously settled their hearts to inquire and search after these things: yet they will readily and boldly say, they are sure of their salvation; and that they love God with all their heart, and that it were pity that any should live, that love not Christ, etc. Thus every man is ready to give forth good words. But love in words only, and from the teeth outward, as we say; is condemned betwixt man and man: and therefore the precept is given, Let us not love in word, neither in tongue only, but in deed, and in truth. 1. joh. 3.18. Much less may we think, that the Lord will regard bare words, how near so ever the mouth draweth toward him: when the heart is far from him, as he complaineth by his holy Prophet. Isai. 29.13. Matth. 15.7. etc. Lest therefore this general looseness and negligence should deceive us: it is necessary, that every wise Christian, do take a more careful course. Secondly, it is necessary, that we try our hearts, concerning our love to our Saviour; because there is a most hidden deceitfulness in every man's heart, to think that much good is in it, which is not in truth: and that it is free from much evil which it is tainted withal; until it be chased away by this diligent inquisition, and by our putting of ourselves as it were upon the rack. Yea rather, until we, distrusting our own trial as being partial therein, do after the example of David, entreat the Lord, (who only doth truly try the heart, and searcheth the reins, jer. 17.10. as was alleged a while since) that it would please him to try us; and both to make known unto us that which is amiss, and also to testify what the work of his own holy and secret grace is in us: according to that, Psal. 26.1.2. etc. and Psal. 139 verses, 23.24. Try me O God, and know mine heart: prove me and know my thoughts, And consider if there be any way of wickedness in me, and lead thou me in the way for ever.  
And although the Lord do at any time try us, by laying his word to our consciences: according to that of the Prophet Isai. chap. 28.17. judgement also will I lay to the rule, and righteousness to the balance, etc. And Exod. ●0. verse, 20. or by any affliction, as Deut. 8.2. or by any of his righteous servants, Psal. 141.5. yea, or though it should be by an adversary. 2. Sam. 16. 1●.12. We are to take heed, that we be not therefore pettish and froward against the Lord, after the manner of the wicked: but that we be sorry with Peter, to remember that we have given the Lord just cause, to call us to so narrow a reckoning. Neither are we to think, this to be contrary, to the Lords most free grace and abundant mercy, so comfortably described, Psal. 103 8. etc. jer. 31.33.34. Micah. 7.18.19. and in many other places. God doth never call to his own mind, or bring the sins of his children, to their remembrance, in his wrath; and with a purpose to take vengeance of them: but only in mercy to better their repentance, and to stay them from further sinning, even from the remembrance of his former mercies, in forgiving their sins. Thus our Saviour dealt with Peter. And the same course of the Lords dealing, is very good for every one of us. For as it is truly said, concerning the beneficence of one man to another; that he which giveth the benefit should forget it, but that he which receiveth it, should hold it in steadfast memory: so though the Lord do for ever forgive our sins; & utterly forgetteth to take vengeance of us for them: yet we ought never to forget, neither how infinite ways we have offended him; nor how great his mercy hath been, & is continually unto us in forgiving & forgetting the same our innumerable sins and offences.  
Finally, from that modesty which Peter showeth, in refusing to prefer himself, before his brethren: let us also learn, not to put forth ourselves too far (as it were beyond our line) through any inconsiderate rashness, or show of boasting, either in word or deed: but wisely and discreetly keep ourselves, within that measure of grace, which God himself hath measured to every of us: labouring always after inward truth, and not after outward show and appearance, in giving honour going before all other, as much as we may in truth attain unto.  
Thus much concerning the first part of the first speech of our Saviour Christ to Peter; particularly directed to him indeed, but not uttered for his cause only: but that all might in him receive their necessary instruction and admonition, as was before truly affirmed.  
Let us now come to the second part of the same speech, which is this, Feed my Lambs, and again, Feed my sheep, Feed my sheep. The which words, (as hath been already observed) do contain a most notable charge and direction to Peter, in that he was ordained to be an Apostle and Preacher of the Gospel: how he should both best try his own love, toward our Saviour Christ, to the peace of his conscience, in the sight of God: and also best declare his love to the glory of God, and profit of his Church and people, as was touched before. And therein also, our Saviour doth by a similitude or comparison, taken from the sheep and lambs of the flock, describe the properties of those, that be the true members of his Church, and dutiful hearers of his word, etc. So that the due consideration of these words, will be no less profitable both to Ministers and Preachers of the word, and also to the rest of the people of God, than the former were: and therefore let us in the name of Christ, with like diligence, both inquire, and also hearken unto it.  
Question. How may these things be gathered from the words of our Saviour?  
Answer. First, in them all jointly, Feed my Lambs, and then again, and again, Feed my sheep, Feed my sheep verses 15.16.  
Secondly, in a particular consideration of these words, lambs and sheep.  

Explication.  You answer well. But before we come to the interpretation of these words, two things are very requisite, to be presupposed of us, as you have been taught.  
Question. Which may they be?  
Answer. The first (as I remember I heard you preach) is, that our Saviour is the only chief Shepherd of the sheep; yea both of all his Ministers (the shepherds which he appointeth over his flock) and also of all the sheep, over whom they are set. For even the shepherds themselves, are sheep, in regard of the sovereign authority and universal watch of Christ.  

Explication  The second is, that Peter is in special manner authorised by our Saviour, to be unto him, among the rest, one principal shepherd of his flock.  
You remember well. And it may justly be affirmed, that these things are very meet to be well weighed of us: before we come to the words themselves.  
First therefore, that our Saviour Christ is the only chief Shepherd of the sheep, etc. according to your answer: it is evident, both by the testimony of our Saviour himself, before his death; and of the Apostle Peter, after our Saviour his ascension. By the testimony of our Saviour himself, as we read john chap. 10. verses 10.16. I am the good shepherd, etc. Other sheep also have I, which are not of this fold; them also must I bring, and they shall hear my voice: and there shall be one sheepfold▪ and one shepherd. And here in this our text, our Saviour calleth the sheep, his sheep, and the lambs, his lambs, which he chargeth Peter to feed. Read also Matth. 25.31. All Nations shall be gathered before him, and he will separate them one from another, as the shepherd separateth his sheep from the goats, etc. And thus are, and shall be fulfilled, the holy prophecies, Isa. 40.11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and feed them with young. And Ezech. 34.23. I will set up a shepherd over them, saith the Lord, and he shall feed them, even my servant David, he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David shall be the Prince among them. I the Lord have spoken it. Thus by the testimony of our Saviour himself, according to these, and such other prophecies, he alone is the chief Shepherd of the sheep. The Apostle Peter, to whom he spoke, as we read in our present text; acknowledgeth and witnesseth the same. 1. Pet. 5.4. When the chief shepherd shall appear, ye (saith the Apostle, speaking to the Ministers of the word) shall receive an incorruptible crown of glory. And in the same sense, he is called the great shepherd of the sheep. Heb. 13.20. yea so, (as was answered) that the shepherds themselves, are his sheep: according to that which our Saviour himself allegeth out of the prophecy of Zechariah, and apply to those whom he had chosen to be shepherds of his flock, I will smite the shepherd: that is, Christ the great shepherd, and the sheep of the flock shall be scattered. Mat. 26.31. By all which testimonies of the holy scripture, it is evident that our Saviour Christ is so the chief shepherd, as none can be, no not in any ministerial service. For no creature can keep so universal, and so continual a watch, as that charge requireth. Neither is any able to stand under the infinite weight and burden of it. He alone that neither sleepeth nor slumbereth, must be this watchman: and he only, that neither fainteth nor faileth, must bear this charge. That is to say, such a one, and no other, must be this watchman and shepherd, who is not only man, but also very God: even that God, who will not give his glory to any other. Neither is it meet, neither may it be attributed to any creature, without blasphemy against the Creator and redeemer. We conclude therefore, touching the first point of the answer: that our Saviour only, hath an incommunicable sovereignty over the whole flock.  
Nevertheless, (as it is answered in the second place) our Saviour hath his ministerial shepherds, and servants, to attend, and wa●t upon this flock: to wit, all the faithful Ministers of the word; among whom the Apostles of our Saviour, were the chief, in respect of certain prerogatives which they had above other: and among them, our Saviour advanced Peter to be one, whom he did (by virtue of his charge committed to him together with the rest) authorize in special manner, to be one of his principal shepherds, to help feed his flock.  
Question. But why doth our Saviour commit this charge unto him, in this special manner, and by a particular direction of his speech to him, rather than to any other, Feed thou my lambs, Feed thou my sheep, Feed thou my sheep?  
Answer. Our Saviour did in this gracious manner, restore the office of Apostleship, from the which he had deserved to be cut of, by his threefold denial of him.  
First, for Peter's own particular comfort, & assurance of his calling, against all fears and doubts which might assail his mind.  
Secondly for the public credit and authority of his Apostleship, in the Churches of Christ, to the end of the world: notwithstanding his former most grievous and uncomfortable fall.  
Finally, that our Saviour might the more lively, and significantly express unto him, that he would account his love and care of feeding his flock, so much as lay in him, to be the most singular fruit of that love, which he did profess himself to bear unto him.  

Explication.  For these causes indeed, did our Saviour thus often repeat these words, even to make the matter more emphatical, as we use to speak: as if our Saviour had spoken as we may say, in the superlative degree. I will account this the most excellent proof of thy love, that thou canst show me: it shall be the greatest credit in the midst of my Church and flock: and it shall yield thee the most sweet and comfortable peace, to thy conscience, (in the assurance of thy calling to this ministery, yea to thy eternal salvation) that may be. And herein also, let us well observe to our comfort, the singular care which our Saviour hath over the souls of his people; in that he will not account, either Peter, or any other Pastor, and Minister of his word, to love him: if they have not great care to further their salvation. These things are so evident in themselves, that we need not stand to seek any further proof.  
Now let us come to the meaning of the words which our Saviour useth: first, for Peter's feeding, then of his own lambs and sheep.  
Question. First therefore, what meaneth our Saviour by this word, Feed, Feed, Feed: thus often repeated?  
An. It is a word borrowed from the name of the shepherds of the field, whose office (specially in the East countries, of the which our Saviour speaketh) is to guide their flocks unto the best pastures that may be found, in the more barren and waste grounds, or desert places and wildernesses, appointed for sheepwalkes: and to watch over them, lest they should be devoured of wild beasts, (such as are the wolf, & the lion, or such like) either by night or by day: and to do all other things necessary and meet for the preservation of them, to the uttermost of their skill and power, to their Master's advantage and profit.  

Explication  It is true, as may be plentifully seen in the holy scriptures: in the stories whereof, much is written of these kind of shepherds, and of that singular care, watchfulness, painfulness, wisdom, and many other pastoral virtues, which they have used this way. And the rather, because the holy patriarchs of the Israelites, (the peculiar people and flock of God) were partly shepherds to the behoof of others, and partly owners of flocks themselves. So we read of Abraham and Lot of Isaac and jaakob, and of his sons. Of whom, jaakob is described for the most wise and painful in this kind: first, as a servant to his unkind uncle Laban; and afterward for himself, as we may see briefly, by one or two testimonies, (that we stay not over long in this discourse) namely, Gen. 31.38, 42. This twenty years (saith jaakob to his uncle) I have been with thee: thine owes and thy goats have not cast their young, and the rams of thy flock have I not eaten. Whatsoever was torn (of beasts) I brought it not unto thee, but I made it good myself; of my hand didst thou require it, were it stolen by day, or stolen by night. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes. Thus have I been twenty years in thine house, and served thee fourteen years for thy two daughters, and six years for thy sheep, and thou hast changed my wages ten times. Except the God of my Father, the God of Abraham, and the fear of Isaac, had been with me; surely thou hadst sent me away now empty: but God beheld my tribulation, and the labour of mine hands, and rebuked thee yester night.  
Thus much for a proof of the painfulness of jaakob. And touching his wisdom and discretion, in the ordering of his cattle, read chap. 33. verses 13, 14. where jaakob answereth his brother Esau thus. My Lord knoweth, that the children are tender, and the ewes and kine are with young under my hand, and if they should over-drive them one day, all the flock would die Let now my Lord go before his servant, and I will drive softly, according to the pace of the cattle, which is before me, etc. Moses and Aaron were shepherds also: Moses to jethro his father in law, Exod. 3.1. And Aaron among his own people. For their trade in Egypt, as well as before, was to keep sheep, Gen. 46.32.34. and Exod. 10.24.26. and ch. 12.31, 32. But afterward, God made both Moses and Aaron, shepherds and leaders of his people: as Psal. 77.20. Thou didst lead thy people like sheep by the hand of Moses and Aaron.  
Likewise, David in his youth, kept his father's sheep; and was strengthened of God, to kill both a Lion and a Bear, in the defence of his flock, 1▪ Sam. 17.34.36. And afterward, God set him up to be a shepherd of his people: according to that which we read, 2. Sam. chap. 5. verse 2. and Psal. 78. vers. 70.72. He chose David also his servant, and took him from the sheepfolds. Even from behind the ewes with young, brought he him, to feed his people in jaakob, and his inheritance in Israel. So he fed them according to the simplicity of his heart, and guided them by the direction of his hands. That is, he governed them most wisely. For the hand doth usually note administration or government: as the like speech showeth in the end of the former Psalm repeated even now, and is to be observed in many other places.  
Moreover, Luke chap. 2.8 it is said of the shepherds, to whom the Angels: appeared at the birth of our Saviour: that they were in the field keeping watch by night, because of their flock.  
Hence it is, (I mean from such singular examples, of wise, painful, and every way excellent shepherds in that kind) that it hath pleased God in his divine wisdom, to call all sorts of Governors, whose ministry ought to be by his ordinance, to rule and govern his people wisely and faithfully, (whether civil Princes and Rulers, or Ecclesiastical Governors and guides) by the name of shepherds. As Isaiah 44.28. The Lord saith to Cyrus, thou art my shepherd, etc. and 2. Sam. 24.17. O (saith David) I have sinned, etc. but these sheep what have they done? though most what, God giveth this name to those that have the care of souls, most properly and most immediately committed unto them: and accordingly, the dispensation of the holy things of God, word and sacraments, prayer, etc. In which respect, the name of a Pastor is more restrictively appropriated unto Ministers of the word in the new Testament. And as touching the prophecies of the old Testament: they do in this behalf specially concern the spiritual government of our Saviour Christ.  
Now therefore in a certain proportion: whatsoever duties, together with the wise, careful, and diligent performance of them; are requisite and necessary, for the spiritual guiding and directing of men's souls to the glory of God, and to the benefit and salvation of his people: all are comprehended under this word of Feeding.  
Question. Which may these duties be?  
Answer. Publicly, they are in preaching of the word and Gospel of our Lord jesus Christ, prayer, administration of the sacraments, and spiritual censures of the Church: all as may stand best with the public welfare of the Churches or Congregations: according to the ordinance of Christ himself, the chief shepherd of the whole flock.  
Privately private and particular instructions, prayers, admonitions, rebukes, or comforts, as the necessity of every member of the Church and Congregation requireth, either in sickness or in health: and as may best further them both, to enjoy the benefit of the public ministry, here in this life, so long as they live: and also to attain to the kingdom of heaven for ever, after they are dead.  

Explication  It is very true. All these are the duties of the Ministers of the word: whether Apostles, Prophets, or Evangelists, for their time; or those that ordinarily bear the names of Bishops, Pastors, and Teachers, to the end of the world. Of the which duties, we cannot stand to treat particularly, at this time: save only, so far as we may perceive, that they are all comprehended under this word of Feeding. To this purpose▪ we may not unfitly observe, that the Evangelist in reporting the intent of our Saviour: doth not only in the first place, use the word bosco, which is of more strict signification, concerning bodily food, or as we may say, the provision & allowance of fodder for cattle: but also in the second & third repetition, he useth the word (poimaino) which is more generally applied in the Greek language, to all care and wise skill of ruling and governing of cattle, or people, or any other thing. For they do not only call those that keep sheep Poimenes' probaton, but also their Princes and Rulers, Poimenes' laon: yea and Wagoners Poimenes' ochon: that is the rulers or guiders of wagons or chariots, etc. And so in the old testament, the Lord doth in this argument, not only use the word rahha, properly signifying to feed cattle in pasture: but also the word nacha, to lead or guide: yea many other words, to show that he comprehendeth, under that word Rahha, to feed, all other duties of a good shepherd: and therein consequently, that manifold wisdom, and diligence, that the Ministers of his word are to use in the spiritual governing of his people. This may easily appear, by gathering together a few testimonies, out of the holy Prophets. And that, either where their office is described, and commended: or where the neglect of the good duties, and practices of the contrary evils and vices are reproved.  
First therefore, touching the description of their office: we read, jer. 3.15. I will give you Pastors Rohhim (saith the Lord) according to mine heart, which shall feed you we rahhu eth them, with knowledge and understanding. And chap. 23 verse 3.4. I will gather the remnant of my sheep, out of all countries, whether I had driven them, and I will bring them again to their folds, and they shall grow and increase. And I will set up Shepherds over them, which shall feed them: and they shall dread no more, nor be afraid, neither shall any of them be lacking, saith the Lord. Yea the Lord himself, he doth in his own person, describe the office of a good shepherd, Ezekiel chap. 34. verses 11, etc. saying, Behold, I will search my sheep, and seek them out. As a shepherd searcheth out his flock, when he hath been among his sheep that are scattered, so will I seek out my sheep, and I will deliver them out of all places, where they have been scattered, in the cloudy and dark day, and I will bring them out from the people, etc. I will feed them in a good pasture, etc. where they shall lie in a good fold, etc. I will seek that which was lost, and bring again that which was driven away, and I will bind up that which was broken, and I will strengthen the weak, etc. Thus the Lord, in his own person, describeth the office of a good shepherd.  
But it may be said, who can do as the Lord saith he will do? It is true, none can do so. Nevertheless, he showeth whereunto every faithful Pastor and Minister of his word must aim, in his whole ministery: in such a proportion as may answer to their commission, whereof we have heard before; and to the necessity of the souls of those, over whom they are set: as it is more plainly to be gathered from the description of the preaching of our Saviour Christ; who is, (as hath already been declared) the one only chief shepherd of the sheep. Luke 4, 18. The Spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised. And that I should preach the acceptable year of the Lord. This kind of feeding, is that which every Pastor of every flock of Christ, aught to perform toward their flock: according to that charge of the Apostle Paul, in the name of the Lord, Acts chap. 20. verse 28. Take heed to yourselves, and to all the flock, whereof the holy Ghost hath made ye overseers, to feed the Church of God, which he hath purchased with his own blood. Of the which feeding, he doth at the same time, make himself a pattern and example unto them: in that he kept nothing back, but had showed them all the counsel of God, etc. Not ceasing to warn every one, both night and day, with tears, etc. In regard also of which feeding, by the preaching of the word: the word itself, in the preaching of it, is compared to milk for babes, and to stronger meat for those that be of riper years. 1. Pet. chap. 2, verses 1.2. Heb. chap. 5. verses 12.14. And in this respect, the Apostle Peter himself, (being made careful of this kind of spiritual feeding, by the admonition and charge of our Saviour Christ) he doth afterward admonish all other in the name of Christ to do the like: as we read in the 1. Epistle, chap. 5. verses 1, 2, etc. The Elders which are among ye (saith he) I beseech, which am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed, Feed the flock of God which dependeth upon you, caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind. Not as though ye were Lords over God's heritage, but that ye may be ensamples to the flock.  
Thus, by the description of the holy and commendable duties of the Pastor's office; we may perceive, what that feeding is, which our Saviour speaketh of, in our text to Peter: even to Peter himself, who well understood it, being a most faithful interpreter of the meaning of his Master.  
The same, (as was said) may likewise be perceived, from the reproofs of those shepherds, that either have neglected these good duties of Feeding; or practised the contrary vices.  
Let us therefore consider of a few places, where this is laid forth unto us. And first, let us turn to the 56. chapter of Isaiah. verse 11. where the holy Prophet reproveth the shepherds of Israel: that is, the Priests of the Law, (whose lips ought to have preserved knowledge, so as the Law might have been sought at their mouth, seeing they were the Messengers of the Lord of Hosts. chapter 2. verse 7.) the Prophet Isaiah reproveth them (I say) for that they were shepherds, yet they regarded not to teach the people; that is, to feed them with the food of the holy word of God: as Tremellius and junius do well translate the same: but every one (as the Prophet chargeth them) followed his own intemperancy and greedy covetousness, etc. These shepherds (saith the Prophet) cannot cause to understand (Lo iadhgnu havin) nesciunt docere, they know not (or regard not) to teach. They feed themselves, and not the flock. Likewise Ezechiel, chapter 34. verses 2.4. Son of man (saith the Lord) prophecy against the shepherds of Israel, that feed themselves: should not the shepherds feed the flock? Ye eat the fat, and cloth ye with the wool: ye kill them that are feed, but ye feed not the sheep. The weak have ye not strengthened: the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, but with cruelty and with rigour have ye ruled them. Like to that, which the Lord speaks by jeremy the Prophet, in his 5. chapter verse 31. The Prophets, (that is, the false Prophets) prophecy lies, and the Priests by their hand; that is, through them, (or, by their corrupt teaching) bear rule: as before. Though it be otherwise in the common translation, receive gifts: yet this doth most fitly agree.  
And therefore, like as the Lord by Ezekiel had pronounced the curse against them: so doth he likewise by his Prophet jeremiah, chapter 23. verses 1, 2. saying, Woe be unto the Pastors, that destroy and scatter the sheep of my pasture, saith the Lord. Therefore thus saith the Lord God of Israel, unto the Pastors that feed my people, ye have scattered my flock and thrust them out, and have not visited them: behold I will visit you for the wickedness of your works, saith the Lord. Read also Zechariah, chapter 11. verse 5. Their own shepherds spare them not. And verse 16. The foolish shepherd is described as before, not to look for that which is lost, nor to seek the young one, (Nagnar) (or tender Lamb) nor to heal that which is hurt, nor to feed that which standeth up: or rather, (nor to carry that which draggeth behind, portare restitantem, the Hebrew words are (hannitsabah lo iecalcel.) For though the Verb Col, or Cull, is translated to sustain and uphold by food: and so the quadrate, (Cci●cal) as Genesis, chapter 50. verse 21. and 1. Kings, chapter 4. verses 7. ●7. Yet it is in a more general signification, to sustain or uphold, and bear up every way: as Psalm 55. verse. 22. where it is opposed to falling down, or sinking under the burden. And in this place, (insomuch as it is joined with another word, noting restinesse or unwilsomenesse to go forward with the rest of the flock) it may be best taken for sustentation by bearing or carrying, as Tremellius and junius do translate it. And then the Prophet proceeding, saith further, that the foolish and unconscionable Shepherd, eateth the flesh of the more fat sheep, and teareth the claws of the other in pieces: to wit, of those that are not so willing to go forward as the rest; by dragging of them by their horns, etc. Whereupon, (in a holy indignation, against such cruel and negligent shepherds) he crieth out, verse 17. O idol Shepherd, (or thus, O thou my shepherd of no value) that leaveth the flock: the sword shall be upon his arm, and upon his right eye. His arm shall be clean dried up, and his right eye shall be utterly darkened.  
Thus, by the reproof of wicked shepherds; in whom is condemned all voluptuousness, covetousness, slothfulness, and rigour, with other such vices, answerable to that contrary charge of our Saviour, Matth. chapter 20. verses 25, 28. and Luke, chapter 22. verses 25.27. and of Peter, 1. Epistle chap. 5. verse 3. as was alleged but a while since: we may perceive what be the virtues and duties of a good shepherd of our Saviour Christ; even according to the example of the Apostle Paul, and other good servants of God, whom he pointeth out unto us. 1. Thessaly. chap. 2. verses 4.12. For though the good shepherd may eat of the milk of the flock, 1. Cor. chap. 9 verse 7. yet he will in no wise cruelly pluck off their skins, or covetously fleece them, etc. That is, he will have care by no means to hinder, but every way to further the salvation of their souls, as much as he may.  
Hitherto of the second part of the first speech of our Saviour to Peter after dinner, in this his seventh appearance; all the words being jointly considered, Feed my lambs, Feed my sheep, Feed my sheep. The which, as hath been declared, (and that so much the more at large; by reason of the excellency of the matter) do contain both a charge concerning the duties belonging to Peter's calling of the Apostleship: and also a direction or rule, whereby both he and all other Ministers of the word, are to try and approve their unfeigned love to our Saviour: both in the sight of God, and of his Church, as well to his glory, as to the peace of their own consciences.  
Now let us come to the more particular consideration of the other words: lambs and sheep.  
Question. What may we observe from them?  
Answer. We may under this similitude, or comparison, well observe, what manner of ones they are, whosoever be the true members of the flock and Church of our Lord jesus Christ.  

Explication  We may do so indeed: and that both in respect of their own nature: and also in respect of the gracious work of our Saviour, in their hearts, by his holy Spirit.  
Question. What therefore doth this similitude teach us: that the true members of the Church of our Saviour, are by nature?  
Answer. It teacheth us, that they are by nature, even like to all other of the lost posterity of mankind: apt to err and go astray, timorous and fearful to do well subject to extreme peril and danger, and yet most secure and shiftless to prevent or escape the same.  

Explication & proof.  Such verily are we all by nature: wise to do evil, but to do well we have no knowledge, jer. 4.22. bold as lions to commit wickedness, Isai. 11. but of no courage for the truth, jer. 9.3. We may justly say as the Prophet Isaiah teacheth us, Isai. 53.6. All we like sheep have gone astray: we have every one turned to his own way, etc. The poor sheep is not more subject to the wolf, bear, and the lion: yea and to wilder itself in the most desolate wilderness, without all food and pasture, to the famishing of themselves, than we are to the devil, and his wicked, subtle and cruel instruments, here in this world. And yet most secure are we, until the Lord by his holy word and spirit, make us wary and watchful: according to that, 1. Pet. 5. ver. 8.9. yea the children of God, though they watch as well as they can, yet at unwares, they cast themselves into dangers: as Psal. 119. verse 176. I have gone astray like a lost sheep: seek thy servant, for I do not forget thy commandments.  
Nevertheless, there is a great difference, betwixt that which they are by nature, and that which they are by grace.  
Question. How is that?  
Answer. In this respect, our Saviour describeth his sheep, to be such as hear his voice, and follow after him. For (as he saith) they know the shepherds voice. Neither will they follow a stranger, but fly from him: for they know not, that is, they regard not the voice of strangers.  
Explicati. So indeed doth our Saviour teach us, john chap. 10. verses 4.5. The shepherd of the sheep goeth before them, and they follow him: for they know his voice, etc. And verses 27, 28. My sheep hear my voice, and I know them and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My father which gave them me, is greater than all, and none is able to take them out of my father's hand. I and my father are one.  
Hereunto agreeth the doctrine of the Apostle Peter, as he had learned from this charge of our Saviour, in that he saith to the jews, no other thing but that which agreeth to us all, Ye were as sheep going astray: but ye are now returned unto the shepherd and Bishop of your souls. 1. Epistle chap. 2. verse 25. O therefore, most blessed is the estate of all such, as be in the fold of our Lord jesus Christ, and have good and faithful shepherds: that they may be continually fed and guided, and governed by them in his name. None of them need to be in fear, of being in the habit of the sheep, because of the wolf. It is the only safety of the people of God, to be first inwardly and in truth; and then to show themselves outwardly, and in open profession, to be of the sheepfold of Christ, yea though they should be in the midst of wolves: according as our Saviour told his Disciples, that he sent them forth as it were in the midst of wolves. And therefore in this case it is worthily to be rejected, as a wicked proverb, He that showeth himself a sheep maketh himself a prey for the wolf. For our Saviour himself will watch over them, and feed and defend them continually. And seeing all do stand in need of continual feeding and guiding; yea even by such as be like to themselves, though endued with more especial grace to that end: behold our Saviour hath appointed some to be Pastors and Teachers, to the end of the world. Wherefore also, hence it appeareth, that all that be of the flock of Christ, aught to show themselves teachable, and tractable, in respect of that submission which they own to their shepherds; and peaceable and harmless among themselves: yea, and to bring forth much fruit of godliness, to the honour and praise of God, (according to the nature of the sheep of the field, which (being well tended and guided) are very profitable to the Master of the flock) as they that be humbled and meekened by the Spirit of God: according to that Isai. chap. 11. verses 6, etc. The wolf shall dwell with the lamb, etc. And verse 9 None shall hurt nor destroy in all the mountain of my holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the sea: that is, the deep gulf of the Sea.  
Let us therefore accordingly dispose ourselves, or rather seek to God for his grace, that we may with comfort profess ourselves, the flock of the Shepherd of Israel: Psalm 79. verse 13. and Psal. 80. verse 1. and 100.3. And that the Lord may say unto us, ye my sheep, the sheep of my pasture, are men, and I am your God, saith the Lord God. Ezech. chap. 34. verse 31. And thus our Saviour Christ, describing the duties of all Pastors and Shepherds, the Ministers of his holy word, whether Apostles, Prophets, and Evangelists, in their more large fields and flocks, or ordinary Pastors in their more limited walks: he doth therewithal give all the sheep of his flocks to understand, as well one as other, what belongeth to their duties, both toward himself first; and then also toward those whom he setteth over them: and likewise even among themselves one to another.  
Question. But why doth our Saviour, not only make mention of sheep, but also of lambs, in this his charge: feed my lambs, feed my sheep?  
Answer. To show, that as there will be always in his flock, some more weak and tender then the rest; yea and even the very strongest also, to have their infirmities, though more than other; of the which he himself hath a most discreet and tender care: so he requireth, that all his Ministers, have a like tender and discreet regard, putting difference betwixt lamb and sheep, yea betwixt lamb and lamb, and sheep and sheep; that all may be preserved, and cherished, to the use of their Master and Lord.  
This, no doubt▪ was the meaning and purpose of our Saviour, in putting this distinction. Neither is it to be neglected, that he maketh mention of the Lambs first, 
Explication  who have need to be most tendered: specially the new caned, etc. according to the description of the duties of good Shepherds, rehearsed before. In which respect, the Apostle Paul (as he was taught by our Saviour) frameth his instructions and exhortations, both to Pastors over their flocks, and also to all Christians among themselves, that this difference be very wisely, and religiously observed. And namely, 1. Thessa. 5.13.14. Be at peace among yourselves. We desire you, brethren, admonish them that are unruly: comfort the feeble minded: bear with the weak: be patiented toward all men, etc. And Rom. 14.1. Him that is weak in faith, receive unto you, but not for controversies of disputations, etc. And verse, 15. If thy brother be grieved for the meat, now walkest thou not charitably: destroy not him with thy meat, for whom Christ died. etc. And chap. 15. verse, 1. etc. We which are strong, aught to bear the infirmities of the weak, and not to please ourselves. Let every man please his neighbour in that which is good to edification. For Christ also would not please himself, etc. And Jude in his Epistle, verse, 22.23. Have compassion of some, putting difference: And other save with fear, pulling them out of the fire, and hate even the garment spotted by the flesh. To speak in a word; such care, joined with all holy wisdom, is on all hands to be used, that as our Saviour is not minded to cast away any that come unto him: so none be caused to stumble, by any indiscreet or unkind, and unbrotherly dealing against them; remembering always, and carefully avoiding, the fearful menace and woe, which our Saviour denounceth. Matth. 18.6.7. saying, Whosoever shall offend one of these little ones, which believe in me, it were better for him, that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Woe be to the world, because of offences: for it must needs be, that offences shall come, but woe be to that man, by whom the offence cometh.  
And to this end, it is most safe, and much better, in regard of the manifold and great infirmities of men; and of the infinite mercy and compassion of our Saviour over poor sinners: rather to offend in a little too much mildness, and gentleness, so far as the word and ordinances of the Lord be not profaned and despised, then to use over rough severity: though it must needs be confessed, that the best moderation must be laboured after; even that which may least decline, either on the right hand, or on the left; and be furthest removed, both from all bitterness, and also from all flattery. Read Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, neither shalt thou bear with him in his sin. And 1. Cor. 16.14. Let all your things be done in love. And 2. Cor. 13.10.11. Therefore writ I these things, being absent, lest when I am present, I should use sharpness, according to the power which the Lord hath given me, to edification and not to destruction. Finally brethren, far ye well: be perfect: be of good comfort: be of one mind: live in peace, and the God of peace shall be with you. A most sweet and loving farewell, for conclusion of his most holy and Apostolical letter. Wherewith we may also well conclude, the first speech of our Saviour to Peter: which, for the excellency of it (as it was said before) hath been in either part of it, interpreted and opened the more largely. It being (as Beza well saith) Ingens sané thesaurus, long ipso coelo, & terra, totaque presenti vita, pretiosior, qui panculis istis verbis continetur, pasce oves meas, & pasce meos agnos. That is, It is (as saith that learned man) an exceeding great treasure, of far greater worth, than all things in this present world, yea then the earth, and heaven itself; even that which is contained in these very few words, Feed my sheep, and feed my lambs. Only, this let us add heerewithall, that as these words, (in themselves duly considered) are a most precious treasure; so we ought to esteem of them, and every one of us, according to our places, and callings, and gifts, answerably to use; that is, to obey the same: even as we desire to have peace to our souls and consciences, in good assurance, that we bear true love to our Saviour (who is most worthy of all our love) and as we would comfortably look for any salvation by him. Never forgetting, what he himself hath said, for the trial of our love towards him, If ye love me, keep my commandments. john, 14.15. And verse, 24. He that loveth me not, keepeth not my words. And chap. 13.34.35. A new commandment give I unto you, that ye love one another: as I have loved you, that ye love one another. By this shall all men know that ye are my disciples, if ye have love one to another. For thus must Pastors love among themselves, and thus must Pastors and their flocks love together: or else they cannot truly love our Saviour Christ. Finally, forasmuch as the Lord hath commanded, that his shepherds should have so great a hand and business about his flock, both lambs and sheep: people must not think their Pastors to be busy-bodies, while they keep this care, and watch over them, and perform the duties which God hath commanded them. But contrariwise, in meekness of wisdom, they are to submit themselves, acknowledging it to be good and profitable for them so to do. Heb. 13.17. Now all these things duly considered, concerning the true meaning and purpose of our Saviour, in this his whole first speech to Peter: How should we think, that it could ever come into the mind of any (not deluded by the spirit of error) that our Saviour thus admonishing Peter, to try his love towards him, because his own heart had unadvisedly, and through vain confidence in himself, deceived him before (thus giving him a Touchstone as it were, to try his love by, and thus earnestly charging him to look to the duty of his office of Apostleship, even as he would answer him concerning the trust with he committed to him, for his part among the rest.) How I say, should we or any other think, that our Saviour should intend thereby, to make him Prince of all his Apostles, and an universal Bishop or Pastor, in his own stead, over all the world? And the rather may we marvel, that it should, from this speech of our Saviour, come into the heart of any, to admit any such thought: seeing when the Disciples themselves, did not long before this, expressly ask the question (whether of ambition alone, or also for the avoiding of further contention about the matter, if once our Saviour should determine it) and our Saviour doth disclaim their question, and determineth the clean contrary. And therefore also, much more may we marvel, that any, not bewitched with love toward the mystery of iniquity; neither inflamed with the filthy lust of spiritual fornication, to set up the whorish Antichrist of Rome prophesied of long before: should ever imagine from this text, that the Pope of Rome should be Peter's successor, and hold such authority, in pretence of his right; as he at this day claimeth: and which the precedent Popes, have many hundred years both vulpishly or like Foxes claimed, and also wooluishly or like Wolves executed, directly against Christ and his Gospel, and all his both faithful Pastors, and also every true sheep or lamb of his flock: save only, that they do most hypocritically and blasphemously pretend his name, to cover all their abominations withal. But leaving them, as sufficiently unmasked, by the large and learned disputations of the true Pastors of our Saviour Christ, against this false Antichristian Pastor and Bishop; or rather Wolf of Rome: let us now come to the second speech of our Saviour to Peter, at the same time; as it followeth in the Evangelist john. Question. Which are the words of the Text.  
Answer. Thus it followeth in the 18. verse. Verily, verily (saith our Saviour) I say unto thee, when thou wast young, thou girdest thyself, and walkedst whether thou wouldst: but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whether thou wouldst not.  
This indeed may we reckon for the second speech of our Saviour to Peter after dinner before mentioned, containing (as we see plainly) a prophesy, or as we may call it, a prophetical advertisement to Peter, concerning his death. Question. What may be the reason, why our Saviour should thus speak to Peter, more than to any of the rest?  
Answer. As our Saviour foretold Peter of his fall, as of a just punishment, which should fall upon him for his rash and carnal confidence in his own strength: so now, to the magnifying of his grace, and mercy to Peter; he doth not only foretell, but also therewithal promiseth him strength, that he shall be able to suffer martyrdom, for the testimony of his truth.  

Explication  That this was the purpose of our Saviour, it is easy to be discerned, of every advised and teachable hearer. For our Saviour maketh it plain, by a familiar comparison, betwixt the time of his youth, and the last point of his age: showing the differing estate and condition of them both. The time, and state, or condition of his youth, he describeth by two adjuncts: the one of girding himself; to wit, after the usual manner of those Countries, wherein men used long garments: the other of walking to what place he himself minded to go. The last point, and condition of his age, he describeth by three adiunctes, of a contrary nature to the former. The first is; that he should reach forth his hands: to wit, as children do, when their girdle is put about them, when they are dressed. The second; that another should gird him: our Saviour minding thereby, another kind of girding then before (though he use the same word) that is, such a girding, whereby executioners do bind the hands of those, that are to be put to death: whether by the lawful and just sentence; or by some tyrannous commandment of the Magistrate. The third; that he should be led, whether he would not: to wit, to the place of execution. Thus I say, the meaning of our Saviour is plain, from his own words, duly and advisedly considered. And the manner of the speech of our Saviour, (being very earnest) showeth that it was to singular good purpose, that Peter should be thus certified: and that he should earnestly consider of this matter. If we desire any further proof, concerning the meaning of our Saviour: we have the Evangelist john, a most faithful interpreter; as it followeth in the very next words. Question. Which are they?  
Answer. 19 And this spoke he (saith S. john) signifying by what death he should glorify God.  

Explication  In these words, the Evangelist maketh the matter very plain. First, that our Saviour spoke concerning the death of Peter. Secondly, of his martyrdom. For by that kind of the death of his servants, God is especially glorified, First, in that he maketh his invisible power manifest: by strengthening his weak servants, above all human strength; to the confusion of the adversaries of his truth. Secondly, that thereby, he confirmeth the stable truth of his promises, made to the animating of his servants, to the enduring of afflictions, yea even of death itself, for his truths sake. Thirdly, in that the weak Christians are hereby greatly encouraged, to persevere in the profession of the Gospel. Finally, in that many of the persecutors themselves, are hereby converted unto God: while they behold the invincible faith, and patience, and joy of his servants, notwithstanding all the extremities of their sufferings. And thus also, Peter himself taught, before he died: that God is greatly glorified by this kind of death: 1. Ep 4 verses. 14, 15.16. On your part, God is glorified, saith he. And again, If any man suffer as a Christian, let him not be ashamed: but let him glorify God in this behalf. But how could Peter sufferings glorify God, if so be (as our Saviour seemeth to tell him) that he should be unwilling to endure them? For it is willingness and cheerfulness, which maketh the virtue.  
Question. What is to be said to this?  
Answer. In that our Saviour telleth Peter, that he should in his old age, be led whether he would not: it was not the meaning of our Saviour to say, he should suffer against his will: but to give him to understand, that he should die, not a natural, but a violent death, by the hand of the persecuting Tyrant: the which kind of death, no man would willingly make choice of; were it not for that love and zeal, which by the grace of God, they bear to the glory of God, and that in such conscience of their bounden duty; that they do most justly prefer it, ten thousand times before their own lives.  
This no doubt, was the meaning of our Saviour. And so doth the Evangelist john interpret the same, in that he saith, that our Saviour did by the comparison which he made, signify (as we saw before) by what death he should glorify God. For seeing Peter did glorify God by his death, (as the Evangelist john surviving Peter about 30. years, even to the fourth year of trajan the Emperor, which was 64. years after the resurrection of our Saviour, as the Ecclesiastical history doth testify, he lived to know and understand) it must be acknowledged, that he died willingly for the Lord's sake. And so it appeareth plainly. 2. Epist. Peter, chap. 1.13.14. And yet nevertheless, easily may we admit, that Peter, having still the remnants of human frailty: did not without mighty strive, subdue all natural unwillingness, and whatsoever fear might cause the same.  
In smaller temptations, than such as belong to the enduring of cruel death; the flesh is apt to draw back, as the Apostle Paul plainly teacheth: he even making himself the example, saying, I do not the good thing which I would, but the evil which I would not, that do I. Rom. 7.19. And verse, 21. etc. I find by the law, that when I would do good, evil is present with me. For I delight in the law of God, concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members. O wretched man that I am, etc. Now therefore if in smaller temptations, the flesh is weak: how should there not be sense of weakness in the greatest? according to that saying of our Saviour, The spirit in deed is ready, but the flesh is weak. Yea, even according to that which he found in himself, though infinitely differing from our weakness, seeing there was no home-dwelling sin in his nature, as is in ours: or rather, because his nature was perfectly holy: and yet he having human infirmity, though without sin, could not but, for declaration of the truth of his human nature, show himself unwilling to die, especially such a death as he was to die: had he not more regarded to do the will of his heavenly Father, more than his own, simply considered in that he was man; as his most holy prayer showeth, Father not my will, but thine be done. No marvel therefore, though we poor frail creatures, cumbered with the remnants of sin, should in the flesh find unwillingness, yea a contrary lust of the flesh against the spirit: though through the predominant, and overruling grace of the spirit, we are strengthened to rejoice, as Peter was, with his companions. Act. 5.40.41.42. And so, no doubt, did he in the spirit rejoice at his death: in that he was counted worthy, not only to be scourged, but also to suffer death for the name of Christ.  
The consideration of this human infirmity, even in the most holy Martyrs mixed with sin, is very profitable for us, in divers respects. First, to take away all opinion of merit in their sufferings, that this honour may remain whole and entire only to our Saviour Christ, whose alone it is. Secondly, to comfort ourselves or any other whom God at any time calleth to Martyrdom, though we cannot but have experience of great infirmities, in the fiery tentation: seeing the dearest of God's children, have bidden the assaults of unwilling and timorous nature. In the which respect, worthy is the saying of M. calvin in his Commentaries upon this Scripture; that They who imagine the Martyrs to have had no touch of fear, do gather matter of despair, when they themselves do begin to fear. Qui Martyres nullo metu tactos fuisse fingunt, desperationis materiam sumunt ex proprio metu. And again, the Martyrs could not have triumphed over the enemies of the truth, unless they had first fought against themselves. Non possent nisi secum pugnando, de hostibus veritatis triumphum agere.  
And now further, touching Peter: insomuch as our Saviour prophesied thus of that kind of death which he should die: we may be sure, that it came certainly so to pass; though we cannot give credit, to all things that are written in Ecclesiastical stories, concerning the fulfilling thereof. Neither do the words of our Saviour, (as some have imagined) describe, and determine, that he should be crucified. We will not therefore look much unto human stories in this matter; seeing we have a more certain ground, in the undoubted prophesy of our Saviour; wherein we may safely rest. By virtue whereof no doubt, though Peter was sore maliced (as we may perceive, Act: 12.3.4.) yet as it followeth in the same chapter, he was mightily and miraculously delivered, that the word of our Saviour might take place. So then, as this prophesy of our Saviour, was a warning to Peter, whereunto he was to prepare and dispose himself at the last: so it was as it were a comfortable charter of his life, until old age should come upon him. And even so doth the time reported of his death, in the last year of cruel Nero show; which was about. 36. years, after that our Saviour had foretold thus much to Peter. That which our Saviour vouchsafed to declare unto Peter: is in his secret counsel known and determined concerning every one of us, and all other beside. Let us therefore, even from hence, comfort ourselves: that our times are in his hands: whether we live or die, in youth or in old age, whether we die the death of martyrdom, or otherwise: so that we walk faithfully in his holy ways.  
Thus much concerning the second speech of our Saviour to Peter, we come now to the third.  
Question. Which was that?  
Answer. 19 After the former speech ended (saith the Evangelist john) our Saviour said to him, Follow me.  

Explication  This is a short speech, but it is a speech of great weight and importance. It appeareth, by the next verse, (where it is said, that Peter following our Saviour, saw john also following) that our Saviour speaking these words to Peter (follow me) turned himself, as minding to go to some other place and to take Peter aside with him alone. Nevertheless, there is no doubt to be made, but he minded a further thing: that is, even to teach him yet more familiarly, the former lesson that he had given him: to wit, that as it was his duty to follow him bodily, step by step at his commandment; so he might consider thereby, that it was likewise his duty to be willing to follow him (that is, as we speak to the same purpose, to be an imitator of him) in his death, as well as in his life. Thus much briefly, concerning this third speech, until we come to the repetition of it again, in the fourth speech, where the meaning of our Saviour is made more plain: by occasion of a question, which Peter demandeth of him.  
Question. How doth the Evangelist report this last speech of our Saviour, at this his seventh appearance; and also the occasion of the same?  
Answer. 20. Then Peter (saith Saint john) turned about and saw the Disciple, whom jesus loved, following; who also had leaned on his breast at supper: and said, Lord, which is he that betrayeth thee?  
21. When Peter therefore saw him, he said to jesus, Lord what shall this man do?  
22. jesus said to him, if I will that he tarry till I come, what is it to thee? Follow thou me.  

Explication  In these words of the holy Evangelist, we have both the last speech of our Saviour to Peter, in this his seventh appearance; and also the occasion, which Peter gave thereunto, by a question propounded to our Saviour. Yea and also the occasion which Peter took to ask this question, to consider of.  
The occasion which Peter did both give, and also take; is contained in the former two verses. The speech of our SAVIOUR is set down in the last of these verses. The question which Peter demanded, was concerning john the Evangelist, in these words, But this man, what? For these are the words. His meaning was, to desire to know, either whether our Saviour would have him also to go with him: or else, what should become of him; whether he should likewise be put to death or no. As though he should have said, But as touching this man, what? to wit, shall he do: or what shall he suffer? But whether of these he minded; the one or the other: the answer of our Saviour will show, that it was a curious and an unmeet question for him so boldly to propound.  
The occasion of this question was (as the Evangelist john showeth) because Peter turning himself to look back, saw john also following our Saviour. It is true that john doth not set down his own name: but the description can agree to none but to himself: as chap: 13. verse 23.24. and the 24. verse of this 21. chapter, doth plainly declare. Whence also, we may perceive one cause, why he doth thus describe himself: that is, for the credit of the whole history of this book, against all counterfeit Gospels: like as Paul, for the same purpose, set his hand to all his Epistles, that they might be known to be his, and to have an Apostolical authority, Col: 4.18. and 2. Thes. 3.17. The occasion of which circumspection of the Apostle, read in the same Epistle, ch. 2. verse 2. another cause of this description which the Evangelist maketh of himself may be this; to imply a reason, why Peter was moved to ask this question: insomuch as he thought it strange, that our Saviour should take him alone with him now, when he was wont to call his beloved Disciple john also; when he went a part, as we read, Mark, chap: 5.37. and chap: 9.2. and again chap: 14.33. And thus we may see, how literally (as was noted before) our Saviour biddeth Peter to follow him with his bodily feet; though he intended to teach him an other kind of following: as we shall see further by the answer of our Saviour. This answer of our Saviour hath two parts. The first is a reprehension of Peter's question; the second is a repetition of his former commandment, Follow thou me.  
By the reprehension, we may easily perceive that Peter's question was curious, and unbeseeming him for to ask: specially at this time when he ought rather to have held his thoughts, and meditations upon the revelation and commandment which our Saviour gave him, concerning himself. And I doubt not, but that was one cause why he took him so aside. Whereby we may justly learn this lesson: that it is our duty to be more careful of those things that do concern ourselves, and our own duties; how we may live and die, as God may be glorified in us and by us: then to be curious about others, how long they shall live, or what death they shall die. If I will that he tarry till I come, what is it to thee, saith our Saviour? we see our Saviour doth sharply reprove him. And therefore also, we may easily perceive, that it is no small sin for any to be inquisitive to know such things, as do rather concern others than ourselves: or at such time, as we ought rather, to try our own hearts, then to be inquisitive about others, etc. As in the bodily warfare, every man must keep his own rank and standing, so it must be in the spiritual warfare of the Lord. And every man standeth bound in duty, to take up his own cross, to stand to his own lot, and to bear his own burden, etc. No doubt, the Lord will deal graciously both in life and also in death, with every one that putteth his trust in him, and continueth to walk faithfully before him. It is the duty of every Christian to be careful over other: the magistrate and minister of the word over the people: the master of the family over his children and servants; and every neighbour over other, as the cause shall require, and as their callings will bear.  
But none of these cares, must be with neglect of our own duties, nor exceeding the limits or bounds of our several callings. It must be as master Caluin saith notably well, cura & non curiositas quae nos impediat: that is, It must be care and not curiosity, which would be hurtful to us: the busy body's care is neither good to himself, nor to any other. Verily, every man well minded, shall find so much to do, to keep himself in an even course of good duty, that he shall have little leisure to pry curiously into the state of other, and what may afterward become of them, etc.  
And therefore it is that our Saviour, in the second part of his answer, doth very earnestly repeat unto Peter his former commandment, which it had been more meet for him to have looked unto: whether we consider his bodily attendance upon our Saviour, for a short time, in his going aside; or that we refer it to his constant imitation of him, even unto the death: or that we refer it unto both, not only according to the letter, but also according to the intended allegory, in such sense as the Apostle Paul saith. Be ye followers of me, as I am of Christ, 1. Cor: 11.1. And as our Saviour himself had said before, both to Peter and to the rest. He that taketh not up his cross and followeth after me, is not worthy of me. He that will save his life shall lose it, etc. Mat: 10.38.39.  
And as he said at the first calling, Follow me, and I will make you fishers of men. Wherein no doubt, our Saviour did not only respect their bodily attendance, but also the fruit thereof, in embracing and following that instruction which they should receive from him to the fitting and furnishing of them for his service. Touching these words. (If I will that he tarry till I come) I know not well whether our Saviour meant only until he should return unto the rest of the eleven, after that Peter had gone aside with him for a while: or that they are to be understood concerning john's tarrying in life, and so coming of Christ to be extended to his coming again, at the last day: according to that, john. 14.3. I will come again and receive you to myself. And Act: chap: 1.11. But from either circumstance, the rebuke might well agree to Peter. And the latter sense would amplify the rebuke. Howsoever it was, this we are sure of, from the testimony of the Evangelist john, that albeit it may be, that our Saviour would by these words intimate, that john should outlive Peter: yet they did utterly misunderstand the mind of our Saviour, whosoever from those words imagined, that john should never die. For so S. john himself giveth plainly to understand: as it followeth in the 23. verse, than (saith he) went this word abroad, among the brethren, that this Disciple should not die: yet jesus said not to him, he shall not die: but if I will that he tarry till I come, what is that to thee? In which speeches there is great difference: the one being simple and enunciative; the other conditional, and upon a supposition, or putting of the case as we may say. And beside: our Saviour might well mean, of his tarrying till he came again with Peter. Yet, so far (as the Evangelist saith) prevailed the conceit of john's not dying; that some of the brethren (not ill minded) were deceived in this point. Whereby we may well take this profitable instruction; that in our good meaning we be very careful to understand things aright, to the end we do not mistake one thing for another: lest we embrace an error in stead of the truth, as without good diligence & discretion, specially in speeches of doubtful interpretation; we may easily do. And in this point, it is strange to see, how the devil besotted one even in this age, (as master Beza reporteth) who deluded by the devil under this pretence, as it is like; feigned himself to be this Evangelist john, as if he had been then living. But he was not unworthily burnt for his labour; at Tolouse a city of Narbon in France, as the same Beza saith, for if he had been suffered to live: who knoweth how far he being a fantastical deceiver, might have deluded many poor souls, under the pretended and feigned authority of john the Evangelist. But leaving all fancies, let us inquire somewhat more diligently, into that point following our Saviour, not bodily, but spiritually, whereof he chief speaketh to Peter: that so we may draw to an end of those things, which belongeth to this seventh appearance of our Saviour.  
Question. Wherein doth this kind of following, or imitation, as we call it, consist?  
It consisteth in these two things. First in godliness of life, both toward God, and towards all men: according to the duties of our several places, and callings, wherein we are placed of God.  
Secondly in patiented bearing of the cross for the truth and Gospel's sake: or otherwise; while we walk in the ways of God, every one according to that measure of trial, which God shall think good to lay upon us.  
That this is so: first, as touching godliness of life, from an understanding, and believing heart; it is clear, in that our Saviour Christ, doth not only in respect of his doctrine, but also of his most godly life, call himself the light of the world: as john 8.12. I am the light of this world: he that followeth me, shall not walk in darkness, but shall have the light of life. And chap: 9.5. As long as I am in the world, I am the light of the world: that is, one specially appointed, to glorify God both in word and deed, And chap: 12.35.36. Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you, for he that walketh in darkness knoweth not whether he goeth. While ye have the light, believe in the light, that ye may be the children of the light. And john, 14.6. I am the way, and the truth, and the life. No man cometh unto the father, but by me. Thus by this general metaphor of the light, our Saviour Christ, which is the only true sun of righteousness, as the Prophet Malachi calleth him: is both for doctrine, in the most clear revelation thereof; and for example of life, in paterning out the same doctrine; a most perfect lodestar for us all to look unto. And more particularly, read john, 13.12.13.14.15.16. where, after that our Saviour had washed his Disciples feet, he doth from his own example teach them true love, and humility, two special grounds of godliness. And therefore he saith expressly, I have given you an example, that ye should do, even as I have done to you. Verily, verily I say unto you. The servant is not greater than his master, neither the Ambassador greater than he that sent him. If ye know these things, happy are ye if ye do them. And chap: 15.9 10.11.12. As the Father hath loved me, so have I loved you: continue ye in my love. If ye shall keep my commandments, ye shall abide in my love, as I have kept my Father's commandments and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment that ye love one an other, as I have loved you.  
But it must in no wise be neglected, that (as you answer) our Saviour must be imitated and followed, only according to the duties of our several places and callings, wherein God hath placed us: and in the common duties of Christianity, wherein our Saviour hath gone before us, in most perfect care and conscience of obedience to every commandment of the law of God. For otherwise, the calling of our Saviour Christ, in that he was anointed to be the redeemer, justifier, sanctifier, and everlasting Saviour of the Church of God: it was so peculiar, and proper unto him, that no creature (neither angel or man) can follow him in one step thereof. God hath made him alone, to be wisdom, righteousness, holiness, and redemption unto us, 1. Cor: 1.30. Neither is there any other name, either in heaven, or in earth, whereby we may be saved. Act: 4.12. In this respect, he alone both might and could, by his divine power, work the works of God. And although the Apostles, whom he ordained to be the most immediate and near followers of him, in the ministration of his divine works; yea so as our Saviour promised, that they should do greater works than he did. john, 14.12. yet they did them not in their own name, or by their own power, as they do confess. Act: 3.12.16. but only as the instruments and servants of Christ, appointed by himself, and enabled by the power of faith thereunto. For as touching those, that without the calling of our Saviour presumed to attempt such miraculous works, as they wrought: they found by miserable experience, how vain their attempt was: as we read. Act: 19.13.14.15.16. To the end therefore, we may be true imitators of our Saviour Christ: every one of us, and principally the ministers of the word and Gospel of Christ, must look diligently to the duties of their several callings: that so they in their places, may shine as lights to the rest: and that all Christians after their example may walk as children of the light, every one following other, so far as any do follow our Saviour Christ: according to that of the holy Apostle alleged a while since. Be ye followers of me, as I am of Christ. The reason thereof is, for that though there be many examples of godliness, recorded in the holy Scriptures; and many also to be seen in the Church of God, from time to time: yet there be very few, nay rather none at all, wherein there be not some great sins, and blemishes in their lives, wherein they ought to be shunned and not followed. And therefore we are always to have a principal regard to the example of all examples; even our Lord jesus Christ: who alone (as was noted in the beginning) is the only clear & perfect light, both for doctrine, and life, through the whole course thereof, in every age and condition of the same both publicly and privately, under his parents and otherwise, as hath been declared before.  
Now secondly, as touching our imitating and following of our Saviour Christ, in the patiented and meek enduring of the cross; that is, of every kind of affliction, while we walk in his holy ways: though not to such ends as our Saviour suffered (in that he was a mediator betwixt God and us, to make satisfaction for our sins, etc.) yet to declare the truth both of our obedience to God, & also of our love to our Saviour & his Church: we read first the instruction and encouragement of our Sa: himself hereunto. Mat: 11.28.29. Come unto me all ye that are weary & laden, and I will ease you. Take my yoke on you, and learn of me, in that I am meek and lowly in heart (to wit, in bearing affliction from the hand of God) and ye shall find rest unto your souls. For my yoke is easy, and my burden is light: to wit, that measure of affliction, which God will lay upon you while ye humble yourselves unto him through faith in my name: it shall not be above that strength which he will give you. And joh, 15.18. etc. If the world hate you: ye know it hated me before you, etc. The servant is not greater than his master, etc. Read the place & mark the sundry notable reasons, which our Saviour allegeth, to hearten and encourage us, ro endure afflictions for his sake: as hath been heretofore declared unto you, from the same words of our Saviour. Call to mind also, that which was rehearsed before, concerning their unworthiness to have any part in Christ: whosoever love him not more than their outward peace, or worldly wealth, or very natural life itself. And that we are to follow our Saviour Christ in his sufferings, on the behalf of his Church, & for that love we bear to the brethren, in desire of confirming them in the faith of the truth, even by our sufferings for it, and that even to the death, if need should so require: Read, Philip: 2.17.18. Yea (saith the Apostle Paul) and though I be offered up upon the sacrifice and service of your faith, I am glad and rejoice with you all. For the same cause also, be ye glad and rejoice with me. And Collos. 1.24. Now rejoice I in my sufferings for you: and fulfil the rest of the afflictions of Christ, in my flesh, for his body's sake, which is the Church, etc. And more generally, the Apostle john affirmeth, 1. Ep: 3.16, that insomuch as our Saviour hath laid down his life for us: therefore we ought also to lay down our lives for the brethren. And herein as the Apostle Peter saith, we are partakers of Ch●ists sufferings, 1. Ep: 4.13. yea & our Saviour himself saith that he accounteth himself to suffer in, and with all faithful Christians, whosoever shall suffer for his truth's sake: according to that rebuke, wherewith the soul of persecuting Saul was pierced through, Act: 9.4. Saul, Saul, why dost thou persecute me? In this part of imitation as well as in the former; it is meet indeed that the ministers of the word should be the first and principal: according to the speech of our Saviour directed to Peter, Fellow thou me. Nevertheless it is also the duty of every one, that is a Christian indeed & in truth, to account it his bounden duty, to put his life as it were in his hand, & to be willing to give it for the testimony of Christ, trusting in the grace of Christ, that he will (if need should so require) strengthen him unto it. If we should not profess the name of Christ, unless only so far as it might stand with our worldly profits and pleasures; and but upon condition, we might enjoy peace, and friends, etc. as carnal Gospelers do indent with God: 
The proof of his resurrection by his eight appearance.  what love were this to God and our Saviour? This were no better than self-love. Nay it were worse. For we should herein go about to make the will of God, subject to our will: which were the most unseemly and unreasonable thing in all the world. It were also in vain, yea rather a miserable thing, for any to suffer for ill doing, or for wicked heresy, etc. For such are no better than the devils Martyrs, and such as shall be found like selfe-murderers, guilty of their own blood, and most traitorous enemies to the glory of God. But if we shall profess the name of Christ, and constantly obey his Gospel, striving lawfully whatsoever affliction and trouble ensue upon it: then behold as we do conform ourselves in a right imitation of our Saviour in afflictions; so shall we be made conformable unto him, in his heavenly glory. For so the Apostle saith, Thou therefore suffer afflictions, as a good soldier of jesus Christ, etc. If we suffer, we shall also reign with him. 2. Tim: 2.3. & 12. Read also, Rom: 8.17.18. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may be also glorified with him For I account that the afflictions of this present time, are not worthy of the glory that shall be showed unto us. And verses, 28.29.30. Likewise, 2. Cor: 4.17.18. And 1. Peter, 4, 13. Rejoice in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice.  
Thus much therefore, of the speeches of our Saviour directed more particularly unto Peter in this his seventh appearance: though not for Peter's admonition, and instruction only; but also for the common instruction and warning of all, as hath been declared. And so we conclude this whole appearance of our Saviour, with all his speeches and actions, for this time: beseeching God, that, as we have, some good space of time, continued in the laying open of these things, which confirm the resurrection of our Saviour: so our hearts may be more and more confirmed in the Article of our faith concerning the same. For this is the general use and end both of all these appearances, and also of those which are yet behind; and of all the things done and spoken therein: beside the particular uses, which we have seen in the handling of them. And verily me think, that we hearing that our Saviour hath so often showed himself to his Disciples, working so many great works, and continuing his speeches so graciously unto them: but we ourselves must needs be put out of all doubt concerning the truth and certainty of it, together with them.  
Now concerning the words of the Evangelist john in the last two verses of this chap: which are a general conclusion of the whole history of the holy Gospel: it shall not be amiss for us, to consider of them in a few words, before we proceed to the other appearances mentioned by the other Evangelists, and by the Apostle Paul: as hath been observed before. For they shall beside other instructions give us a good passage unto them. Rehearse his words therefore.  
Question. Which are they?  
Answer. 24. This is that Disciple (saith S. john) who testifieth of these things, and we know that his testimony is true. 25. Now there are also many other things which jesus did, the which if they should be written every one, I suppose the world would not contain the books that should be written. Amen.  

Explication  Briefly, concerning these words of the Evangelist: we have two things very religiously to consider of. The first, we may call a justification of the undoubted, yea even canonical truth; not only of the history of the resurrection of our Saviour Christ: whereby we are assured of our justification by him (as we are afterward further to consider) but also of the like certainty of the truth of the whole history, in such sort as it may justly be reckoned in the catalogue of the holy Scriptures of God. This justification is double. First, from the holy testimony of the evang. himself, even the evang john; as the former description of himself, compared with the present text, doth evidently declare: as hath been observed before. The which john, as he was in especial manner approved of Christ, and sanctified to be a choice witness, to bear record of the word of God, and of the testimony of jesus Christ, and of all things that he saw, Revel: ch. 1. v. 2. And verse. 4.  
A brother and companion with other the faithful servants of God then living, 
The proof of his resurrection, by his seventh appearance.  in tribulation, and in the kingdom, and patience of jesus Christ, etc. so he is accordingly to be esteemed, & acknowledged in the Church of God. Secondly, the justification of this most holy History, is made authentical, from the testimony of many other faithful Christians; not only Apostles: but also many other, of the which some were then living with the Evangelist john. Who no doubt, knew the truth thereof by their eye, and earewitnes: partly by themselves, and partly from those which did see and know the things contained therein. Even such brethren, as the Evangelist maketh mention of, as we heard even now. In which respect also, he speaking in our present text, of his own testimony, first, in the singular number; changeth his speech by & by: and saith in the person of many other beside himself, And we know that his testimony is true. This therefore is the first, the which (as was said) we are religiously to observe, in this first part of our text, the 24. verse. The second thing contained in the 25. verse, which is the last of the book: it is the preventing of those either objections which men of cavilling spirits might make: or of scrupulous doubts, which might rise in the minds of some not so ill minded, to the weakening of the credit of the s●me his holy writing, or the writings of any other of the holy Evangelists.  
The objections of cavilling spirits (such as Atheists and others) are tending to the rejecting of all things, under pretence that this Evangelist being a pro●essed Disciple of Christ, yea a Disciple specially favoured of him: hath in way of gratification, and for the credit of his master feigned many strange works to be wrought by him, etc. All which objections the Evangelist preventeth, most wisely and fully; in that he saith, he set down but a few things, in stead of many; yea in stead of infinite works, which jesus did: as we shall have occasion to observe further, by and by.  
The scrupulous doubts of other not so ill minded, who might be troubled in their minds, at some diversity in the record of the same story, as it is set down by him, and the other Evangelists, in that some make no mention of the things which other do: john himself, though he record many both words & works, which they do not in one word touch: yet they again report some other things, which he is silent in, etc. For the preventing of these scruples, he saith, that the cause of such diversity, easily ariseth from the infinite number of the works of our Saviour Christ, and the manifold variety of the excellent speeches which he uttered, according to the innumerable occasions which were offered unto him, etc. For so many (saith he) were the divine works of our Saviour; and accordingly, no doubt, his most excellent sayings were so many, and so often repeated, with such variety, in regard of circumstances especially, (though of the same kind with those mentioned) that if they should be written every one: I suppose (saith the Evangelist) that the world could not contain the books that should be written. Nevertheless, as he hath testified before, concerning the history of the resurrection: so he giveth to understand, as touching every other part of the whole history: that so much is written, and recorded by him, and the rest of the holy Evangelists, as do contain a sufficient ground for the establishing of our faith, to the attaining of eternal salvation And that in such sort, that we need not desire any other history of that argument. And therefore it is a worthy annotation, as the learned Beza and others have hereupon very religiously resolved of, briefly set down in these words; Vera est Christi historia, nec hominum curiositati sed saluti, sancto cum delectu praecepta. The history of Christ is true, not written to serve men's curiosity, but for their salvation, and that in holy discretion. The which sentence master Caluin uttereth more at large in these words, Certè cum divinitus nobis ordinati fuerint testes, sicuti fideliter defuncti sunt suit partibus: ita nostrum est vicissim, ab eorum testimonio, totos pendere, nec plus appetere, quam ab illis proditum est; praesertim cum eorum calami certa dei providentia gubernati fuerint, ne immodica rerum congerie nos onerarent, & tamen delectu habito traderent, quā●um expedire noverat, qui solus sapiens est. & fons unicus sapientia Deus: cui lans & gloria in perpetuum. Surely (saith Caluin) seeing they, (that is the Evangelists) have been ordained of God to be his witnesses unto us: like as they have performed, that which belonged unto them faithfully: so it is our part again, to depend altogether upon that testimony, which they have given: and to desire no more (to wit of any other pretended Evangelists) than they have declared unto us. The rather for that their pens have been guided through the providence of God, even of set purpose, so as they should not oppress us with too great a multitude of things; and yet should make such choice, that they should deliver so much, as he that is only wise, even God, the alone fountain of all wisdom, did know to be sufficient: to whom be praise and glory for ever. And touching the certainty of all things recorded by him, the Evangelist concludeth his book and earnestly affirmeth it by this word, Amen. As though he should say, all is very true: even in such sense as our Saviour beginneth many of his sayings, with this same redoubled affirmation, Amen, Amen, that is, verily, verily, I say to you that which is most true.  
But yet one word more, for the understanding of the meaning of the holy Evangelist john, in these words of his; If every thing should be written which jesus did, I suppose the world would not contain the books which should be written. We are to consider first (as was touched before) that the Evangelist doth metonymically comprehend all his particular speeches, with every one of his actions and works in particular. Secondly, that he meaneth, if they should be all written, and set forth so largely, as the most high worthiness of them deserveth. Thirdly, we are to consider, that the Evangelist doth not so much respect the wide capacity of the world, as the slender capacity, and willing tediousness, whereunto the minds of the people of the world are apt: specially concerning the words and works of God. For so the word Cosmos (that is the world) is used by the same Evangelist often times, whether we respect the better sort, that is the elect of God: as chap: 3.16.17. and chap: 12.19. or the worse sort, even the wicked and reprobate, chap: 1.10, and chap: 17.9. And so also may the word Choresai, (that is to contain or receive) signify as cha: 8.37. My word (saith our Saviour) hath no place in you, on chorei en umin, and likewise 2. Cor: 7.2. Choresate emas receive us, saith the Apostle Paul: that is, be ye well affected toward us; do not exclude or shut us out of your hearts, according to that straightness which he had spoken of in the 12. verse of the former chapter. And Matth: 19 verse 11. all men (saith our Saviour) cannot receive this thing, Ou chorousi. And ver: 12. He that can receive it, let him receive it. O dunamenos chorein choreito. And in this respect, well saith M. F. jun: upon the Syrian translation by Trem: Sensus est, non esset futurus in mundo quisquam, qui ea omnia animo capere, & mente complecti posset prae varietate rerum gestarum, ac multitudine. Not one in the world should be able to comprehend in his mind (to wit, which our Saviour spoke and did) so many in multitude, and of so great variety of sorts were they. Master Caluin upon these words of the holy Evangelist S. john, Non tantum (inquit) numerus operum Christi considerandus est, sed pondus quoque, & magnitudinem expendere convenit. Divina illic Christi Maiestas, qua sua infinitate, non modò sensus hominum, sed coelum & terram (ut ita loquar) exhaurit, suum illic fulgorem mirabiliter proferebat. In eum, si evangelista oculos conijciens, attonitus exclamat: iustam narrationem, ne a toto quidem mundo capi posse, quis miretur? That is, not only (saith he) are we to consider the number of the works of Christ, but it is meet, that we do therewithal, ponder the weight & greatness of them. The divine Majesty of Christ, which draweth, not only all the understanding that is in man, but even heaven & earth dry (if I may so speak) did in marvelous manner cast forth the brightness of itself in them. Now therefore, who may think it strange, that the Evangelist casting his eyes upon it (to wit, upon that brightness) should break forth as one astonished, and say, that the whole world could not be capable of a full Narration? Finally, though we do admit that the evang. should more barely and simply, use an Hyperbolical, or excessive speech, according to that figure or trope, which is in use in the common speech of men; 
The proof of his resurrection by his eighth appearance.  as when we note a very great number by the word infinite, or the whole by the greatest part of a thing: yet, as the same most learned and godly interpreter, saith, Minime reprehendendus est: si trita recepta figura, ad commendandum operum Christi excell●nti 〈◊〉 utitur. Scimus enim, ut se ad communem loquendi modum accomodes Deus, r●ditati● nostrae causa, imo interdum quodammodo ba●b●tiat. The Evangelist (says M. Caluin) is not to be found fault with, though be die use a common received figure to commend the excellency of the works of Christ. For we know that it is the manner of God, in respect of our rudeness, to frame himself to speak after the common use, yea sometimes to speak after a sort unperfectly, as Nurses use to speak to young children. But of this enough, though (as I trust) not too much; lest any should stut and stumble too much, about this speech of the Evangelist: the which is sufficiently cleared by as expedite and plain a pronunciation of the servants of God, as may in this case be required. Now having finished the testimonies of the Evangelist john: we proceed to some other appearances of our Saviour, recorded by other Evangelists, and by the Apostle Paul: and that with the good leave and liking of this Evangelist (as was touched before) in that he acknowledgeth, that there were more things done (yea and spoken also) than he hath reported, and that some of the same are set down with like faithfulness, by such as God had sanctified, and appointed thereunto.  
THe eighth appearance of our Saviour is next, where is that recorded unto us? Question.  
Answer. 16. Then (saith the Evangelist Matthew, chap. 28. verse, 16. etc.) The eleven disciples went into Galilee into a mountain, where jesus had appointed them.  
17. And when they saw him, they worshipped him: but some doubted.  
18. And jesus came and spoke unto them, saying, All power is given unto me both in heaven and in earth.  
19 Go therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the holy Ghost.  
20. Teaching them to observe all things, whatsoever I have commanded you: and lo, I am with you alway, until the end of the world, Amen.  

Explication  This we have reckoned for the eight appearance; and so it is very like to have been: so far as we can perceive. In the which appearance, our Saviour used some further speech to his disciples; more than that which the Evangelist Matthew expresseth, as we read in the Evangelist Mark. chap. 16. ver. 15.16.17.18.  
Let us hear his words also: and so consider of them both. Which therefore were the words of our Saviour, as he reporteth them in some points, more fully, Question. then S. Matthew?  
Answer. 15. And he said unto them (saith S. Mark) Go ye into all the world, and preach the Gospel to every creature.  
16. He that shall believe and be baptised, shall be saved: but he that will not believe, shall be damned.  
17. And these tokens shall follow them that believe: In my name they shall cast out devils, and shall speak with new tongues.  
18. And they shall take away serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover.  

Explication  Thus than it is plain, that the Evangelist Mark is in some part of his report, more full than the Evangelist Matthew. But seeing both were guided by one and the same spirit of truth, let us consider the texts of them both, even as if they were but one. Question. In what order may we do this?  
Answer. First, the persons to whom our Saviour appeared, are noted.  
Secondly, the place where he appeared unto them.  
Thirdly, how they were affected, and what they did, upon the sight of him appearing unto them.  
Fourthly, the speech which our Saviour used to them, is recorded and set down. Explication. The Persons to whom our Sa: appeared at this time, were the eleven, whom he had chosen to be his Apostles to preach the Gospel to all Nations, after his ascension up into heaven. The which is the rather to be observed, because the speech of our Saviour following, could agree to none other, but unto them. Hear also it is not impertinent, to call to mind that insomuch as Thomas was at this time, with the rest, when our Saviour reneweth and confirmeth his Apostolic Commission unto them: that he is authorised, as well as any of the rest, to be an Apostle of our Lord jesus Christ: though he was absent at that appearance, wherein our Saviour first showed himself to all the rest of the eleven.  
The place where our Saviour appeared at this time, is no more particularly expressed then thus, that it was in Galilee, on such a mountain, as our Saviour had himself appointed them. It may be, it was the mount Tabor, on the which also, it is thought, that he was transfigured: and that therefore it is called of Peter the holy mount. 2. Epist. 1.18. But because it is not expressed by the Evangelist, what mountain it was; it is not meet that we should be curious in desire to know what mountain it was. The appointment of our Saviour, which the Evangelist Matthew mentioneth, is the same (as it is most like) which he had spoken of before, chap. 26.32. where he reporteth, that our Saviour told his disciples, that he would go before them into Galilee, after that he should be risen again. Of the which also, the Evangelist testifieth again, in the 7. verse of this 28. chapter: that the Angel told the women, that our Saviour did so, as he had promised, and willed them to tell the Disciples, that if they would go into Galilee, there they should see him. And Mark, 16.7 Nevertheless, the neglect of the disciples, to do hitherto, as the Angel had insinuated unto them, by the message of the women, may sufficiently argue, that our Saviour revived this his appointment, before they went. But of this negligence of the disciples, we have spoken before. Hear only let us furthermore observe, the constancy of our Saviour, in performing this mercy to the disciples which he had promised: though they had deserved, by their negligence, not to have seen our Saviour in Galilee at all, or any where else.  
Now thirdly, how the Disciples were affected at the appearance of our Saviour, upon the mountain; the Evangelist giveth us plainly to understand, in that he saith, that they worshipped him: to wit, with religious and divine adoration and worship, and not in a civil manner.  
For this effect showeth that they were religiously affected, in beholding, and considering that his divine majesty and glory, wherein he showed himself unto them. But how then is it said, that some of them doubted? This cannot agree with religious worship, which must be done in faith, or else it cannot be pleasing to God. It may be answered to this, that howsoever some of them doubted at the first, whether it were he or no, while he was further off: yet upon his approaching, they recovering themselves, got victory against their doubting, and worshipped him with the rest: all of them being verily persuaded that it was he.  
And herein it may also be justly very profitable unto us, to weigh well with ourselves; how deeply, doubtfulness and distrust is rooted in our nature: in that it is so apt to return after many former victories, as it did here to some of these Disciples. For that infirmity which was in them, concerning the resurrection of our Saviour, and the discerning of his Person, is daily to be found in us, concerning the same and other matters of faith, recorded in the holy Scriptures: even so often as we come to any serious examination, whether we do truly and in deed believe them or no.  
But let us come to that which you rehearsed in the fourth place: that is, to the speech of our Saviour which he used to his Disciples, in this his eighth appearance.  
Question. In what order are we to dispose of it; so as we may most commodiously contrive the words, of both the Evangelists, as it were into one text?  
Answer. In the Evangelist Matthew, we are to consider.  
First, that our Saviour minding to renew, and to make more plain his Apostolical charge and commission to his Disciples; useth certain words in way of preface, both to declare his most just, and princely authority, which he had to lay the same upon them: and also for the animating and encouraging of them, to submit themselves to the willing undertaking, and performance of it, in comfortable hope of all good and blessed success from him.  
Secondly, we are to consider, that he describeth and prescribeth unto them, what their charge and commission was, in the several parts thereof.  
Thirdly, that he promiseth them, that while they should discharge their duty faithfully; he would be present and assistant unto them: yea, so as he extendeth this his promise inclusively, to all faithful Ministers of his holy word and Gospel, to the end of the world.  
And in the Evangelist Mark, our Saviour doth express after what manner, he will be present and assistant.  
First, more generally, both with them, and all faithful Ministers, to make their ministery effectual, to the salvation of all true believers.  
Secondly, and that more particularly, with the Apostles themselves, in some special manner, for their time: not only to salvation, but also to the bestowing of sundry extraordinary gifts, for the effecting of many strange things, to the honour of their ministry, and to the confusion of the adversaries of his Gospel.  

Explication  In this order, we may in deed, commodiously consider of this most holy speech of our Saviour, which he used in the time of this eighth appearance. Let us therefore stay a while upon it from point to point.  
And first, concerning these words which our Saviour used in way of preface, All power (or as the word signifieth, All authority or pre-eminence) is given unto me, both in heaven and in earth: they do manifestly declare, that he had full authority to put his Apostles into that Commission and charge, which he minded to lay upon them: yea, which he had already committed unto them, though the time of the execution of it, was not yet come. And in as much as their office, concerned not only the procuring of the peace, and welfare of the souls, of all that should submit themselves to their ministery here on earth: but also the procuring of their eternal salvation, in the heavens. And contrariwise, seeing their ministery tended to the conviction and condemnation of all unbelievers, and such as should rebel against the doctrine of the Gospel (according to that which our Saviour had before his death said to them, under the name of Peter, I will give unto thee the Keys of the Kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven: Matthew, 16.19. and according to that he had said expressly to them all, both before his death. chap. 18.18. and john, 20.23. after that he was risen from the dead, Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained. Hereupon (I say) our Saviour doth to singular purpose certify his Disciples, that all power, both in heaven and earth, belonged unto him: according to that, he had told them divers times before his death, Matthew, chapter, 11.27. All things are given me of my Father. And john 3.35. The Father loveth the Son, and hath given all things into his hand. And chapter, 17.2. in his prayer, Thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him.  
And the rather also, he doth so now; because he knoweth that his Apostles should meet with the resistance of all kind of power, here on earth, opposing itself even against his heavenly ordinances: both earthly power of wicked men, and spiritual power of the devil, that Prince which ruleth in the air. Eph. 2.1. and chapter. 6.12. such as are there called principalities, and powers, and spiritual wickedness in high places, or in heavenly matters, entois epouranjoys.  
Our Saviour therefore, intending in these words, to authorize his Gospel, and the ministery thereof: he taketh the like course, which the Lord taketh; yea, which he himself, in that he is one God with the Father, did take at the publishing and authorising of the Law: before which were uttered the like words of preface to the like end, I am the Lord thy God, etc. But this being so, here a question ariseth, why our Saviour should say, All power is given me, and not rather, All power in heaven and earth is mine.  
Question. What is to be said for the answer of this?  
Answer. In these words, our Saviour doth not speak of himself, in respect of his Godhead, simply considered: but as he is a mediator betwixt God and man; and so not only God, but also man.  
Whence it is, that although in respect of his Deity (wherein he is equal to God) he might have said, All power is mine, properly and without gift▪ yet in regard of his humanity (wherein he is inferior) he did choose rather to speak thus, All power is given unto me, that is to say, from the Father.  

Explication and proof.  So indeed is our Saviour to be understood. Nevertheless, as the power of our Saviour, is hereby nothing contracted, seeing he that is man, is also God (and therefore must of necessity, in that respect, have a divine, that is, a most sovereign power, or authority, pre-eminence, & dignity, as the word (exousia) signifieth) so the comfort of these words, whereby the Gospel and ministery thereof is authorised, is nothing the less to us, but rather much greater hereby. According as our Saviour, for the same cause doth stand upon it emphatically (as we may say) and in way of singular amplification, as we read, john 5.26.27. As the Father hath life in himself, so likewise hath he given to the son, to have life in himself, And he hath given him power also, to execute judgement, in that he is the son of man. The same amplification doth the Apostle Paul, verse, Act. 17.31. God hath appointed a day, in the which he will judge the world in righteousness, by that man, whom he hath appointed, whereof he hath given assurance to all men, in that he hath raised him from the dead. And Philip. 2.7. He made himself of no reputation, and took on him the form of a servant, and was made like unto men, etc. Wherefore God hath also highly exalted him, and given him a name above every name. That at the name of jesus, every knee should bow, etc. Thus hath God exalted him, even for that he humbled himself to be man, etc. Read also, 1. Tim. 2.1. There is one God, and one Mediator betwixt God and man, which is, the man Christ jesus, who gave himself a ransom for all men, etc. And Heb. 2.9.10. etc. 16.17.18. And all, according to the prophesy of Daniel. chap. 7.13.14. As I beheld in visions by right, behold one like the son of man came in the clouds of heaven, and approached to the ancient of days, and they brought him before him, and he gave him dominion, and honour, and a Kingdom, that all people, and nations, and languages, should serve him: his dominion is an everlasting dominion, etc. This therefore might; and no doubt, did notably serve to animate, and encourage the Apostles to receive their power and authority from our Saviour, even in that he was man, and had received it of the Father, that he should impart, and communicate it unto them: according to that he had said before. john. 20.21. As my Father hath sent me, so send I you. This also may justly be comfortable, to all faithful Ministers of the Gospel, to the end of the world, as we shall see good ground for it afterward, in another part of this holy speech of our Saviour. And the rather because he that giveth this commission, and charge (even the man Christ) he is the King of Kings, 
Revel. chap. 19 16.  etc. Now for the present, let us come to the second part of our saviours speech: wherein (as was answered) our Saviour doth both describe, and also prescribe unto the Apostles, their commission and charge: as well touching the largeness of the places, wherein they were to put it in execution; as the limits and bounds of the principal duties thereof.  
Qu. First therefore, How large was their commission, in respect of the places and precincts of their jurisdiction, if we may so speak?  
Ans. The places, and as we may say, precincts of their commission and charge, were as large as the compass of the whole word.  
Expli. It is true. So our Saviour doth measure it forth unto them; as was figured by the Angel in Ezekiel, chap. 40, etc. in that he saith, Go therefore, and teach all Nations. Matth. 28.19. and Mark. 16.15. Go ye into all the world, and preach the Gospel to every creature: to wit, to every creature that hath understanding, and is fit to hear the Gospel preached: whether jew, or of any other Nations under heaven. And herein, (beside some other circumstances, as hath been already observed) the commission of the Apostles, differed from all other Ministers of the word, whether Prophets, or Evangelists, or Pastors, and Teachers. This therefore is worthily inferred upon the former universal power of our Saviour; in that, after he had said, All power is given unto me, etc. he addeth thereupon, Go therefore into all Nations, etc. As though our Saviour should say, I will be with you, and stand by you, and bear you out, and provide for you, and bless you in all places, whethersoever ye shall go: seeing I am given for a light of the Gentiles, & to be the salvation of God, to the end of the earth: that is, through all the world. Isai. 49.6, etc. Psal. 2.8. Such was the largeness of the Apostles commission.  
Question. Now how were their duties limited and bounded?  
Answer. They were all comprehended in these two, Teaching and Baptizing: which are the principal among the rest.  

Explication.  So indeed it is evident by the express words of our Saviour. First, in that he saith, Go ye and teach, etc. Secondly, in that he saith further, Baptizing them, etc. Touching either of these duties, there are divers things to be observed.  
Question. Which are they?  
Answer. First, concerning teaching; our Saviour showeth, both what doctrine is to be taught, and also in what manner, and to what end.  
Secondly, concerning Baptizing; we are likewise from the words of our Saviour, to consider what the thing itself: to wit, Baptism is: and in what form or manner, it is to be administered, and to what purpose.  
Let us therefore consider a little of these things.  
Question. And first, what doctrine is that, which our Saviour commanded his Apostles to teach? And in what manner would he have it taught?  
Answer. The Evangelist Mark showeth, that our Saviour expressed part of his mind in this behalf, in other words than saint Matthew mentioneth, saying, Preach the Gospel. But he maketh a further supply in Matthew, in that he addeth these words, Teaching whatsoever I have commanded.  
In these words indeed, our Saviour showeth plainly, what his mind was in either respects. 
Explication.  For by the word Gospel, it is evident, that he would have the glad tidings of salvation known, and assured to all, that would by faith embrace and acknowledge him to be their Saviour: and that even of the mere grace and favour of God, through him, how worthy soever they be in themselves, of eternal death and condemnation. In which respect, the Gospel is called the word of reconciliation. 2. Cor. chap. 5. verses 18, 19, 20, 21. Not that our Saviour would not have the Law and the moral duties thereof preached: for he himself commandeth, that every man be careful to obey them: but he showeth what that is which his Apostles, and so all other the Ministers and Preachers of his holy word, should principally intend. And yet, as touching the Law, it appeareth thereby, that though he came not (as he himself professeth) to destroy, or utterly to dissolve and loosen the authority of it: (catalusai) but rather to establish it, as it is a rule of righteousness and obedience to GOD: yet he would not have it preached otherwise, then as being to the benefit of all true believers, fulfilled in him: so by him, who is the end and fulfilling of the Law, in that the righteousness thereof is performed, the curse is removed, and all transgression and guiltiness of sin, is perfectly satisfied for, touching all such, as have truly repent and have unfeigned care to serve God, in the obedience of it; though they cannot fulfil it, but in many things (though to their godly grief) do sin against it: as elsewhere hath been more fully declared: and as we may read testified and confirmed, Matth. 5 17. And Rom. 3.31. and chap. 10.4. and Gal. 3.24. and 1. Tim. 1.5, 6, 7, 8, 9, 10.  
Now, as touching the manner of teaching, the Gospel which our Saviour requireth; that is contained in the word Preach: the which, according to the use of the Greek word cerusso or cerutto, and more nearly from the Latin word Praeco, which properly signifieth a Crier, which uttereth things with a loud voice; whether proclamations of laws and edicts of Princes, or of things set forth to common sale. It is metaphorically, or in a borrowed sense applied in the holy Scripture, to signify an earnest, and zealous, and audible publishing of the gracious message and counsel of God, touching the salvation of his people: according to that Isai 40.4. where john the Baptist, a most earnest and zealous Preacher, is prophesied of under the name of a Crier in the wilderness. And chap. 58.1. the Lord commandeth his holy Prophet, to cry aloud. And jonah, chap. 1.2. Go to Niniveh and cry against it, etc. And again chap. 3.2. Cry out that outcry: that is, preach the preaching which I bid thee. The which open and earnest publishing; our Saviour expresseth elsewhere, when he saith; What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach you on the houses. Matth. 10.27. And furthermore, what is meant by preaching, we may more fully understand, by that which the Apostle of our Saviour Christ Saint Paul writeth, 2. Tim. 4.2. Preach the word (saith he) be instant in season and out of season: improve, rebuke, exhort with all long suffering, and doctrine. Preach the word, saith the Apostle. And because it might be demanded, But what mean you by preaching? He addeth, improve, rebuke, exhort, etc. as though he should say, This is preaching, when the word of God, and holy Scriptures, are so interpreted, that the truth is opened by collection of doctrine, error in judgement is convinced, wickedness of life is reproved, slothfulness to good duties, is by exhortation chased away, as much as may be, by the wise ministery of the Preacher, etc. For to these ends are the holy Scriptures given of God to his church, and put into the hands of his faithful Ministers; as the same Apostle teacheth, in the same his Epistle, in the end of the chapter immediately going before. And all this must be done, not in curious affected eloquence, after the manner of Heathen Orators: neither in affected obscurity, under a colour of profound learning, as some of the heathen Philosophers have done: but in as much plainness, and simplicity, as may both best suit and answer the gravity of the holy Scriptures; and also be most fit, for the edification of those, that be the most weak and simple of the whole auditory and congregation: according to the example and instruction of the same excellent Apostle, 1. Cor. 2.1, 2, 3, 4, etc. But of all that belongeth to the right manner of Teaching, time will not serve us to speak now. Such as upon this occasion, desire to consider of this matter further, may have recourse to that which is set down in the beginning of the former part of our Treasury. Only let us here observe this one thing more, concerning Preaching; that this is the gracious means, which the mighty Prince our Saviour, useth to subdue his people by: and that he differeth herein, from all the Tyrants of the world, who subdue people by fire and sword; even as much as heaven is distant from the earth. For they destroy life, before they teach the right use of it, or show the way to a better, etc.  
The last point which we are for the present to consider of, is the end of Teaching: the which, as our Saviour giveth to understand in the words of his commission to his Apostles, is obedience; not in this or that instruction only, with neglect of any of the rest: but in all things, so far forth, as our Saviour requireth of every one, both generally, touching the common duties of christianity; and particularly, touching the duties of every man, in respect of his several estate, condition, and calling.  
Qu. In what words doth our Saviour express thus much?  
An. Teaching them (saith our Saviour) to observe all things, whatsoever I have commanded you.  

Explication  Our Saviour meaneth, whatsoever he had commanded them to teach every man, what belongeth unto him, in such respects as were even now mentioned. According to that which the Apostle Paul writeth concerning himself and the rest, in testimony of their obedience to the commandment of our Saviour. Col. 1.28.19. We preach Christ the hope of glory, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus: whereunto I also labour and strive, according to his working, which worketh in me mightily. And 1. Thessal. 4.1, 2. And furthermore, we beseech you brethren, and exhort you in the Lord jesus, that you increase more and more, as you have received of us, how you ought to walk and please God. For ye know what commandments we gave you by the Lord jesus. And 1. Cor. 11.23. concerning the supper of the Lord, I have received of the Lord (saith the same Apostle) that which I have delivered unto you. And the Apostle Peter, 2. Epistle chap. 3.1, 2. This second Epistle I now write unto you beloved, wherewith I stir up and warn your pure minds, to call to remembrance the words which were told before by the holy Prophets, and also the commandment of us, the Apostles of the Lord and Saviour. So then, as the Apostle james teacheth, chap. 1.22. all true christian hearers of the word preached and taught, they must be doers of the word, and not hearers only, deceiving themselves, etc.  
Thus much concerning Teaching, the first principal part of the Apostles Commission.  
Now touching the second part, which concerneth Baptizing; we are, to the understanding of the meaning of our Saviour, as was answered, to consider: first, what Baptism is: secondly, in what form of words it is to be administered: thirdly, to what end and purpose.  
Question. First therefore, what say you that Baptism is?  
Answer. The word Baptism, from the Greek word, signifying the putting of a thing to be washed under the water, as I have heard you say: it is here, in those words of our Saviour, and in many places of the new Testament, (as I have been further taught) to be understood of a holy and religious kind of washing, by putting of the face, the chief part of man's body, under the water.  

Explication & proof.  So the Greek word Baptizo signifieth indeed: and thus it is of necessity to be understood in this most holy speech of our Saviour: as it is evident, Matth. 3.13.16. from the baptizing of our Saviour himself, by john the Baptist, whereunto our Saviour submitted himself, and sanctified our Baptism in his own flesh. For he went into the river Iorden to be baptised: and so soon as he was baptised, it is said that he came out of the water again. Likewise, Acts 8.35, etc. After that Philip the Evangelist, had from the prophecy of Isaiah, preached jesus to the Eunuch: the Evangelist Luke reporteth, that as Philip and the Eunuch went on their way, they came unto a certain water, and the Eunuch said, See, here is water: What doth let me to be baptised? etc. And then, verse 38. it is further said, that they went down, both of them into the water, and that Philip baptised the Eunuch. So that it is plain, that the baptizing which our Saviour Christ speaketh of, is a holy and religious, or sacramental washing; not of the clothes, but even of the bodies, and persons of men themselves: yea even of their souls, according to the spiritual signification, and use, whereunto our Saviour hath sanctified the same. The which holy use, will more manifestly appear from the interpretation of the form of the administration of it. Whereunto let us now come.  
Qu. In the next place therefore, after what manner, is this holy baptizing, or sacramental washing to be administered?  
The form and manner is this, that the Minister of the Gospel, do apply the water, to the party that is baptised: Answer. In the name of the Father, and of the Son, and of the holy Ghost.  

Explication and proof.  This is indeed, the very full and complete form, yea and the very substance of this holy Sacrament. The which, the Churches of our Saviour Christ, have in conscience of this commandment of our Saviour, constantly and dutifully observed. And though we do not read this form of baptizing, usually expressed in the holy Scriptures, (or it may be, not at all fully expressed, where the administration of baptism is recorded, but synecdochically, under the name of Christ alone) yet from the institution of it, we are to understand, what the usual practice was, and how all those brief and synecdochical records, are to be understood. In which respect, it is very worthy the observation, that at such time, as certain Disciples of Ephesus, answered the Apostle Paul, that they had not so much as heard whether there be any holy Ghost: he asked them, Unto what were ye then baptised? Act. 19.2, 3. So then, the form, yea the essential form, as we may say, of christian baptism: is in the name, or into the name of one only true God, three distinct persons, the Father, the Son, and the holy Ghost.  
The meaning of this form of christian baptism, will, as was further said, be the more clear unto us, from the consideration of the ends and uses, of this holy ordinance of our Saviour: and therefore let us speedily come unto them.  
Question. Which may they be?  
Answer. Our Lord jesus Christ, hath ordained this Sacrament, to be an outward sign and seal, of his adopting of every true believer, in his Son, the same our Lord jesus Christ: to be received into his most gracious covenant, of the remission of sins, and of the inheritance of eternal life and glory, in the kingdom of heaven.  
And he hath ordained it also, to be a profession of their and our, dedicating and vowing of ourselves to him, to his spiritual worship, and faithful service alone, so to continue all the days of ou● lives; yea even for ever and ever.  

Explication and proof.  That the baptizing which our Saviour hath commanded, is a sacramental or outward sign, and seal of his most gracious accepting of us the profane and heathen Gentiles, into his holy covenant, to assure us by his holy Spirit, of his fatherly goodness & mercy, in the forgiveness of our sins, etc. through the death and resurrection of his only begotten Son, the same our Saviour: it may be evident unto us, from that which was long before prophesied, by the holy Prophets of God, being compared with the accomplishment thereof. For whereas the Lord God hath said, as we read, Hosh. 1.10. In the place where it was said unto them, ye are not my people: it shall be said unto them, ye are the sons of the living God. And chap. 2.23. I will say to them which were not my people, Thou art my people. And they shall say, Thou art my God: he hath now long since fulfilled it to us, together with the holy remnant of the jews; according to the holy testimony of Saint Paul, Rom. 9.24, 25, 26. And he hath confirmed it, by this Sacrament of holy Baptism, to the ends above mentioned: so that it is our duty, to acknowledge, all thanks to be most due unto our God, for that, as he promised by the same his holy Prophet, Hos. chap. 1.7. (I will have mercy upon the house of juda, and I will save them by the Lord their God: that is, by the Lord jesus Christ, one God with the Father and the holy Ghost) so he hath performed it unto us. And it is the same thing which he foretold by his holy Prophet Ezekiel, chap. 36.25, 26, 27. saying, Then will I power clean water upon you, and ye shall be clean: yea from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new Spirit will I put within you, and I will take away your stony heart out of your body, and I will give you an heart of flesh, and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them, etc. and ye shall be my people, and I will be your God. In all which promises of the Gospel, we through our Saviour Christ, have our part with them: and this our baptism, is a seal of it to us, as well as to the believing remnant of them: according to that which we read, Acts 2.38, 39 compared with chap. 10.47, 48. Can any man forbidden water, that these should not be baptised, who have received the holy Ghost as well as we? So he (that is, the Apostle Peter) commanded them to be baptised in the name of the Lord. Likewise, Ephes. 2.11, 12, etc. to the end of the chapter. In which place also, we are worthily admonished, to consider the greatness of the most gracious benefit, of our admittance into the covenant of God, who were strangers from it before, &c: to the end we might provoke our dull hearts, according to our bounden duty, to glorify the name of the Lord our God, with all possible glory & praise, which we may yield unto him, for the same. For verily, the benefit ought justly to be as great in our account, as it was strange unto the jews; yea unto Peter at the first, that it should be so: until that he was admonished by a special vision, with this instruction expressly added on the behalf of us the Gentiles, The things which God hath purified, pollute thou not: that is, see thou do not account them to be unclean, and unlawful to have a holy communion and fellowship with ye. Act. 1●. verses 11, etc. 15, etc. In which respect also, the mystery of godliness, is highly celebrated, in that among other things, our Saviour Christ is preached to the Gentiles; and believed on in the world. And all this, is according to the holy prophesy of Isaiah, chap. 11.10. as it is alleged by the holy Apostle, Rom. 15.12. He shall reign over the Gentiles, and in him shall the Gentiles trust. And again, according to that, Isai. 42.1, 2, 3, 4. and Matth. 12.21.  
Now therefore, seeing the Lord our God, of his infinite mercy, doth (according to this blessed ordinance of our Saviour, and for his sake) assure us, that he receiveth us into his most gracious covenant, even to the remitting of our sins, etc. Heb. 10.16, 17, 18, 19 as hath been declared from the former part of the answer: is it not clear of itself, according to the latter part of the answer, that we ought most willingly, thankfully, and dutifully, to dedicate and vow ourselves wholly to the Lord, and to his holy worship and service, yea with a mind never to departed from him? I doubt not, but the heart and conscience of every one, that hath grace to discern any thing at all, cannot, but from the consideration of this so inestimable a mercy of God, say Amen: acknowledging with all his heart, that it is his most bounden duty so to do. We for our parts, cannot but say, as we have learned from the Prophet Micah. chap. 4. verse 5. that insomuch, as all people will walk, every one in the name of his God, yea though they be false gods: much rather, will we walk in the name of the Lord our God, for ever and ever: insomuch as the Lord our God, into whose name we are baptised, is the only true God, even God the Father, the Son, and the holy Ghost, three Persons, one only God: as the holy Scriptures do plainly teach and confirm unto us.  
The which obedience, that we may with the better conscience yield: let us well consider what this meaneth, to be baptised into the name of the Father, and of the Son, Question. and of the holy Ghost. Say therefore; What is the meaning thereof?  
Answer. To be baptised into the name of the Father, is to have assurance given to every true believer, which is baptised: that God the Father is through our Lord jesus Christ his Son, become his Father, and that for the same cause, he standeth bound, to perform the duty of an obedient child unto him.  
To be baptised into the name of the Son, is to have assurance given, that the same so baptised, is for his part, one of those whom our Lord jesus Christ, the Son of the Father, hath redeemed, and reconciled to the same his Father, through his blood: and therefore standeth bound to obey him as the Lord his redeemer.  
To be baptised into the name of the holy Ghost, is to have assurance given, that every true believer so baptised, is sealed up and sanctified by the holy Ghost, against the day of his full redemption, to have his portion of perfect glory, in the kingdom of heaven: and therefore that he standeth bound to obey him as the Lord his sanctifier.  
Thus indeed, doth the whole Trinity of Persons, in the unity of the eternal Godhead, 
Explication & proof.  consent in the blessed work of our redemption and salvation. And the very phrase of speech (to be baptised into the name of the Father, and of the Son, and of the holy Ghost) doth note the giving of such a holy assurance as you speak of: yea such an assurance, as challengeth that singular duty, which hath also been spoken of: as may be observed by that one instance, in stead of all, which is written concerning baptizing into the name of our Saviour Christ: in that he is the second Person in the glorious Trinity. For the Apostle Paul, minding to beat down all emulation, and depending upon men, and to direct christians to look unto our Saviour Christ, who hath accepted them to be his, and to whom they have addicted themselves: he reasoneth from this Sacrament of Baptism to that end. For whereas many among the Corinthians were divided in their minds: in that one said, I am Paul's, and another I am Apollo's, and I am of Cephas, and I am Christ's: he opposeth them thus, Is Christ divided? was Paul crucified for ye? either were ye Baptized into the name of Paul, etc. As though he should have said, ye ought, all & every one of ye, to be his only, into whose name ye have been baptised: that is, ye ought to depend upon him, to give him the whole glory, etc. 1. Cor. 1.12.13. and Gal. 3.27.28. For all ye that are baptised into Christ, have put on Christ: there is neither jew nor Grecian, etc. For ye are all one in Christ jesus. And likewise, to stir up the care of godliness and holiness of life, he saith, Rom. 6.3.4. Know ye not, that all we which have been baptised into jesus Christ, have been baptised into his death? We are buried then with him by baptism in his death, that like as Christ was raised up from the dead, to the glory of the Father, so we also should walk in newness of life. That which is said concerning the second Person, in that he is God, yea both God and man in the Person of the mediator betwixt God and man: is proportionably to be understood concerning the rest. That is, seeing we are baptised into the name of the Father, we must show ourselves obedient children, yea so, as we must rather than disobey him, make account of none else to be our Father, as our Saviour hath taught us. Matth. 23. Neither must we, by any means, grieve the holy Ghost, by giving place to wicked lusts and affections, etc. because we are baptised into his name, as was by you well acknowledged in the answer.  
Question. But it may be objected, that we do not usually read the outward form of administering this sacrament, expressed in this phrase of baptizing into the name of Father: but in the name of the Father, etc. What may we say for answer to this?  
Answer. The difference of these two speeches is only in words: and not in the understanding and sense, as I have been taught.  

Explication and proof.  So it is indeed. For they are used in the holy Scriptures indifferently: sometimes in the name (en to onomati) as Act. 2.38. and chap. 10.48. though most often indeed into the name (eyes to onoma) as in these words in the Evangelist Matth. and Acts 8.16. and chap. 19.3, 4, 5. and in divers other places already alleged: and sometimes (epi to onomati.) So that though we say, in the name: tha● is, by the power and authority, as this word name, doth often signify, 1. Cor. 1.10. and as it is interpreted Act. 4.7. By what power, or in what name have ye done this? yet this power and authority, must be understood of baptizing into the name; that is, to the faith and profession of the same name: and to all holy obedience, to him that beareth the same name, as hath already been declared. And hereunto, every one that is baptised, standeth bound: unless he will be a covenant breaker in the highest degree, not only with men; that is, with the Church of God, in whose sight he hath given his faith: but also, even with the Majesty of God himself, whose covenant it is. Quemadmodum gratiam suam Deus hoc sigillo nobis confirmat, ita quicunque se ad Baptismum offerunt, vicissim, quasi data syngrapha, obstringunt suam fidem. Calu. Matth. 28.19. Harmon. That is; like as God doth by this seal, assure us of his grace and favour: so do all that offer themselves to be baptised, bind themselves as it were by a bill of their hand, to be faithful unto him. And another, To be baptised into the name of any (saith he) is to be consecrated to be a worshipper of him, to profess him to be his Lord, and to addict himself wholly to his service. It is Piscator's observation upon these words of Saint Matthew, chap. 28.19.  
That which hath been said, concerning the administration of the sacrament of Baptism, that it is one principal part of the Apostolic commission: is in like manner to be affirmed, concerning the other sacrament of the Lords Supper: the commandment whereof, our Saviour had given his Disciples before, at the first institution of it. And so, (as was alleged not long since) the Apostle Paul saith concerning it, 1. Cor. 11.23. That he had received of the Lord, that which he did in that behalf, deliver unto them. But the more full declaration of the doctrine of the holy sacraments of our Lord jesus Christ, doth belong to another part of Catechism, in a Treatise set apart for that purpose: to the which we are to refer ourselves. Only that which remaineth to be observed in this place; is this, that our Saviour (as we see) lincketh the administration of the word, and sacraments together, in one ministery, and commendeth and commandeth both of them to one & the same Ministers of his. Neither are they faithful Preachers, which teach any thing which our Saviour hath not commanded. Of whom also, he requireth very straightly, that they be faithful and obedient to him in them both: as the same commission plainly showeth.  
Hitherto of the second branch, of the speech of our Saviour Christ, as it is recorded by St. Matthew: wherein, as was answered before, and now hath been further declared, he hath given his Apostles, their charge and commission, shortly to be put in execution by them.  
The third branch followeth in the same Evangelist, which containeth that gracious promise, which our Saviour made to his Apostles, touching his divine presence & assistance, while they should faithfully discharge their duties. But because this was the conclusion of the whole speech of our Saviour; and doth concern all other faithful Ministers of the Gospel, to the end of the world: and for that the Evangelist Mark reporteth some other words, which our Saviour uttered at this time: we will therefore, here take them in, before we come to speak of those words, which may well be our conclusion of the whole. And yet so, as that which followeth in St. Mark, may well show further, the manner of our saviours presence in the ministry of his Apostles, by the effects which should follow the same: as was answered before. Let us therefore consider of those effects. The which, seeing as it was answered in the beginning of this eight appearance, they were either general, concerning all; or more special, concerning some. Let us in the first place consider of those that are more general.  
Question. Which are they? And in what words doth our Saviour speak of them?  
Answer. He that shall believe, and be baptised (saith our Saviour) shall be saved: but he that will not believe, shall be damned.  

Explication.  The effects (as we may see) are as general as may be. For they show us, what shall be the estate & condition of all, to whom the Gospel, is at any time preached; comprehending all under two branches: to wit, that they either believing the Gospel preached unto them, shall be saved: or not believing, shall be damned. There is no third estate or codition (as our Saviour expressly determineth) so that all shall come to a very short and round reckoning. And that most certainly, and as verily, as our Saviour (who is truth itself) is most true in every word that ever he spoke: yea so true, that though heaven & earth perish: yet no word that ever he spoke, shall fail; but shall have their full and perfect effect. Then the which effects; salvation, or damnation: what may be more grave and weighty? And this we cannot but acknowledge, if we will consider earnestly with ourselves (but a little while) what the nature is, both of that salvation, and also of that damnation, which our Saviour speaketh of: insomuch as both of them being eternal, and that as well of soul as of body. The one, that is, salvation: noteth a most happy, blessed, and glorious estate, replenished with all heavenly joy and comfort. The other, that is damnation: noteth a clean contrary estate, in the most extreme woe, and reproachful misery, that may be: infinitely exceeding all disgrace and torment, that may possibly befall a man in this world; as our Saviour in the Gospel doth describe the same.  
Wherefore, insomuch as life & death; yea either everlasting life, or eternal death, both of the body & soul; is thus set before us in the Gospel: even before us here present, as well as before any other, to whom the Gospel hath in any place, been at any time, sent by the holy providence of God. Let us therefore, I beseech & admonish ye, in the Lord, that ye be most careful, to make good use of these most grave and weighty words of our Saviour, which are (as we see) a part of one of the very last speeches, which he spoke to his Apostles. For assuredly, by the authority of the word of Christ, I may, & do stand bound, to affirm & pronounce unto you, both concerning myself & every of you that if we will truly believe the Gospel, which is the Gospel of salvation, preached unto us; we shall certainly be saved: yea even as certainly, as God is both t●●e a●d faithful; and also able and willing to do it. But if any of us, or all of us, should not believe, and so continue & die in our unbelief: it is of like certainty, that we shall undoubtedly be damned: even because the Gospel being sent unto us, we have not believed it, that we might repent and be saved. Not that the Gospel doth in the own nature, work any other effect then salvation, (as hath been declared not long since) but by reason of the unbelief, & contrary disposition of those, that do hear it: as it is evident, john 3.17. God sent not his Son into the world, that he should condemn the world: but that the world through him might be saved. He that believeth in him, shall not be condemned: but he that believeth not is condemned already, because he believeth not in the name of the only begotten Son of God.  
Now therefore, touching these words of our Saviour: they may notably serve to these three or four excellent ends. First, to encourage all faithful Ministers of the Gospel, even to the end of the world; that their labour in the preaching of it, shall not be in vain; but shall still have mighty effects, according to the ends whereunto God hath appointed it. Yea like effects touching conversion of souls, to those which were spoken of by our Saviour, to the encouragement of his Apostles, for the time of their ministry, in the first publishing of it: though to the encouragement of these indeed, for the founding, as it were, and planting of Churches: and to the rest, for the watering of their plants, and for the raising up of the building, from that foundation which they have laid.  
Secondly, these words of our Saviour, are of excellent use, sweetly to allure, and draw the minds of all the elect children of God, to a most willing & careful hearkening, and attending to the preaching of the Gospel: as unto that, which God hath appointed to be the instrument of his divine power, to their most blessed & endless salvation, in that they believe the same. To the which end also, justly may the most fearful threatenings of eternal condemnation, to all unbelievers; be as a spur to the children of God, to chase away all dullness, and drowsiness, or negligence in hearing the word, and Gospel of our Saviour Christ, whensoever they shall find any such evil, creeping upon them. Yea and it may justly serve, to awaken those that lie in their sins, to bethink themselves better than hitherto they have done, when they hear of the fearful estate of all unbelievers: so that they cannot but say in themselves; Is it so indeed as the Preachers say; that if I shall not believe the Gospel, I shall for ever be damned, and perish from the presence of God, and be thrown down to hell, to be tormented with the devil, and all reprobates? etc. Surely, by the grace of God, I will no longer neglect the doctrine of salvation, as I have done: but I will be a diligent and reverent hearer of it. Seeing faith cometh by hearing, I will by the grace of God, use all good means, that I may strengthen this excellent gift of faith, whereby overcoming myself, and this world, and the devil, by the sword of the Spirit, and with this shield of faith, and giving all glory to God: I may be saved.  
Finally, these words of our Saviour, concerning the condemnation of all unbelievers; being denounced by the Preachers of the Gospel of Christ: they cannot but some thing restrain and allay the rage even of the wicked themselves; when as their consciences shall be secretly terrified, by the hearing thereof. L●ke as it is said of Felix, that as Paul preached of the judgement to come, he trembled: saying to Paul, Go thy way for this time, and when I have conu●nient time, I will call for thee again, Act. 24 26.  
But besides these notable uses; we have some things else to consider, from these words of our Saviour: in that he joineth baptism with the belief of him that shall be saved. What is to be said to this? I● baptism of like necessity to salvation, Question. ●hat faith is?  
Answer. That is not the meaning of our Saviour, as partly may appear, in that he saith not, on the contrary: he that is not baptized, is damned: but only this; he that will not believe is damned.  
It is tr●e. For as unbelief, is of it self alone, damnable; though a man should be baptized: 
Explication  so by faith alone, without baptism, a man may be saved: to wit, if by sudden death, or otherwise, for want of convenient means, and a fit opport●nitie, he could not be made partaker of the outward washing, after that he hath been inwardly baptised with the holy Ghost. For as the Apostle Peter teacheth; it is not the outward washing that saveth, unless a good conscience do make request to God, etc. 1. Ep. 3.21. And the Apostle Paul affirmeth, That we are saved by the grace of God, through faith. Ephe. 2.8. Thus than we may see, by the doctrine of those, whom our Saviour made the faithful Interpreters of his mind: that he never meant to make baptism, a matter of absolute necessity to salvation.  
What was his meaning then, in linking faith and baptism, by so near a bond together? Question.  
Hereby our Saviour determineth who they were, that were meet to be baptised, at the first publishing of the Gospel, Answer. to all heathenish and unbelieving people: namely, such only, as should by the preaching of the Gospel, profess themselves to believe in Christ to be their Saviour.  
Hereby also, our Saviour giveth plainly to understand, that baptism, is not without great danger, to be despised or neglected of any, that may by any lawful means, be partakers of it.  

Explication & proof.  Doubtless, the danger of despising Christian baptism, is no less than damnation, if it should not be repent of: yea, the neglect of it, is no small sin in the sight of God, neither subject to light punishment; as may appear by that sharp sickness, which God cast upon Moses, for neglecting to circumcise his child. Exod. 4.24. For baptism is to us Christians, the same in proportion, which circumcision was to the people of Israel. And furthermore, as it is a comfortable help, for the strengthening of the faith of those, that having truly desired it, do enjoy it: so no doubt, the want of it, through the negligence of any believer, cannot but minister a very great temptation, to the weakening and disturbing of the peace of his faith, so long as he should want it: even so often as he should think of these words of our Saviour, (He that shall believe and be baptised) so nearly joining baptism with faith, as he doth; though not as the cause of salvation, yet as a testimony and pledge of it, to every true believer. And thus (as Master calvin well concludeth this point) Baptism is necessary, though not simply, yet for obedience sake. Non simpliciter necessarium dicimus, sed tantum obedientiae nostrae respectu. And again, Non tanquam dimidia salutis causa, sed ut testimonium. Not as the half cause of salvation: but as a testimony or pledge of it. But from the former part of your answer, there seemeth a great doubt to arise. For seeing our Saviour (determining who shall be baptised) saith, they are such, as are first to be taught; and then also are to believe, and so to be baptised: how cometh it to pass, that we our ●elues, have been baptised, while we were Infants; and that we do baptise our children likewise, while they are yet very new borne babes, and so cannot be such as have been taught, or be capable of any instruction; and therefore much less do actually believe.  
Question. What warrant can we have for this?  
Answer. Though it was necessary, that, at the first publishing of the Gospel, to such people as were altogether heathenish; that is, profane and unbelieving: they should be brought to knowledge, and so to the faith of the mystery of godliness; because otherwise the Sacrament thereof, must needs have been profaned, and of no use and profit unto them. Yet so soon as any believed, the Lord did not only receive themselves into his holy covenant of grace and mercy, through jesus Christ: But also their children. And thereupon, have they, even from the Apostles times, to this day; been admitted to be partakers of the sign and seal of the covenant.  

Explication and proof.  This in deed hath been the perpetual use of the Church of Christ; even from the primitive embracing of the Gospel, amongst the Gentiles. And the same also hath been done, upon very good ground: insomuch as the parents being sanctified to God; their children also, are accepted of God, as holy unto him: as the Apostle Paul teacheth. 1. Cor. 7.17. Neither may it be thought, that the covenant of God, entered with the Gentiles, in the days of the Gospel: is less favourable and gracious, then was his covenant with the Israelites, in the time of the law, and before. And therefore, seeing, when the Lord took Abraham, into his covenant, he did take in his children, and whole posterity also with him: and for a comfortable testimony, and proof thereof, commanded that the sign of his covenant, should be imprinted in their flesh, as we read Genes. 17.7.8.9. etc. We likewise persuade ourselves, from the same ground, that God admitting at the first, believing parents into his most gracious covenant; doth therewithal also, admit their children into the same: and that they may, and aught now in the time of the Gospel, be as lawfully baptised, as ever the children of the jews were to be circumcised in the time of the law.  
But therewithal, this must be as firmly acknowledged; that all Christian parents, stand as strictly bound, so soon as God giveth aptness of understanding; to teach them the mystery of their Christian baptism: to wit, into whose name they have been baptised, and to what end; that they may know the greatness of God's mercy towards them in this behalf, even more and more from time to time: and the strait bond of their duty and obedience, to God the Father, the Son, and the holy Ghost: insomuch as the Father of his free grace and mercy, hath adopted them, in his Son our Lord jesus Christ, to be his children: in whom also, he hath reconciled them to himself; washing away their sins through his blood, and sanctifying them unto himself, by his spirit: even by the holy Ghost. These things (I say) do all Christian parents first; who bring their children to baptism: and also, all Minister's of the Gospel, who do baptise them, and all other who are any way specially interessed in the holy action; stand as strictly bound to teach, and to bring them up (or procure as much as lieth in them, that they may be brought up) in the holy nurture and information of the Lord; as they are bound under pain of damnation, to know, believe, and practise, the same good duties themselves. Lest their children (through their default) for want of knowledge; or having knowledge, do for want of conscience, fall away from the covenant of their baptism, to profaneness and ungodliness: and so bring upon themselves, a double condemnation. The one, because they are sinful by nature: the other, because they refuse that mercy which is offered unto them, by the free grace and favour of God. And the rather do we stand thus strictly bound, to teach our children, the holy mystery of baptism into the name of the Father, and of the Son, and of the holy Ghost: that is, into the name of one only true GOD, three distinct persons: because we cannot otherwise, rightly know God; nor how to believe in him; nor what the fruit and efficacy of our baptism is; nor any thing at all, what true Christianity doth mean.  
But what if our children do die, before they come to years of discretion: or (it may be) before they come to be baptised at all?  
Question. What is to be said in this case?  
Answer. God of his infinite mercy knoweth, as well how to take them into his heavenly Kingdom: as to admit them into his gracious covenant here upon earth; even as seemeth best to his godly wisdom.  

Explication  It is very true. And therein are we to rest, and to quiet and comfort ourselves; as they that have learned to sow in hope. Yea further, we are to leave secret things to the Lord, and to account things revealed, a sufficient contentment to us, and our children in all things, whatsoever may concern ourselves or them.  
And thus much shall for the present time suffice, concerning the more general, and common effects of the ministery of the Gospel: and also touching this point of the baptism of children, as an appurtenance thereunto. This only added, that no infant of any Infidel, jew, or Turk, may lawfully be baptised at this day; no more than in the Apostles time: until the pa●ents (one of them at the least) have embraced the faith, and do make a holy profession of it; and accordingly desire baptism, both for themselves and theirs; with promise to bring them up, and to instruct them in the same faith.  
Now let us come to the more particular effects of the Apostolical ministery; as they are set down, and recorded by the Evangelist Mark: as they follow in the same 16. Chapter, verse 17.18. There are five of them.  
Question. Which be they?  
Answer. The first was, of casting of devils out of the possessed.  
The second, the gift of speaking divers languages.  
The third, the healing of venomous stingings by serpents: or rather a preservative power to prevent their stingings.  
The fourth, a preservative power against every venomous potion.  
The fift, healing of natural sicknesses, by imposition of hands.  

Explication  These tokens, or rather signs (Semeia) (saith our Saviour Christ) shall follow those that believe: to wit, not so much for signs or tokens, that they do truly believe the doctrine preached by the Apostles: as for miraculous signs and confirmations, that the doctrine itself, which they believed by the preaching of the Apostles; is the very true doctrine of GOD. And that the Apostles were sent immediately from our Lord jesus Christ, to be his sanctified Ministers and instruments, to publish his doctrine, to the salvation of all true believers.  
And therefore it is also, that our Saviour saith further; that all these miraculous works, should be effected and wrought in his name: that is, through that faith which such true believers should have in his name: that is, in him his own self; in whom they should believe, as being both able, and also willing to work such gracious and powerful works, at their word, and by the invocation of his name, for the confirmation of the doctrine of his Gospel. Which, that it is the meaning of our Saviour; it may be evident, from that which we read, Acts, 3.16. His name (that is, the name of jesus Christ) whom God (saith the Apostle Peter) hath raised from the dead; hath made this man sound, whom ye see and know, through faith in his name: and the faith which is by him, hath given to him this disposition of his whole body, in the presence of you all. And again, chapter, 4.7. etc. When Peter and the rest were examined, by what power or by what name they had wrought the miracle: Peter answered, by the name of jesus Christ of Nazareth, whom ye have crucified, whom God raised again from the dead etc.  
Thus, they ascribe all, to the name and power of Christ, through faith: and nothing to their own proper power, or godliness. For so they say expressly, in the 12. verse of the 3. chapter before alleged. And for invocation, or calling upon the name of our Lord jesus Christ, to the effecting of these miraculous signs: and for the dispensation of these gifts to others: read in the same book of the Acts of the Apostles, chapter. 8.14.15.16.17 verse. and chapter. 9.17.18. and chapter. 16.18. Read also james. chapter, 5.14.15.  
But that this part of the speech of our Saviour, may be the better understood of us: we are to consider, that he making this promise of the gift of working miracles, to many of those that should believe, by the preaching of his Apostles, and at their prayer, and by the imposition of their hands in his name (as the effect itself, in the fulfilling of the same promise, hath declared, and may be discerned from the places, even now alleged out of the Acts of the Apostles) we are, I say, to consider, that our Saviour minded, first of all (and so also performed) to bestow these his gifts upon the Apostles themselves, according to his former promise, john, 14.12.13.14. And also according as he had, in their temporal, and cursory ministery for a time, endued them with the like power before: as we read Matthew, chapter, 10.1. Mark, 6.12.13. They cast out many devils: and they anointed many that were sick with oil, and healed them. Like also, as he had given like power to the other seventy, who acknowledged, that the devils were subdued unto them, through his name: as we read, Luke, chapter, 9.12. And chapter. 10.1. and verse, 17.18.19.20.  
Now therefore that the Apostles had this power renewed unto them afterward, according to the present speech of our Saviour: we have it testified, by divers instances. First, for the casting out of the devils, Acts, 16.18 as was alleged before. Likewise chapter, 5.16. Peter healed those that were vexed with unclean spirits. And chapter, 8.7. Philip, though not an Apostle, but an Evangelist; He casteth unclean spirits out of those that were possessed. And chap. 19.11.12. God wrought no small miracles by the hand of Paul. So that from his body, were brought unto the sick, kerchiefs, or handkerchiefs, and the diseases departed from them, and the evil spirits went out of them.  
The which, when other attempted to do, without any calling, or appointment of our Saviour thereunto; they found, to their own peril and hurt, that the evil spirits would not obey them: no, though they command them in the name of Christ, as it followeth in the same chapter: as we may read, verse, 13 14.15 16. This gift of casting out devils, being bestowed upon Paul the last of the Apostles, was not wanting to the former, as we may well hold it out of all doubt: and so was it acknowledged of Paul himself. 2. Cor. 12.11.12.  
Secondly, for the gift of speaking with new tongues: that is, with divers languages: that it also, was bestowed upon the Apostles: we read it testified Act. chap. 2. Read also 1. Cor. 14.18. where we see Paul had likewise the same gift. This gift of speaking strange languages, is noted by this phrase of speaking with new tongues; in such sense, as they are said to have new hearts, who are renewed in their minds, and affections, by the Spirit of God.  
thirdly, for power and preservation against the stinging of Serpents, we have an instance for the confirmation of it in Paul, Acts, 28.3.4.5.6. The like preservative power, the rest (no doubt) had, as their necessities might at any time require: though it may be, that our SAVIOUR (under this taking away of Serpents, and the other preservative against poisonings by any venomous drink, as need should require) would therewithal, metaphorically express, that most provident care, which he had over those, that will faithfully employ themselves, in the service of his Gospel: according unto that which he said to the seventy Luke, 10.19. Behold I give unto you power to tread on Serpents, and Scorpions & on all the power of the enemy, & nothing shall hurt you. According also to that, Psal: 91.13. Thou shalt walk on the lion, and on the asp, the young lion, and the dragon, shalt thou tread under feet. Nevertheless, we are not to make question, but the provident care of our Saviour, extendeth to give power against these very dangers mentioned, even in their proper and natural kinds: even so often as necessity (by reason of the wicked endeavours of the instruments of Satan, that old Serpent) required: when they sought, (as we may well think they did sometimes) to poison the servants of God, whom they did deadly hate. And thus, the Lord would honour the ministry of the Gospel, in the hand of his servants; no less than he did in the ministery of Moses, in giving him a powerful remedy, against the stinging of serpents, for the healing of his people in the desert.  
Finally, for the gift of healing sicknesses, bestowed on the Apostles: we have seen some instances and proofs before, Act. 3.6.7.8. & ch. 5.15.16. and also, ch. 19.11.12. And we may see it further confirmed ch. 9.32.33.34. where Peter healeth Aeneas, who was sick of the palsy, & had kept his bed 8. years. Yea more than this; he raised Dorcas from death to life, as it followeth in the same ch. And ch. 8.7. Philip the Evangelist, besides that he cast out Devils out of those that were possessed: he did also heal many that were taken with Palsies, & other kinds of lameness, And ch. 14, 3. Paul and Barnabas wrought great signs and wonders at Iconium. And v. 8.9.10. Paul healed a cripple at Lystra. And ch. 28.7.8.9. the same Apostle praying, and laying his hands on the father of Publius, who lay sick of a fever, and of the bloody flux, he healed him: and many other, in the same Island, of sundry diseases.  
The same graces, which were chief, and more immediately bestowed on the Apostles: they were by their ministery, and at their prayer, and by imposition of their ●andes: bestowed likewise, on many other, as it pleased God to dispose, and dispense the same: according to the promise of our Saviour, extant in our text of the Evangelist Mark: And as may furthermore be evident, from that we read, Act: 8. verse 14.15.17 18. For at the prayer of Peter and john; and by the laying on of their hands: many of Samaria, received the extraordinary gifts of the holy Ghost. And ch. 10.44.46. at the preaching of Peter; the holy G●ost fell on all them that heard the word, so that they spoke with tongues, and magnified God. Read also ch. 11.15.16. As I began to speak (saith Peter) the holy Ghost fell on them even as upon us at the beginning. Then I remembered the word of the Lord, how he said, john baptised with water but ye shall be baptised with the holy Ghost. And ch. 19 6. Paul laid his hands on diverse at Ephesus, to the number of about twelve, and the holy Ghost came on them, and they spoke languages, and prophesied. We read also, that this gift of speaking languages, together with sundry other: abounded in the church of Corinth: 1. Ep. ch. 12. & 13. and 14.  
But from that which the holy Ghost writeth, we may perceive, that (as was said in the beginning of this treaty) that these gifts were not common to all, but given to a few in comparison of the rest: and therefore that it was a more particular, or special effect of the apostolical ministery, than the gift of faith to salvation is. For so saith the Apostle. To one is given one gift, and to another a diverse gift, etc. ch. 12.8. etc. ver. 30. Are all doers of miracles? have all the gifts of healing? do all speak with tongues? etc. And as they were given to few in comparison of the rest; so also, the gifts of working miracles, were given to continue for a short season in comparison of the time since their ceasing: that is, no longer than the Lord saw it meet, for the confirmation of the truth of his Gospel. Yea so short was the season, that it well near ceased when the Apostles deceased; and they that had received those gifts by the imposition of their hands. And thereupon doth the Apostle to the Hebrews, even at that time when he wrote, reason for the authority of the Gospel, from the signs already wrought; and not so much, from any present signs; or any which were after that to be wrought. For so he writeth, chap: 2. verse 3.4. How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, & afterward was confirmed unto us, by them that heard him, God bearing witness thereunto both with signs and wonders, and with diverse miracles, and gifts of the holy Ghost according to his own will.  
Nay, since those times; God hath given us warning, rather to take heed, lest we should be drawn away from the truth, by false signs and wonders of Antichrist, and of false Prophets: then to look for any further confirmation, than we had already, from our Saviour Christ himself, and his holy Apostles, Mat: 24.4, 5, 11, 23, 24, 25, 16. john, 5, 43. 2. Thes. 2, 1, 2, 3, 9, 10, 11.  
Thus much therefore concerning the more particular effects, of the Apostolical ministery; according to the promise of our Saviour Christ, in this part of his speech, recorded by our Evangelist Saint Mark.  
Now let us return again to Saint Matthew: and from him, consider of those words of our Saviour, which we may well account the last branch, and conclusion of this his whole speech: containing a general promise of his presence, with all his faithful ministers: whether Apostles, and other extraordinary ones for that time; or any in a more ordinary course and calling, according to his appointment by them, even to the end of the world. For so it is of itself plain, that our Saviour is to be understood: insomuch as the Apostles, and the rest of the holy ministers of the Gospel, who were in those days; continued but a few years, in comparison of the durance of the world since their time. And therefore the promise must of necessity, be extended to all his faithful ministers, in all ages; whosoever were since their times to succeed them: even so long as the world should last.  
But here are two things to be diligently inquired into of us. First, who those ministers of the Gospel are, which our Saviour would have us to account successors to his holy Apostles, so long as the world endureth, Secondly, what manner of presence that is, which our Saviour ha●h promised, both to the one, and also to the other. First therefore.  
Question. Who are to be accounted true successors of the Apostles in the ministery of the Gospel's?  
Answer. All such as after trial of their fitness to minister, have at any time, a lawful calling; and do faithfully, and diligently preach the Gospel of Christ: teaching the people of Christ, (●uer whom they have charge) to observe the Apostles doctrine: even all things whatsoever our Saviour Christ commanded them, and nothing el●e beside: they are the true successors of the Apostles.  

Explication and proof.  All such indeed, must needs be accounted faithful ministers of our Saviour C●rist; and true successors of his holy Apostles. For by such notes; and chief by their doctrine: our Saviour would have them tried and discerned; as we may perceive by that we read, for the description and reproof of the contrary false Apostles and teachers, Mark. 7 15. etc. and Gal 1, 8, 9, 10, And Colos. ●, 6, 7, 8, 9, and verses 18, 19 And 1, Tim 4, 1, 2, 3. And 2. Peter chap: 2, 1. And the Apostle john, 1. Ep: 4, 1, 2.3.  
Yea further, the Apostle Paul, writing by the spirit of Christ, will have them tried by the simple and sincere manner of preaching without the enticing speech of man's wisdom, and without affectation of glory, etc. 2. Cor. 11, 2, 3, 4 and verse 12, 14, 15. Read also, 1, Ep: chap. 2, 1, ●, 3.4. etc. For such as affect such vainglorious and curious courses; not contenting themselves, with the simplicity of the Gospel: they are in the high way to the corrupting of doctrine, and to wax false Apostles in short time; as the same holy Apostle giveth plainly to understand.  
Thus then, the trial of the true ministers of our Saviour Christ and of the lawful successors of the holy Apostles; even so long as the world lasteth; it is by the truth and sincerity of their doctrine, especially. Yea so; as if this be found in them, they are to be accounted good and faithful ministers of Christ: though it may be, that in confused or disordered times, there may easily be some defect in their outward ordination and calling. Now, touching the second point.  
Qu. What manner of presence is that, which our Saviour hath promised to his faithful ministers, both Apostles and others; such as have been described: even to the end of the world?  
Answer. It is the divine presence of his holy spirit, to give such mighty effects unto their ministery as have already been declared: even to the salvation of all believers; & to the condemnation of all infidels and rebels to the end of the world: as our Saviour himself, hath already determined.  

Explication & proof.  That it is the divine presence of his holy spirit, which our Saviour promiseth to the faithful ministers of his Gospel, to the world's end: and no bodily presence: it is most certain from his own words, which he hath spoken before, saying; The poor ye shall always have with ye: but ye shall not have me always. To wit, so as ye have the poor, that is, visibly and bodily, among ye. Mat: 26, 11. And therefore, they are altogether deceived, who, by a wrong interpretation of these, or the like words; do dote of a bodily presence of our Saviour, either in, or without the Sacrament of his Supper, etc. Of the which more afterward. Furthermore, that is most true which is answered; that our Saviour is not idly present, when he doth as it were walk, in the midst of the candlesticks: that is, in the midst of his church; as the spirit of our Saviour himself speaketh, Revel: 2.1. but he is present either with his gracious assistance, to comfort and encourage his ministers, so far forth as they endeavour & perform a faithful service; or else, to reprove and chastise such as walk not faithfully before him: as these Epistles show, which he directed to the seven churches in Asia; as we read in the 2, and 3. chap: of that book of the Revelation.  
This most gracious promise, of our saviours presence, and assistance, aught to be a singular encouragement, to all that be faithful in their ministery before him: to put them in good hope of good success; yea even in the midst of all contrary fears, and temptations: and notwithstanding all contrary resistances, by the devil & his instruments. For if the Lord be with us, and on our side; who can be against us? Rom: 8.31. & Ps. 24.1.2. etc. The Lord being with joseph, all things prospered in his hand, Gen: 39.3. likewise the 2. of Sam: 5.10. David prospered and grew, because the Lord God of Hosts was with him. This was the encouragement, which God gave to jaakob, Gen: 28.15. and which he gave to josua, as we read ch 1.5. As I was with Moses so will I be with thee, I will not leave thee, nor forsake thee. Be strong and of a good courage, etc. From whence also, the holy Apostle gives encouragement, generally to every one, that walketh in the ways of God: even because the Lord hath said, I will not leave thee, nor forsake thee. So that (as the Apostle assureth us) we may boldly say. The Lord is my helper, neither will I fear what man can do unto me. Heb: 13.5.6. This was the encouragement which the Angel gave to Gedion, The Lord is with thee (saith he) thou valiant man. To whom, when Gedion answered, Ah my Lord, if the Lord be with us, why then is all this come upon us? and where be all his miracles, which our fathers told us of, and said; Did not the Lord bring us out of Egypt? But now the Lord hath forsaken us, and delivered us into the hand of the Midianits, etc. The Lord said unto him, I will be with thee, and thou shalt simite the Midianites, as one man, judges, ch. 6, 12, 16. And thus the Angel comforted, and encouraged the Virgin Mary, saying, the Lord is with thee. Luk, 1.2.8 Thus David comforted and encouraged himself, Ps. 16, 8, The Lord is at my right hand, therefore I shall not slide. And Ps. 23, 1. The Lord is my shepherd, I shall not want, etc. I will fear no evil, for thou art with me: thy rod and thy staff, they comfort me. And Psal: 118 6.7. The Lord is with me: therefore I will not fear what man can do unto me. The Lord is with me among them that help me: therefore I shall see my desire upon my enemies. This comfort, the Apostle Paul professeth, that he found in the time of his trial. 2. Tim: 4, 16, 17.  
At my first answering (saith he) no man assisted me, but all forsook me: 
The proof of his resurrection by his ninth appearance.  I pray God it may not be laid to their charge. Notwithstanding, the Lord assisted me, and strengthened me, etc. And the Lord will deliver me from every evil work, and he will preserve me to his heavenly kingdom. Read also, Act: 18.9.10. The Lord said to Paul by a vision by night, Fear not but speak and hold not thy peace. For I am with thee, and no man shall lay hands on thee to hurt thee. Thus every good and faithful servant of God is to comfort and encourage himself, from this most assured promise of our Saviour Christ; I am with you to the end of the world. No Sermon, no prayer, no reproof, no instruction, no exhortation, no part of ministery shall be in vain; but shall have a mighty effect from the Lord in the end: both to the salvation of the elect, and also to the condemnation of all infidels and rebels: whosoever resist the blessed Gospel of our glorious Lord jesus Christ.  
This therefore, should most seriously admonish all that fear God, both ministers of the word, and others: that insomuch as our Saviour Christ though he be bodily absent, yet is spiritually present, in all assemblies of his people: that we all take heed, how we preach, and how we hear, how we pray, how we regard out covenant made to God in baptism, how we come to his holy table, how we fear his rebukes, how we rejoice and comfort ourselves in his promises: and finally, what reverend regard we have of the whole Ministry of the Gospel, and of the Ministers thereof, for his sake: yea what reverend regard we have of the presence of his divine majesty therein. For assuredly, he is a continual beholder of us, and will execute true judgement and justice among us; even upon every o●e, according to his works: as at the l●st day, when this world shall once end, he will make it most clear and manifest; according to that of the Apostle, 1. Cor: chap: 4.5. And therefore it is, that in respect of the certain truth of all things, that this Evangelist Matthew ●a●h recorded, and our Saviour hath promised and spoken: he also concludeth the Gospel with this word, Amen: like as we saw before, the Evangelist john hath concluded that Gospel which he did write.  
And thus we conclude the eight appearance of our Saviour Christ, after his resurrection.  
LEt us now proceed to these that remain. Whereof, two, that is the 9 and the 10. are recorded by the Apostle Paul (as it is very likely) and also by the Evangelist Luke, as he maketh it more manifest by his more full report. But first, let us hear the report of the Apostle Paul.  
Question. What saith he, concerning the rest of the appearances of our Saviour Christ?  
Answer. In the 6. and 7. verses of the 15. chap: of his first Epistle to the Corinthians, thus he writeth.  
6. After that he was seen of more than five hundred brethren at once: whereof many remain unto this present, and some also are fallen a sleep.  
7. After that, he was seen of james: then of all the Apostles.  

Explication.  The reason why we reckon these three appearances, for the ninth, tenth and eleventh, which was the last of all that are mentioned in the holy Scriptures: it is for that the holy Apostle Paul, reckoneth the last of these three, next before that appearance, wherein our Saviour showeth himself to him last of any of th● Apostles; though not upon earth, but from heaven; as we shall see afterward. And touching the other: we place them in the ninth and tenth places, because all the rest, having some ground for their order, we know not so well, where else we might better place them.  
But before we come to consider of them in particular, it shall be good to observe the reason, why the Apostle Paul maketh rehearsal, both of these, and also of some other of the former, whereof we have already considered, from the testimony of the holy Evangelists. Namely, for that he being, to prove the Article of the resurrection of our bodies, doth first of all, prove that our Saviour is risen, because his resurrection is the ground and foundation of ours. Now this he proveth, 
The proofe-of his resurrection by his tenth appearance.  by the appearances of our Saviour Christ after his resurrection, like as we in an imitation of him, and treading in the footsteps o● the E angelists, have to the same purpose, used what diligence we could, to lay the same open before us. Thus then, the reason being observed, why the Apostle Paul alleged the manifold appearances of our Saviour Christ: let us c●me to the present particulars. And first, touching the ninth appearance, seeing it is confirmed unto us, by so great a cloud of witnesses: that is, of more than five hundred, who at one and the same time being together, saw our Saviour after he was risen; and knew that it was verily he: Yea they being such as were brethren, that is Disciples of Christ, even such as were desirous to know the truth thereof, and were not such as saw a thing, which they regarded not, whether they saw it or no: and the rather also, because at the time wherein the Apostle wrote his Ep: to the Cor: (though some of those brethren were asleep; that is, departed this life) yet many of them were yet living, and were ready to testify the same: it is therefore such an appearance, as is very notable, to confirm us to believe this Article of our faith, that our Saviour is undoubtedly risen again from the dead. It might have sufficed, that we have heard it confirmed, by two witnesses, by seven, by ten, and by eleven, at sundry times: they being all meet, and most credible witnesses, even such as God himself appointed thereunto. But now, that we have moreover & beside, such a troop, as the Apostle telleth us of: he may well be accounted, not only an odd man, but even a very mad man, that would not give credit unto it. We would say so of him that would not believe half a score honest men, that should report unto us, that they have seen the King's Majesty at a sermon, or in his progress: much more, it not only ten, but ten times ten credible persons, should from their own eyewitness confirm the same. And why then should we not both say, and think the like; yea much rather judge him to be a most unreasonable man, whosoever, upon so plentiful proofs, as the Lord hath vouchsafed us: will not firmly believe, that our Saviour hath manifestly showed himself, to be risen ●g●ine; after that he had lain verily dead in the grave?  
Thus much therefore, may briefly suffice, concerning this testimony of so great validity.  
NOw, concerning the tenth appearance of our Saviour to james, though alone: as he had before appeared to Peter. This we are to understand, that as Peter did not conceal it, and keep it close to himself; but told the rest of the Apostles and brothers of it: so did the Apostle james. And therefore this appearance also though it was but to one yet; hath many witnesses, resting upon the worthy fidelity, and credit of the Apostle james; besides that the Apostle Paul (as we may justly conceive) would never have alleged this testimony, if he had not certainly known, that it was very true. But if any should demand further, why our Saviour did thus show himself to james alone? we could not answer, but only upon probable conjecture; that it is very like, that insomuch as our Saviour minded, and knew before, that he should be the first of all the Apostles, that should suffer the death of martyrdom for his truth (as we read he did, some twelve years after the ascension of our Saviour Christ: Act: 1●. 1, 2.) therefore it pleased him to show james this special favour, moreover and beside the other. For seeing he vouchsafed to comfort Peter against his death, though it followed about 20. years after that james was slain; howsoever in Herod's purpose, he should have been forthwith the next, as it follow h in the same 12. chap: of the Act: it is, at the least, very likely (as was said) that even for this cause (whatsoever other there might be) our Saviour appeared thus to the Apostle james alone, to the special animating and encouraging of him thereunto.  
ANd thus, for want of any further record of this tenth appearance of our Saviour: we use the more speed, in coming to the eleventh, 
The proof of his resurrection by his eleventh appearance.  which is the last of those wherein he showed himself upon the earth; for any record that we find in the word.  
Quest. Where therefore is this last appearance recorded unto us?  
Ans. It seemeth to be that which the Apostle Paul telleth us of, immediately after the former; in that he saith our Saviour was seen of all the Apostles together.  
But the Evangelist Luke doth most certainly report it unto us: more briefly indeed, in the 50. verse of the last chap: of the Gospel which he wrote: but more at large, in the first chap: of the Act: of the Apostles, verse 4.5.6.7.8.  
It is true. Let us therefore hear his words.  
Question. Which are they?  
Answer. Ch. 24.50. In the Gospel they are these.  
Afterward, he ●ed them out into Bethania, and lifted up his hands, and blessed them.  
Question. And what are they, in the Acts of the Apostles?  
Answer. Ch: 1.4. When he had gathered them together (saith the holy Evangelist) he commanded them not to departed from jerusalem, but to wait for the promise of the Father, (which saith he) ye have heard of me.  
5. For john indeed baptized with water, but ye shall be baptized with the holy Ghost within these few days.  
6. When they therefore were come together they asked of him, saying, Lord wilt thou at this time rest●re the Kingdom to Israel?  
7. And he said unto them, it is not for you to know the times, or the seasons, which the Father hath put in his own power.  
8. But ye shall receive power of the holy Ghost, when he shall com● on you: and ye shal● be witnesses unto me, both in jerusalem, and in judea and in Samaria, and unto the uttermost part of the earth.  

Explication  Here indeed we have the full narration of this last appearance, wherein many things are worthily to be considered of us. But which are they?  
Question. And in what order may we do it?  
Answer. First, we are to consider the time when.  
Secondly, the place where.  
Thirdly, the per●●ns to whom our Saviour appeared.  
Fourthly, the speeches which he used to his Disciples.  
Finally, that holy farewell, (if we may so call it) or rather his divine blessing, which he gave to his Apostles, at his departure from them into heaven.  

Explication.  These points indeed, are worthy to be very diligently, and with all holy reverence, to be considered, and weighed of us: and that also in the same order, as you have rehearsed them.  
First therefore, concerning the time of this last appearance of our Saviour; When was it? Question.  
Answer. It was at the end of forty days after his resurrection: and immediately before his ascension up into heaven.  

Explication.  It was so indeed, as the Evangelist Luke testifieth in the first chap: of the Acts, verse, ●. immediately before the words alleged by you: wherein, he saith expressly, that before this time our Saviour had presented himself alive after that he had suffered, by many infallible tokens, he being seen of them, by the space of forty days, and speaking of the things (which appertain or were to be spoken) of the kingdom of God.  
In which words, even the continuance of our Saviour, so long a space of time upon the earth; besides his often appearances in the same: it ought to avail much, to the establishing of our hear●s in the faith of his resurrection. For as our Saviour showed himself, four or five times the first day that he arose; so he might in the next day, have showed himself six times more, if so it had pleased him: and then have presently departed.  
But he would not do so, for that tender regard which he had of our infirmity; but stayed, by the space of forty days, that therein taking his most fit opportunities to manifest him●elfe: he might leave no cause of doubt or scruple about this so weighty, and necessary an Article of our Belief. And whereas the Evangelist affirmeth further, that in the space of so many days, he spoke and gave commandment to the Apostles (whom he had chosen) in matters concerning the kingdom of God: it may justly be an undoubted ground, and warrant unto us (considering the faithfulness of the holy Apostles) that all the doctrine that they taught, and the external order for the government of the Christian churches which they practised: and namely, the change of the jews Sabbath, to the day of the resurrection of our Saviour; was according to his divine direction, and commandment.  
Thus much concerning the time.  
The place of the appearance of our Saviour, is next.  
Question. Where was it?  
Answer. Where our Saviour began to show himself at this time, it is not mentioned: but that from the place where he did at this time first appear; he led them into Bethania, and from thence to the mount of Olives: the Evangelist Luke doth plainly declare.  

Explication & proof.  It is true. For in the holy Gospel he telleth us, that he led them out into Bethania. And in the 12, verse of the first cha: of the Acts of the holy Apostles, he saith further, that after the ascension of our Saviour, they returned to jerusalem from the mount is which called the mount of Olives: it being (as he noteth) but a Sabbath days journey from jerusalem.  
The Bethania, which the Evangelist nameth, was, the town of Lazarus, and of Marie and Martha, whom our Saviour loved: as we read, john, 11: 1.5. and of Simon the Leper, who entertained our Saviour in that supper, wherein Marie powered the costly ointment upon him, cha: 12, 1, 2, 3. and Mat: 26.6 7. To the which town our Saviour resorted divers times, for that love no doubt, which he did bear to these his loving and dutiful Disciples: though not always to feast or eat with them. Mark. 11, 1, 11, 12.  
The mount of Olives was the place, whether our Saviour did often resort likewise: But for private meditation, and prayer, Luk, 21, ●7 and chap: 22, 36 And it was the place wherein he suffered one part of his most doleful affliction, as appeareth in the same chap. Nevertheless, after that our Saviour had finished all things, and was now to ascend up into heaven: that mount which had been the place of his most low abasement and humiliation: it was the place from whence he ascended to his most high exaltation.  
Whence, elegantly saith a learned godly minister of our Lord jesus Christ, alluding to the name of Bethania, 
W. Per.  which according to the Hebrew writing Beth-gnaijah, or the Sirian Beth-gnaniah signifieth the place of poverty or affliction: that if we bear our afflictions, as we ought to do, either in our beds of sicknesses, or in the prisons of persecutions, or at the stakes, or gibbets of execution, for the testimony of the truth of Christ: such places, though they be as Bethanies unto us for a time, yet God will make them, to be at the last, places of passage unto us into heaven, as this Bethania, and the Mount of Olives, were to our Saviour.  
But leaving this, let us come to the third point: that is, to the persons, unto whom our Saviour appeared this last time.  
Question. Who were they?  

Answer.  They were the whole number of the eleven, his chosen Apostles.  

Explication  This is evident, both in the end of the Gospel, and also in the beginning of the Acts written by S. Luke and 1, Cor. 15, 7. And it was to special purpose, no doubt, seeing our Saviour, at this time, intended to make the same persons, the special witnesses of his ascension, whom he had already chosen, to be the principal witnesses of his resurrection. And also because he had yet some things to speak unto them, before he would leave them.  
To these speeches therefore, let us now come.  
Quest. Which were they?  
Ans. They were first a commandment.  
Secondly, a promise.  
Thirdly, a reproof, with a renewing of the former commandment and promise.  
Fourthly, a blessing.  

Explication.  These so many speeches of our Saviour, and his leading of them from one place to another: as first to Bethania, which was about 15. furlongs distant from jerusalem, as we read, john, chap: 11.18. and then up to the mount of Olives (if so we may understand that the ascension of our Saviour was from the top of the mountain) this mountain being but 7. furlongs from jerusalem as the Sirian text is: all showeth that our Saviour continued with his Apostles, a good space of time. But let us come to the particular speeches.  
And first, concerning the commandment.  
Question. What was that?  
Answer. It was the same, which our Saviour had given them before: namely, that after his ascension, they should keep together at jerusalem, until he should power on them the extraordinary gifts of the holy Ghost.  

Explication.  This commandment, being (as you answer) no other, but that which our Saviour had given his Apostles afore; according as we have seen in the fift appearance: it is here repeated again, because of the weighty and great importance of the commandment itself. And also to help against the forgetfulness of the Apostles; insomuch as they (as well as we, and all other) were naturally easily forgetful, of the greatest, and most weighty matters of the kingdom of God.  
Thus much briefly, touching the commandment now: because we have considered of it more fully before.  
We come to the promise.  
Question. What was that?  
Answer. The same likewise, which our Saviour had made unto them before; as he himself putteth them in remembrance: to wit, that he would surely furnish them with all excellent gifts of the holy Ghost, meet for the performance of their Apostleship.  

Explication  As the repetition of the commandment, was to help against the forgetfulness of the Apostles: so this repetition of the promise, was to confirm and strengthen their faith, in the assured expectation of the fulfilling of it, in the time and season thereof. And for their further comfort, he telleth them, that it should be shortly accomplished, even within a few days: that is, (as the event declared) within ten days after this his promise, renewed unto them. For the ascension of our Saviour Christ following upon the same day, immediately after that our Saviour had ended all his speeches to his Apostles; which was upon holy Thursday, as we call it: the extraordinary gifts of the holy Ghost were bestowed upon the Apostles, the Lords day, seven nights after. Yea, and for their further encouragement, to yield their obedience in waiting for the performance of this promise; our Saviour doth set forth the excellency of the blessing, which he minded to bestow upon them, by an unequal comparison of the outward Baptism of john with water, and those inward gifts of the spirit, which they should receive: the which he calleth metaphorically, a baptizing with the holy ghost. Not that our Saviour minded to debase the baptism, or ministry of john the Baptist, the which surely was accompanied with great grace, and so acknowledged, and commended by our Saviour himself (for it was accompanied with faith, and repentance, in those whom he Baptised): neither yet doth he use this comparison, as though his Apostles, had received no measure of any gifts of the holy Ghost already, (for the contrary hath been heretofore declared) but only by way of amplification; to illustrate the incomparable excellency of those gifts, which should be given to them: according to the most gracious gracious promise of the Father, for the conversion of all the Nations of the world. And this shall, for the present, suffice concerning the promise of our Saviour. The reproof of the same our Saviour, is in the third place, to be considered of us.  
But before we come to it, it is necessary, that we do observe the occasion of it.  
Question. What was that?  
Answer. The occasion of our saviours reproof, was that overbolde, and unseasonable, and ignorant question, which the Apostles, (not yet fulite enlightened) demanded of him: in that they asked him, saying. Lord, wilt thou at this time restore the Kingdom to Israel?  

Explication.  That this question of the Apostles, was the occasion, that our Saviour reproved them, the text is plain. And that it was both an overbould and unseasonable, and also an ignorant question; the reproof of our Saviour is a sufficient proof in every respect. But that we be not overbold, and injurious in censuring the Apostles, above that is meet: besides that you mentioned in your answer, that the Apostles were not so perfectly enlightened at this time, as they were afterward: let us consider further, that though through ignorance, they did not yet rightly conceive of the spiritual nature of the kingdom of our Saviour Christ, and how it was not of this world, in such manner as he had expressly taught, and every way carried himself, in such sort as they might, as we would think, easily have perceived it.  
Yet we may not imagine them to be so gross, as to think that our Saviour should in this world, set up any earthly Kingdom, wherein they should live deliciously, or exercise any unjust or cruel tyranny, etc.  
But we are rather to conceive, that they thought that it should have been a Kingdom more wisely and justly ordered, and governed; and abounding with greater peace and riches, and glory, than ever did the kingdom of Israel, in king salomon's days: yea so far exceeding king salomon's kingdom, as the kingdom of Solomon did any the basest kingdom in all the world.  
And beside, we are to conceive thus much; that, insomuch as our Saviour was now risen from the dead: and that therein they began to apprehend more firmely●, the assurance of his godly and divine power and authority; according to the doctrine which he himself had lately delivered unto them: it might probably seem unto them, that now was a fit time and season, for that purpose, howsoever he had before flatly denied to be made a king, to rule over the people, as we read in the 6. chapped: of Saint john.  
Finally, we may not suppose, that they did without reverence ask this question: for the contrary appeareth, by the manner of speech which they use, in calling him Lord, etc. in saying: Lord wilt thou at this time, etc. therein, no doubt, yielding him the honour of sovereignty, which they acknowledged in their hearts to be due unto him, above all that he would assume and take to himself.  
And yet all these things notwithstanding; that is to say, all these probabilities in regard of the matter, and all these qualifications in their affections: yet because they presumed without warrant of the word; yea rather at unwares, presumed to ask a question of such a matter, as he had plainly disclaimed, and taught them the contrary: he doth very earnestly, & no less justly rebuke them. Whence, we for our parts (being ready to see a mote in the Disciples eyes, not yet altogether so cleared, as they were afterwards) may learn to discern the beam that is in our own, if so be that we be not already grown stone blind. For do we not usually (even after longer teaching, and after a more clear Revelation of all Truth, than the Apostles at this time, which we now speak of, had) dote still after worldly pleasure, and richest, and Honour, &c: with a desire to attain unto them, yea though it should be by corrupt courses, of injustice and rapine, of flattery and deceitful dealing, & c?  
The Apostles infirmity therefore (such as it was, before our Saviour had thoroughly confirmed and established them) is well worthy to be marked of us, to the more clear discovery, and to the more sharp reproof, of a corruption in us, a hundredth fold worse than theirs was. And to this very end, let us now come to that reproof which our Saviour gave unto them.  
Question. What was it?  
Answer. Our Saviour telleth them roundly, that they presumed above that was meet for them; in desiring to know the times and seasons of that, which God the Father had reserved, as a proper royalty and prerogative to his own divine Majesty, and not to be communicated to any creature.  

Explication.  This is in deed his meaning, in that he saith, It is not for you to know the times and seasons, which the Father hath put in his own power. Verily, if the Disciples of our Saviour had well remembered, and advisedly considered, what our Saviour had said unto them (concerning the last day) that the Angels which are in heaven, no nor the Son himself (to wit, in that he was man) did know the day and hour, thereof, save the Father only: Matth. 24.36. and Mark. 13.32. surely they would not for shame or fear, have presumed to ask the question, which for want of such due consideration, they were overbold to demand. Let us therefore, learn from hence, another excellent lesson; to wit, that as it had been the duty of these disciples: so it is our duty, and the duty of all Christians, even of every one of us in our several callings, to settle our minds, to walk humbly, and with a single eye, in those duties, which God hath in his wisdom, and of his singular mercy prepared for us to walk in: and to leave the secrets of God's counsel, and administration of his Kingdom (at the least, touching the particular circumstances thereof) to the Lord himself: who, without us, will order and dispose of all things, in a more excellent manner and order, then is meet for us to know, before the manifestation thereof, by the effect or even itself. The secret things belong to the Lord our God, as Moses saith, (and it is a saying worthy so great a Prophet) but the things revealed, to us, and to our children for ever, that we may do all the words of this law. Deut. chap. 29. verse, 29. To the which purpose also, in like excellent wisdom, saith the most wise King Solomon, in his Ecclesiastes, sundry times: that the Lord doth of purpose, order all things, in so uncertain a course to man; that he should not be able certainly to find our, what should fall out afterward: to the end he might learn hereby, to humble himself, under the hand of God, to whom of most due right, all flesh ought to stoop. Eccles. 2.19. And chap. 3.14.22. And chap. 7.2. and verse, 15.16. And chap. 8.6.7. And chap. 9.1. etc. So then, let us do our duties, every one of us in our callings faithfully, and commit both ourselves, and all success, to the most wise, and righteous disposition of the Lord. For he is most faithful and gracious: and he will assuredly (above that is meet for us to know before hand) bring all to a most godly issue, both to his own great honour and glory, and also to our greatest comfort in the end. Shall the husbandman neglect to sow his corn, because he knoweth not whether the harvest following shall be prosperous and fruitful or no? Shall the Shepherd neglect to tend his flock in Winter, because he knoweth not whether they will the of the rot in the Spring? Shall the Minister of the word, cease his preaching, because he knoweth not whether his preaching will be accepted of the people, or no? Shall the justice of peace, or judge of a Country, neglect to execute justice, because he knoweth not whether he shall ever be able to rid Malefactors out of the Country or no? Shall the parent or Master of a family, neglect to instruct, correct, and pray for his family, because he knoweth not whether some of them will ever come to good, or no? God forbidden. Let us for the present do our duty, and as was said, so let us say, yea so let us practise still: even with patience, humbly to commit the success of all, unto the Lord, for all time to come. For as our blessed Saviour telleth us, (to whom we ought in all things to yield a most listening and obedient ear) It is not for us to know the times and seasons, which the Father hath put in his own power: to wit, according to the prerogative royal, of his own most sovereign authority.  
But (as was said) our Saviour doth not only reprove that which was faulty in his Disciples: but for their direction also, he doth again put them in remembrance, both of the commandment which he had given, and also of the promise which he had made and renewed unto them before. As though he should say, this aught to suffice you, that you have the promise of a special dignity and power, to be given unto you: though ye do not encroach upon the incommunicable power, or authority of God. It is your part, to think first of the labour, and then of the ease: first of the fight, then of the victory: first of humiliation, then of the Crown of glory: as you have seen me to have gone before you.  
What Master among us, would take it well at his servants hands: if, when we should send him to require some debt that were due unto us; or upon any other lawful message, and service: if he should refuse to go, unless he knew before, what success he should have, & c? Our Saviour therefore, giveth his Disciples to understand, that it was their parts (laying aside all curious inquisition about such things, as belonged not unto them) to bend their minds, in hope of the fulfilling of the promise of the Father; to be his witnesses, and to preach his Gospel in all places, whether he should disperse and send them, from jerusalem into all parts of the world, both far and near. For so our Saviour saith, Ye shall be witnesses unto me, both in jerusalem, and in judea, and in Samaria, and unto the uttermost part of the earth. And this they must do, whatsoever entertainment they find, whether good or bad, in all places, whether so ever he should send them. Thus our Saviour, most wisely draweth the minds of his Disciples, from their vain speculations, to mind those things, which GOD would have them mind.  
And thus also, we may see to our own notable instruction, even from this most wise and gracious instruction of our Saviour, (if we have any grace to see) that howsoever our minds, would gladly be wandering, and gadding after our own vain imaginations: yet it is necessary for us, that we should be earnestly rebuked, and called home from such conceits, to the word of God, and to the care of the duties, which he requireth at our hands. Yea, we may see, it is most profitable, that the same word of God (I mean the same instructions of the word) should be often inculcated unto us: to the end, all other strange conceits, (though never so pleasing) might be utterly chased away.  
The last speech of our Saviour (as was answered) was his words uttered in blessing of his Apostles. For when it is said, that he lifted up his hands, and blessed them; we must not think, that it was a dumb blessing in gesture, or in sign and ceremony only: but with word of mouth also. And this (as was also answered before) was that holy farewell, which our Saviour gave to his Apostles, when he left them, and ascended up into heaven.  
For the better understanding of which his farewell, we may not unprofitably call to mind, that the word of blessing, is taken sundry ways in the holy Scriptures: according unto the sundry kinds of persons, who are said, either to bless, or to be blessed. For not only is God said to bless men; but men also are said to bless God: and one man to bless, and to be blessed of another. Superiors are said to bless inferiors, and inferiors their Superiors; and more usually one familiar friend and neighbour another: but not in the same sense, or manner, as we will now briefly consider.  
When one familiar friend and neighbour is said to bless an other, in an usual. and as we may say, a salutatorie, or a greeting manner: ac-according to that, Gen: 24, 31. Come in thou blessed of the Lord: And Ruth: 2.4. Boaz saith to his Reapers, The Lord be with you, and they said to him, the Lord bless thee. Read also, Psalm: 129.8. In such use of this word, To bless, is no more than a mutual testimony of love, by wishing well one to an other.  
When inferiors are said to bless superiors, whether it be, that children are said to bless their natural parents, or subjects their civil Prince and Magistrate, or people their spiritual Pastors and Teachers: the word (blessing) is to be understood, as noting a more dutiful affection, in wishing and praying all good unto them, with an honourable and thankful regard of those special blessings which God hath, and doth vouchsafe unto us by them, as by his blessed instruments appointed thereunto. Thus, the people blessed King Solomon, as a figure of Christ their King, 1. King, 8.66. according also to that, Psam: 20, 1, 2, 3, 4, 5. and Psalm: 21, 6. Thou hast set him as blessing for ever. And Psalm: 72, 17. where likewise, there is a prophetical reference to our Saviour Christ, All Nations shall bless him: and be blessed in him. And thus, congregations may, and aught to bless their Pastors and Teachers; and children, their parents: that is to say, they both may, and also aught to pray for them, that God would bless and prosper them: according to that Colos. 4.3. Praying also for us, etc. And 2. Thes. 3, 1, 2. and Heb: 13.18. And in this respect, doth David, as one succoured against temptations by Abigaill, though a woman, (as a prophetess of God sent unto him) bless her, and God for her, and her counsel most heartily. 1. Sam: 25. 32.33. But when Superiors do bless their inferiors, whether Princes or natural Parents; when as they do it in faith, or by prophetical instinct, they do not only pray for blessing; but also pronounce, and assure blessing from God, to such, both children and subjects, as shall walk in the ways of God, and believe the promises which he hath made, according to that, Ephesians chapter 6. verse 2. And thus, Isaak blessed his son jaakob. Genesis, chapter 27. verses 25, 26, 27, 28, 29. and verses 33, 34, 35. And thus jaakob blessed the two sons of joseph, Manasset, and Ephraim. chap. 48. verses 8, 9, etc. 20, 21, 22. And all his own sons, the principal Fathers of the twelve Tribes, chapter 49.1, etc. verse 28. And Moses, Deuteronomy, chapter 33.1, etc. And King Solomon his subjects: 1. Kings 8.14. And King Hezekiah. 31.8.  
The same is to be said, concerning Ministers of the word, in the ordinary course of their ministery. According to that, Numbers chapter 6. verses 22, 23, etc. Thus shall ye bless the children of Israel, and say unto them, The Lord bless thee, etc. And Deuteronomy 10. v. 8. The Lord separated them to bless in his name. And 2. Chronicles, chapter 30. verse 27. The Priests and the Levites arose, and blessed the people, etc. And Psalm 118.26. Blessed be he that cometh in the name of the Lord: we have blessed you out of the house of the Lord. Read also Psal. 128. Neither is there any doubt, but the blessing of the ministers of the Gospel, is as effectual, as ever was the blessing of the ministers of the Law: according to that promise of our Saviour, Matth. 16.19. and chap. 18.18. and john 20.23. Read also Cor. 1. chap. 16.23, 24. and Epistle 2. chap. 13. verse 13. yea so, that this grace was not committed to the Apostles. that it should die with them: but that they should be the Ministers of Christ, to derive it to the Church of God, in the successive hand of all faithful Ministers of the Gospel, to the end of the world.  
And therefore all aught in special manner, to regard the blessings of the Ministers of the word, in their ordinary ministry, above any other instrumental or ministerial blessing of God. And in this respect, it is said, Heb. 7. verse 7. without all contradiction, the lesser is blessed of the greater After this manner therefore, doth man bless man, and one man is blessed of another; though in a diverse sort, as we have now seen.  
Now further, whenas man is said to bless God, whether he that blesseth be inferior, or Superior among men; it is not to be thought, that he either prayeth or pronounceth blessing upon God: but only, that he doth most humbly profess and acknowledge, all glory, praise, and thanksgiving, as most due unto him: as King David doth, 1. Chro. 29.10, 11, 12, 13. And so he exhorteth the people to do. verse 20. And so doth King Solomon, 2. Chro. 6.4. Read also Psal. 41.13. Blessed be the Lord God of Israel, world without end. Amen, Amen. And Psal 72.18, 19 And Psal. 100.4 Praise him, and bless his name. Some translate it thus, praise him, and speak good of his name. For to bless, is indeed, to speak good of the name of God, and to extol and lift it up above every name, etc. And Psal. 145. verse 21. Read also james, chap. 3. verse 9  
Finally, when God is said to bless man, whether privately and particularly, or publicly and more commonly: we are to understand it, to signify that he doth specially favour and advance such a person: as judges 5.24. and Luke 1. verse 28. Blessed art thou among women. And Prou. 10.7. The memorial of the just shall be blessed. Or such a people, as Psal. 32.1.2. and 89 15. and 144.15. Blessed are the people, whose God is the Lord. In which respect, 
Comment: Cen cap. 2. verse ●. Secundum verbum exegeti cum est prioris.  M●ster Caluin worthily observeth, that to bless, and to sanctify, or to set apart from common use, is used for the same thing: and that the latter is an interpretation of the former. Diem ergo septimum Deus sanctificat, dum eximium reddit, ut singulari iure excellat inter alios. God (saith he) sanctifieth the seventh day, in that he maketh it notable, and of singular dignity among the rest. And this (saith he) is that which he meaneth by the former word of blessing it. Now therefore, as blessing noteth the special favour of God, so all the benefits of God, both spiritual, and belonging to this life, as fruits of his favour; they are all comprehended under the blessing of God. Gen. 1.28. God blessed mankind, and said unto them, bring ye forth fruit, and multiply, and fill the earth, and subdue it, etc. And Prou. 10.22. The blessing of the Lord, maketh rich. And Psal. 29.11. The Lord will bless his people with peace. and Psal. 37.22. Such as be blessed of God, shall inherit the land. And Psal. 128. Read also Deut. 28. But they are the chief blessings, which are belonging to the soul. Of the which, read Act. 3.25.26. Ye are the children of the Prophets, and of the covenant, which God hath made unto our fathers, saying to Abraham, Even in thy seed shall all the kindreds of the earth be blessed. First unto you hath God raised his Son jesus Christ, and him he hath sent to bless you in turning every one of ye, from your iniquities. And Ephes. 1.3. Blessed be God, even the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things, in Christ. And thus it is said every where, that they are blessed, that do fear the Lord: which trust in him: which wait upon him: which are poor in spirit: which mourn: which are meek: which hunger and thirst after righteousness, etc. All such are blessed: that is, they are in an excellent estate, and have received blessed gifts and graces, from the special favour of God.  
These things thus considered, it is now the more easier to understand, in what sense our Saviour is said to bless his Disciples: namely, in the most special manner above all other, whether Kings, or Prophets, or Priests, could bless; in that he was a chief Minister, yea a mediator betwixt God and man. So that he did not only wish blessing, or pronounce blessing, by an authority or calling committed to him of God; but even in pronouncing, he gave also his blessing to his Apostles: that is, 
The meaning of the words of the article.  all fitness for their ministerial service first, and afterward, all meet gifts & prosperous success: that so they might be instruments of his blessing, not only for their own times; but even to the end of the world. In this blessing of the Apostles, our Saviour lifteth up his hands; to give to understand, that all blessing cometh from heaven: according to that of the Apostle james, chap. 1.17. And thus much shall suffice, concerning this last appearance of our Saviour here upon earth, for the full and sufficient proof, and confirmation of his holy resurrection. Yea, that which hitherto hath been said, shall suffice for the present, concerning all the appearances of our Saviour; so far forth, as they are recorded in the holy Scriptures, and testified unto us by sufficient witnesses: even from the time, that he rose from the dead, by the space of whole sortie days, until the time wherein he ascended up into heaven.  
We have indeed two appearances more, recorded in the holy Scriptures, the one to Stephen the first Martyr, next after our Saviour himself. Act. 7.55. And the other to Paul, at his miraculous conversion. Act. 9.3. etc. and chap. 22.6. and chap. 26.13, etc. and 1. Cor. 15.8. But these were not in that space of time, wherein he was here upon earth, as all the former were: but from heaven, after he was ascended up into heaven: and so belong rather, to his sitting on the right hand of God his Father, then to this present Article of his resurrection, as we are here after further to consider. Nevertheless, they are very excellent, and glorious proofs, not only that our Saviour is in our nature risen from the dead, and ascended up once into heaven; but also, that he is, still resident abiding and living there in heaven: even in the same his human nature, which did once rise again.  
ANd now, having good trust, that upon these so manifold sure testimonies, and confirmations of this Article of our faith; none of us do stand in doubt of the truth of it: let us in the next place, (according to the order of our inquiry) come to the meaning of the words of this Article, wherein we profess that we do believe, that our Lord jesus Christ rose again the third day from the dead.  
Question. What is the meaning of them?  
Answer. The words of this Article teach me to believe, that our Lord jesus Christ, the only begotten Son of God our heavenly Father, did by his own divine power, working together with the Father, quicken and raise up the same his holy body, which was before crucified, dead, buried, and remained in the grave, as one truly descended down among the dead: yea, that he being verily in the state and condition of the dead, (save only that his flesh saw no corruption, the soul being nevertheless perfectly separated and removed from the body as far as heaven is distant from the earth; neither yet perfectly glorified, but only resting in the paradise of God, among the souls of the faithful already departed this life, and abiding in like estate and condition with them, all the time that his body lay dead in the grave) the words of this Article (I say) do teach me to believe, that the third day after his sufferings, he did quicken and raise up the same his body, that was dead, and buried; from the former condition of the dead, and from the power and dominion of the grave, (his soul returning again to his body) thenceforth never to die, or to be sundered any more: but to live for ever, in perfect happiness and fullness of glory, with his divine nature; as the Articles following, will further declare.  
They do teach us indeed, thus much For seeing the human nature of our Saviour Christ, 
Explication.  being free from sin in itself, and having on our parts, made a full satisfaction to God for our sins: and moreover insomuch as, the same human nature was united to the divine nature, in one Person; it was unpossible, that death should prevail against him. And therefore, at the time appointed: that is, on the third day after he was crucified, dead, & buried, he broke the bonds of death; & hath openly declared, that he hath made a full conquest both of sin & death, and of him that had the power of death: that is, the devil.  
But insomuch as this your answer is somewhat long, 
The meaning of the Article.  and consisteth of many parts, it shall be good for us, in regard of the weightiness of the matter, accordingly to consider of the several proofs thereof.  
First therefore, as touching this, that our Saviour Christ did by his own divine power, together with the Father, raise up his body from the dead: we have the testimony of our Saviour himself, who said before his death, that he would do so. john 10.17 18. Therefore (saith he) doth my Father love me because I lay down my life, that I might take it again: this commandment have I received of my Father. And 1 Pet. 3. 1●. Christ was put to death, concerning the flesh, but he was quickened by the spirit: that is to say, by his divine power. And further, concerning the joint working of the Father: thus we read Act. 2.24. God (saith the Apostle Peter) hath raised up (jesus) and loosened the sorrows of death, because it was unpossible that he should be holden of it. And verse 32. This jesus hath God raised up whereof we all are witnesses. And again more fully, chap. 3. verses 13, 14, 1●. The God of Abraham, Isaak and Inakob, the God of our Fathers hath glorified his Son jesus etc. and hath raised up the Lord of life from the dead whereof we are witnesses. And verse ●6. First unto you hath God raised up his Son jesus. And chap. 4. verse 10. Be it known to ye all, &c: that God hath raised again jesus Christ from the dead. Likewise, chap. 5. verse 30. The God of our Fathers hath raised up jesus, whom ye slew, and hanged on a tree. Him hath God listed up by his right hand to be a Prince and a Saviour, etc. And we are witnesses of these things which we say, yea and the holy Ghost, whom God hath given to those that obey him. And chap. 10. verse 40. Him God raised up the third day, and caused that be was showed openly. And chap 13 in the Sermon that Paul preached at Antioch of Pisidia, from the 30. verse, etc. And Heb. chap. 13. verse 20. God is called the God of peace, who brought again from the dead the Lord jesus, the great Shepherd of the sheep.  
Thus Therefore, we see it plentifully confirmed, that the body of our Saviour Christ which was crucified, dead, buried, and which lay in the grave to the third day, (is one free among the dead, as the Psalmist speaketh, Psal. 8.5) was raised up again by his own divine power, together with the Father. And that this was done (the body nevertheless remaining free from corruption) it is expressly testified by the Apostles, Peter and the rest, Act. 2.27.31. and chapter 13. verses 36, 37. according to the prophesy of David in the 16. Psalm.  
Moreover, that his soul, which before he had already commended into the hands of his Father, with the which also, the soul of the repenting thief, was the same day in Paradise, as we have seen Luke 23.45, 46. that, I say, this his soul returned again: it is necessary that, according to the truth, we do believe it to be so; because otherwise, (insomuch as the soul of man is the chief part of man) Christ risen could not be the same, whole and true Christ, who was crucified, dead, and buried before. Neither shall it be amisle for us, in this behalf, to conceive, that the ministery of the holy Angels, who descended from heaven, to bear witness of the resurrection of our Saviour, was employed to the bringing of the soul to the body: according as the Angels are said to have carried the soul of Lazarus, from the body of Lazarus, into the bosom of Abraham. But howsoever the conveyance of the soul of our Saviour, was from heaven, to the body: this we may be sure of, that it was by the divine hand and power of God, reunited to the body; from the which it had been separated by so far a distance before.  
That the same his soul was not yet fully glorified, though for the time of his separation from the body, it rested in the Paradise of God, with the souls of the righteous, departed this life: it is very evident, because the full glorification of the whole human nature, depended upon the ascension of our Saviour to the right hand of the divine Majesty of God, 
The Promise.  as we may perceive, john 7.39. and chap. 17.5. and 20.17.  
And that there is no death or separation for ever, now after the reuniting of the soul to the body: the Apostle Paul doth plainly testify, Act. 13.34. in that he saith, 
Explication & proof.  God raised up (jesus) from the dead, no more to return to the grave. To the which very purpose also, he allegeth the testimony of the Prophet Isaias, chap. 55.3. I will give ye the holy things of David, which are faithful. For the Apostle giveth us to understand, (as the truth is) that if our Saviour should not live for ever, he could not perform the mercies promised to the Church of God, in him, and by him alone, for ever.  
Likewise, Rom 6.9.10. If (saith the same Apostle Saint Paul) we be dead with Christ, we believe that we shalt live also with him. Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him. For in that he died, he died once to sin; that is, to take away the power and strength of sin, in those that believe in him: but in that he liveth, he liveth to God, that is immortally in his eternal glory. And revel. 1.17.18. Fear not (saith our Saviour himself to the Apostle john) I am the first, and the last. And I am alive, but was dead: and behold, I am alive for evermore, Amen: and I have the keys of hell and of death. Finally, he is in this respect called, and is in very deed, The Lord of life and glory, Act. 3.15. and 1. Cor. ●. 8. Heb. 7.24, 25. This man, because he endureth ever, he hath an everlasting Priesthood: wherefore he is able also perfectly, to save them that come unto God by him, seeing he ever liveth to make intercession for them. And chap. 9.28  
THus then, we having the meaning of this Article of our saviours resurrection from the dead: let us according to our order, come to the promise, and then to the use of it, being apprehended by faith: first touching that comfort which it yieldeth to us, from our Saviour Christ: and then for duty, which it requireth at our hands toward him, as a fruit of our thankfulness for the same.  
Question. What promise have we, that our Lord jesus Christ should rise again from the dead, for our benefit?  
Answer. We have the prophetical promise of it in the 16. Psalm: as it is evident by the allegation of the Apostle Peter, in the 2. chapter of the Acts of the Apostles, verses 25, etc. And of the Apostle Paul in the 13. chapter, verses 32, 33, 34. etc. yea we have the prophetical promise of the whole glorification of our Saviour, to our advancement, in the 2. Psalm. For ask of me (saith the Lord) and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.  

Explication and proof.  It is very true. And this, no doubt, is for the singular benefit, and preferment of every believing Gentile, as well as of the believing jews: as we may see the same gracious promise of the Lord yet further confirmed by the Prophet Isaias, chap. 53.10, 11, 12. He shall see his seed, and shall prolong his days, and the will of the Lord shall prosper in his hands, etc. The Prophet showeth, what should follow after the death of our Saviour, according as it is come to pass in a great part: and shall be still more and more for ever; according to the former prophecies of the holy Scriptures; and according to the testimony of our Saviour Christ himself. Luke 24. verses 26, 27. and verses 46, 47, 48, 49.  
But these things belong to the comfort of faith, in respect of the resurrection of our Saviour Let us therefore proceed unto it.  

Question. Answer. Explication.  What is the use of this Article, for the comfort of our faith?  
It is very great, and that also sundry ways.  
It is very true. For the comfort of the resurrection of our Saviour, is (as it were) the harvest of his death: in such sense as our Saviour himself compareth his death unto the seed time thereof, john. 12 23.24. saying, The hour is come, that the Son of man must be glorified. Verily, verily, I say unto you, Except the wheat corn fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit, etc.  
Now we know, that the time of harvest, 
The Comforts.  is a time of greater joy than is the seed time. And again, the Sun rising, is more glorious than the Sun going down. So is the resurrection of our Saviour Christ, in comparison of his death. For though the death hath purchased, yet the resurrection putteth into possession. Though all are lapped up in the death, yet they are not clearly unfolded, but by the resurrection, etc. And for this cause it was, that usually, when our Saviour spoke of his suffering & death, (which in themselves were uncomfortable) he was wont to add the doctrine and promise of his resurrection, as a certain lard or sweetening unto it: as Matthew, chapter 16.21. and chapter 17.21, 23. and chap. 20.18, 19, 20. and chap. 26.31, 32. And Mark 14.28. Likewise Luke 18.31, 32, 33. and cha. 24.6, 7, 8. where the holy Angels do put his Disciples in remembrance thereof, at the time of his resurrection.  
But because, (as was said) the comfort of the resurrection is manifold: let us not content ourselves, with a general conceit, or observation; but let us come to the particulars. And whereas we cannot look by and by to draw in, so full a draft of comfort, as is offered unto us therein; let us not be less wise by the wisdom of spiritual grace; then the little infant is by natural instinct: who, though the milk of the mother's breast come not at the first, yet ceaseth not drawing till the milk streameth forth. For assuredly, the breasts of the word of God; the old and new Testament: the one promising, the other performing; they are even penned with the sincere milk of the Spirit of God, abundantly sufficient to satisfy all those, that, as new borne babes, will lie drawing at the same: and will not be like those, who are so besotted with carelessness in seeking after the comfort of the holy Scriptures, as if there were sufficiency of knowledge in ignorance, & comfort enough in a senseless conceit of heavenly things. But let not us be such, but let us be careful to seek & inquire after all the comforts, which this excellent Article as the sunshine of God's holy Spirit, shining upon our dead hearts, may by the warm and healthful beams thereof minister unto us.  
Which therefore are those manifold and great comforts, which the faith of the resurrection of our Saviour Christ do minister unto us, Question. and to all such as do truly believe in the same?  
Answer. 1 First, our Saviour Christ is by his resurrection from the dead, mightily declared to be the Son of God, and the very true Messiah and promised Saviour of his Church: to this very end, that our faith and hope, might be in GOD, who raised him from the dead, and thereby gave him glory in the midst of his people.  
3 Secondly, it is a public and real confirmation, that he hath perfectly fulfilled all righteousness, and holiness, in the sight of God: and that we, by the imputation of his righteousness, and holiness, are perfectly justified from all our sins, through the satisfaction, and price of his death.  
3 Thirdly, hence was the treasurehouse of the manifold gifts, and graces of the holy Ghost, as it were unlocked and set open: that they might be more plenteously powered down from heaven, upon his Apostles first; and so by their ministery, upon all Nations of the world, both jews and Gentiles, whosoever among them should believe in his name. For even hereby also, the door was set wide open, for the preaching of the Gospel, to every people and Nation under heaven.  
4 Fourthly, by the power of the resurrection of our Saviour, we are quickened to newness and holiness of life.  
5 Moreover, by the virtue of the same, we are strengthened, and confirmed to all holy constancy, in the faith and service of the Gospel: under the blessed hope of immortality, and heavenly glory.  
6 Furthermore, we have by it, a settled comfort against the uncertainty of our frail & transiterie life; yea against all the troubles of it, and against death itself, and all the terrors and dismayings thereof: seeing our Saviour, hath perfectly vanquished and overcome them for us.  
7 And yet more than these; the resurrection of our Saviour, is a real confirmation, that our bodies, though they must die in corruption, weakness, and dishonour, as natural bodies, for a final conviction and farewell of sin: yet they shall, by the saving power of the resurrection of our Saviour Christ be raised up again; and made spiritual bodies, incorrupt, and glorious, never to return to corruption again.  
8 The resurrection of our Saviour, is also an evidence, that be is ordained of God, to be the judge of the world.  
9 Finally, it is a most pregnant confirmation, and application, of all the fruits, and benefits, which he hath purchased for us, by his death, and by all other his manifold sufferings going before the same.  

Explication and proof.  The resurrection of our Saviour is indeed, as the sealing up of all these fruits and benefits unto us: and therefore it may well be exceedingly comfortable unto us, and his whole Church. For as our Saviour died not in the state of a private man, but in the behalf of the Church: so also did he not rise again, so much for himself, as for the benefit of it. But let us see some proofs of holy Scriptures for these things.  
For the proof of the first part of this answer, we may read Rom. 1.3, 4. And 1. Pet. 1.21. where the resurrection of our Saviour, is alleged for a proof, that he, who is our Saviour, is the Son of God. And that it is furthermore a proof, that he is the promised Messias: it is evident, in that it is an accomplishment of the former prophecies, which were given forth thereof: as we saw before, and may justly here call to mind again, Psal. 16. Isai. 53.8, etc. and chap. 55.3. Our Saviour himself also, before his death, foretold the same, as a sign and confirmation thereof. Matth. 12.39.40. john 2.18.19. Read also chap. 20.9. And in the Law, the escape goat, and the live sparrow let lose, may well be accounted figures of the resurrection: and so the resurrection an accomplishing of the same, as the slain goat and killed sparrow, were figures of his death. Levit. 14.4, 5, 6, 7. And chap. 16.5, 6, 7, 8, 9, 10. as was observed once before.  
For the proof of the second part, read Rom. chap. 4. verses 22, 23, 24 25, 26: where note, that the Apostle affirming that our Saviour being delivered to death for our sins, is risen again for our justification: he maketh the imputation of his righteousness, and our justification, one and the same thing. So that to be justified in the sight of God, is to have the righteousness of our Saviour Christ imputed to us, who hath perfectly fulfilled it, on our behalf, even as he was perfectly sanctified of God himself to that end: according as it is nearly linked with it. Rom. chap. 1. verses 3, 4. alleged before. Declared mightily to be the Son of God, touching the spirit of sanctification, by the resurrection from the dead. And as we read 1. Tim. 3.16. God manifested in the flesh, justified in the the spirit. Yea all the places alleged before, to show that our Saviour was raised up from the dead, and exalted by the hand of God himself: they are so many proofs, that by his holy verdict, his justice is fully satisfied, and that our Saviour hath procured our perfect Quietus est, from all our sins. For if any one of our sins had not been fully satisfied for, by him who was made sin for us: or if any thing had been wanting, touching our Saviour his own holiness and righteousness: God would never have raised him up, nor acknowledged us to be made the righteousness of God in him.  
But now our Saviour being declared to be perfect, just, & holy, by the spirit of righteousness & sanctification, bearing witness thereunto by his resurrectio on our behalf, (as before:) we are hereby assured, that we have our full discharge whenas otherwise, we should have been still in our sins. 1. Cor. 15. verses 17, 18. Read also Act. 13.37, 38, 39 And Rom. 10.4, 5, 6, 7, 8, 9 And 1. Pet. 21. A good conscience looketh to the resurrection of our Saviour, for the settling of the peace of it. And Philip. 3 8, 9, 10. This is that virtue of our Saviour, which the Apostle Paul so highly valueth & advanceth, that in comparison of it, he counteth all things dung and mere loss. Yea, this is that life, which he lived in Christ; or rather which Christ lived in him, according as it is said, The just shall live by faith: to wit, in the apprehension of Christ's righteousness, thus manifested by his resurrection, to be their own, through the most gracious imputation of God. Gal. 2.19, 20, 21. Rom. 1.17.  
For the proof of the third part of the answer, read john 7.38, 39 and chap. 20. verse 21. the ordination of the Apostleship and ministry of the Gospel. Read also Luke 24.47.48, 49 Acts 2.17, 18, 32, 33. And 2. Tim. 1.9, 10, 11. These things indeed, were not performed till after the ascension: nevertheless, the resurrection made way, and was as the first step unto it.  
For the proof of the fourth part, read Rom 6.4, 5. 2. Cor. 5.14, 15. Eph. 1.19, etc. and chap. 2.1. Acts 3.26. and chap. 5.31. Colos. 2.12, 13. and chap 3.1, etc. This rising up to newness of life, is called the first resurrection. revel. 20.5. And it is the way to attain unto the second. For let us note well, that albeit God doth favourably behold us in Christ only, for our perfect justification before him: yet this is no dispensation to us, that we should continue in sin; but it calleth for sanctification at our hands, without the which, no man shall see the Lord: as we read Heb. 12.14. And it is also necessary for us, to the end that from the fruits of our sanctification, we may have the comfortable persuasion of our justification. Rom. 6.1, etc. And that we are elect and chosen to salvation. 2. Pe. 1, 10. Yet so, as we must in no part rely upon our own holiness, or works, which will always be failing and unperfect: but on our Saviour alone, by whom we are justified.  
For proof of the first part, read 1. Pet. 1.3, 4, 5, etc. Blessed be God, even the Father of our Lord jesus Christ, who according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, to an inheritance immortal, etc. And ch. 3.21. And Eph. 2.4, 5, 6. Acts 4.10, 11, 12, 13.  
For proof of the sixth, read 2. Cor. 1.8, 9, 10. and chap. 4.8, 9, 10, 11, 12, 13. 14, 15 16, etc. And 1. Cor. 15.57. according to the prophesy of Isaiah, 53.12. And Hosea 13. verse 14.  
For the proof of the seventh part, read john, 11.25. I am the resurrection, and the life, he that believeth in me, (saith our Saviour) though he were dead, yet shall he live. Read also Rom. 8.11. and 1. Cor. 6.14. and chap. 15. verse 12, 13. and verses 19, 20.21, 22. and verses 32, 33. and 35. and 45, 49. Likewise Philip. 3. ●0 21. and 1. Thes. 4.13, 14. A lively representation, and foregoing demonstration whereof; was the opening of the graves, at the death of our Saviour, and the resurrection of the bodies of many Saints, who came out of their graves, and went into the holy City, immediately after the resurrection of our saviour, and appeared to many. Matth. 27.52, 53. For seeing, 2. Kings 13, 21. God gave testimony to his faithful Prophet Elisha, after his death, by revining a dead man that was put into his grave, that he was a Prophet sent of him: much more would he confirm unto us, by the resurrection of many, after the death and burial of our Saviour Christ that he is the true Messiah, the very Prince of all Prophets that were before him. But not only so: he would thereby show also that our Saviour did not rise for himself alone, but for us: and that therefore, by his resurrection, he hath broken and dissolved the power of the grave, that (will it, nill it) it must perforce one day, yield up all the dead that are holden under the dominion of it, as touching their bodies; though their souls be presently in a heavenly and happy estate. And in this respect, Col. 1. 1●. our Saviour is called the first borne of the dead: the Apostle thereby giving to understand, that all other of the faithful, shall in their order be in like manner borne a gain, and delivered as it were out of the bowels, 
The Duties.  or womb of the grave. To the which purpose also, 1. Cor. 15.20. he is said to be the first fruits of them that sleep: to show that in due time, all that belong to him, as a holy lump or crop, shall in their bodies be awaked out of the sleep of death: that as it is contained in the same chapter: Like as by man came death, so by man might come the resurrection of the dead. And that, as in Adam all die, so in Christ all should be made alive. Neither is it to be neglected, but diligently to be marked, as serving greatly to our comfort; that all the faithful, which died before our Saviour Christ, died in this hope, where unto we are called by the Gospel. Heb. chap. 11. verse 35. Read also Daniel 12.2, 3, 13. job. 19.23, etc. Isai. 26.19. And Ezekiel 37. a notable allusion to the ground and Article of the resurrection familiarly embraced of them: according as we may perceive by the answer of Martha to our Saviour, john 11.24. I know (saith she, speaking of her brother which was dead) that be shall rise again in the resurrection at the last day. Read also Psalm 49.16. God (saith the holy Psalmist) will deliver my soul from the power of the grave, for he will receive me. Selab. For here (as Master Caluin worthily observeth) we have a notable testimony of the faith wherein the holy Fathers lived and died under the Law. Praeclarum (inquit) habemus testimonium fides, in qua vixerunt & mortui sunt sancti patres sub Lege.  
Now for the proof of the eight part of the answer, Read Acts chapter 17. verse 31. God hath appointed a day, in the which he will judge the world in righteousness, by that man, whom he hath appointed: whereof he hath given assurance to all men, in that he hath raised him from the dead. And Rom. 14.9. Christ therefore died, and rose again, and revived, that he might be Lord, both of the dead, and of the quick.  
Finally, from the proof of the last part; read Rom. 5.10, 11, etc. For if when we were enemies, we were reconciled to God, by the death of his Son: much more being reconciled, we shall be saved by his life, etc. And chap. 8.33, 34. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, etc. Do we not see that the resurrection is the first step of the gradution, or amplification of the comfort, for which he reasoneth? And the Apostles in their sermons, did instantly insist in this point of the resurrection; as being that which is more familiar for use, though not the highest degree of his exaltation and lifting up: as we have a precedent in the Acts of the Apostles, and in some other places of the holy Scriptures: as Rom. 109. And chap. 14.9. Abraham, (as we read Heb. 11.19. rejoiced when he received his son Isaak after a sort from the dead: infinitely much more, may we rejoice, in that God hath not given us our Saviour Christ raised up after a sort, but hath verily and indeed raised him up from the dead, and so given us assurance that he is a perfect Saviour unto us.  
Thus comfortable, every way, is the resurrection of our Saviour to the faith of every true christian: even as a most joyous and plentiful harvest, after a hard seed time of his death, as was observed before.  
NOw let us proceed.  
Question. What is the duty of our thanks and obedience to God, In regard thereof?  
Answer. Insomuch at the fruits and benefits of the resurrection of our Saviour, are so many and great, as we have heard: and that all the fruits and benefits of his death, and sufferings, are hereby more authentically and comfortably sealed up unto us: we ought therefore by all good reason, in special manner, to glorify and praise God our heavenly Father, with most high and hearty thanks, and with all duty most boundenly in this behalf.  
It is very true. In this respect, may we well reason, as it is in the beginning of the 48. Psalm: Great is the Lord, and greatly to be praised. justly may we say as David doth, What shall we render unto the Lord for this so great a benefit? And with Paul, What thanks way we render, answerable to this so great a mercy, for our comfortable encouragement, to continue and abide faithful unto the Lord. 1. Thess. 3.8.9. Read also Rom. 7.24.25. And 1. Cor. 15.57.  
Question. But to speak something more particularly, what may we account to be our duty in this respect?  
Seeing the comfort of the resurrection of our Saviour, is so manifold and great, it is our duty, Answer. first of all; to esteem most highly and preciously of the grace and virtue of it.  
Secondly, to labour earnestly, that we may be partakers of the same grace, or virtue, and power.  
Thirdly, from the same power, to endeavour to walk in all holy obedience to God, in every Christian duty.  

Explication.  That we are thus, both most highly and preciously to esteem of the virtue and power of the resurrection of our Saviour: and likewise, most earnestly to seek to apprehend it by faith: the example of the Apostle Paul, Phil: 3. may be a sufficient proof, and inducement unto us; both so to think, and also to be earnest imitators and followers of him. And in deed, unless we do, with him, carry the same judgement, how can we draw with him, in the like yoke of affection?  
Now, touching a particular endeavour, to walk in every good duty of obedience to God, as a fruit of this power of the resurrection of our Saviour Christ apprehended by faith: it is good for us to consider, that the holy Apostles do every where, hold forth the same as a reason of singular force, to stir up the hearts of all Christians to mind repentance from all dead works, and to provoke to the contrary duties of godliness. And namely for one instance. 1. Corinth. 15. the last verse of the chapter, where, so soon as the Apostle had professed thanks to God, for this unspeakable comfort, which the resurrection of our Saviour affordeth; he annexeth this exhortation forthwith, Therefore my beloved brethren, be ye steadfast, unmovable, and abundant always in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord. And Acts, 2.38. after that the Apostle Peter, hath laid open, and confirmed the article of the resurrection: he doth immediately exhort, and encourage unto repentance. And chap. 3.15.19. And the Apostle Paul again, chap. 13.30. etc. 40.41. And Rom. 6 9.10.11.12. etc. And 2. Cor. 5, 15. And Coloss. 3.1. etc. 5. For sanctification (as was noted before) is very nearly linked unto justification. Hereunto therefore, we ought, as the Scriptures do speak, to rise early in the morning, with all cheerfulness of heart and spirit: even as our Saviour Christ did, preventing as it were, the morning watch, that he might manifest, and make known, that good hand which he had, in his so speedy a victory, over the dominion of the grave, and of death, and hell. And this also aught to give us singular encouragement, not only to fight manfully against sin and all the confederates thereof, the flesh, the world, and the devil: but also with good hope of prosperous success, to seek after mighty increases in godliness. Neither let it be a small comfort and encouragement unto us, to bethink ourselves, that according to the ordinance of our Saviour himself, we do together with the exercises of our Christian religion, every Lord's day celebrate (as it is meet) the memorial of the blessed resurrection of our Saviour; and of the restoration of the world by him, partly already begun, and to be fully perfitted in time to come. And in trust of this mercy of our God also, let us not cease to pray continually, in this barren and dead time of godliness, wherein we live, for a new spring and resurrection in men's minds, to the zeal of the Gospel, as a fruit of this resurrection of our Saviour Christ. Finally, let all our life long (in the premeditation of our resurrection at the last day, by the virtue of his resurrection, to everlasting life, and of that perpetual feast of the Lamb, which we are invited unto) be nothing else, 
The danger of not believing this article.  but a careful addressing and preparing of ourselves, both souls and bodies, against that great day, that then we may be partakers of a joyful resurrection, and so live for ever with him. Amen.  
These things in deed, are to be further enforced upon our consciences, from the Articles following, which do set forth the further exaltation of our Saviour: but because (as was said in the comforts) the resurrection is the first, and most familiar inducement hereunto, therefore the exhortation unto these duties, might not be pretermitted here.  
ANd now that we may fully finish the doctrine of this article.  
What danger is there in not believing the very natural and bodily resurrection of our Saviour Christ, and not in yielding that fruit of obedience, Question. which it most worthily challenged at our hands?  
Answer. If any do not believe this Article of the resurrection of our Lord jesus Christ's true and natural body: his death shall profit them nothing, but they shall die in their sins.  
And further also, as touching those that be not through the virtue of our saviours resurrection, partakers of the first resurrection of their souls, from the death of sin: they shall never be partakers of the resurrection of their bodies to everlasting life, by him, at his second coming.  

Explication.  For the proof of this, read first of all. 1. Cor. 15.12.13.14.15.16.17.18. Where the holy Apostle maketh the resurrection of our Saviour Christ, the ground and foundation of ours: yea so the ground; that they are as one would say coincident, and of the nature of relatives, in a certain sort. For insomuch as our Saviour Christ, who is the head of his Church, is bodily raised up; it cannot be, but the members of this mystical body, must be made conformable; that is, they must be likewise raised up, and united unto him: or else he should be as a head without a body. And likewise, insomuch as our Saviour Christ is raised up to be a King, and a Prince over his Church for ever: his subjects also, must be raised up, or else he could not have subjects of the same nature and kind with himself to rule add govern. A King who is a man, must be a King of men, and not of beasts: yea of men, and not of spirits or ghosts, etc. It is so in this world: it shall be so in the world to come, as touching the Kingdom of our Saviour Christ. For as he shall retain the whole nature of man for ever and ever: so he shall rule over men, consisting of souls and bodies, even as over his natural brethren. Answerable after a sort to that which the people said to David, 2. Sam. 15.1. Behold, we are thy bones, and thy flesh. And as our Saviour himself showeth plainly concerning himself in his message sent by Marie Magdalen. john, 20.17. though he be in another state and condition than we are in now: and is so to continue even world without any end. And therefore the holy Apostle, after that he hath noted divers gross and heretical absurdities, accompanying the denial of the resurrection of Christ, 1. Cor. 15. he addeth verse, 17.18. If Christ be not raised, your faith is in vain, ye are yet in your sins. And so they who are a sleep in Christ, are perished. The Apostle speaketh in way of supposition: but in truth it is not so; seeing it is most certain (as he declareth) that our Saviour is risen again. And therefore there is not only an assured ground of the resurrection of the body hereafter: but also of the present felicity of the Saints departed; even from the very time of their bodily death.  
Nevertheless, to them which do not believe, that our Saviour is risen, it is all one as if he were not risen at all: save that they must one day; yea do already begin to feel the punishment of their infidelity concerning this article as one the chief among the rest.  
Woeful therefore is the state of the unbelieving jews to this day; whosoever of them embrace the wicked fable of their unbelieving and blasphemous ancestors: 
Belief in God the Son, who ascended up into heaven.  of whom we read Matthew. 
The ground of the article.  28.12.13.14.15. who as much as lay in them smothered the light of his resurrection, and led many into this damnable heresy, of denying the same.  
Miserable also, was the condition of Hymeneus and Philetus, of whom we read. 2. Timothy, 2.17.18. who like enough, from this evil ground of doubting of the resurrection of our Saviour: or at the least not considering the right use and end of his resurrection; denied the resurrection to come, saying that it is passed already.  
Likewise, miserable were the Corinthian heretics, who denied that our Saviour rose again: they embracing (as it is very like) that wicked and blasphemous fable of the jews. Only Cerinthus acknowledgeth this, 
Epiph. lib. 1. Tom. 2. cap. 28.  more than those jews: that our Saviour shall rise again at the last day: and so addeth one gross error to another.  
Moreover, the fable of the Gnostici, is to be condemned of us: in that they would have us believe, that our Saviour was not only by the space of forty days after his resurrection here on earth, but even whole 18. months, that is a year and half: which must needs falsify the holy story, touching the time of the ascension of our Saviour, and also of the sending of the holy Ghost upon the Apostles, and of the beginning of their preaching: and therefore is in no wise to be endured of us, but earnestly rejected as a most erroneous computation.  
But what shall we say of the family of H.N. & their most false Prophet H N. himself, & all their devilish leaders and guides, most heretical above all other? who in the light of the Gospel, and after the most lightsome discovery of all former heresies: do yet renew the same again: and that also in the most fantastical and absurd course that may be: perverting all things according to their feeble and brainsick allegories; both conception, birth, life, sufferings, and resurrection of our Saviour Christ, as if there were no historical truth at all to be greatly regarded in any of these excellent articles of our Christian faith. But blessed be the Lord our GOD, and our Lord jesus Christ, to be blessed for ever; who by his faithful servant, and true Minister of his Gospel, M. Knewstub hath so unmasked, and confuted this notorious and monstrous heretic H. N. that none can be deceived by his delusions henceforth, but they that are willing to be seduced. For whose blessed labours, as we have great cause to bless and praise God in Christ jesus: so let us entreat the same our God, and most gracious and heavenly Father, that by his, and all other good means and helps, both of writing and preaching, the which he of his infinite mercy hath vouchsafed us: every one of us, that are the Scholars of our Saviour Christ, may learn to be sound in the faith, and so continue to the end, to the glory of the same our good God, and of our Saviour jesus Christ, and to our own everlasting salvation, through the grace of the holy Ghost, guiding and confirming us all, in the whole truth of the Gospel. Amen.  
Thus much concerning the first degree of the exaltation of our Saviour Christ.   

Belief in God the Son, who ascended up into Heaven.  
Question. NOw let us proceed to the next degree.  
Which is that? How followeth it in the articles of our belief?  

Answer. Question.  He ascended up into heaven.  
What ground of holy Scripture have you for the ground and warrant of this article?  
Answer. The Evangelist Mark recordeth it briefly in these words. chap. 10 ver. 19 So after the Lord had spoken unto them, he was received into heaven.  
The Evangelist Luke is somewhat more large, chapter, 24.51.52.53. after this manner.  
51. And it came to pass (saith he) that as he blessed them, he departed from them (that is, 
Luke. 24.  he removed himself some distance from them) and was carried up into heaven.  
52. And they (that is his Apostles) worshipped him, and returned to jerusalem with great joy.  
53. And they were continually in the Temple, praising and landing God, Amen.  
But in the first chap. of the Acts the Apostles, verses, 9.10, 11. he is yet more large than thus, saying:  

Acts. 1.  9 And when he had spoken these things, while they beheld, he was taken up: for a cloud took him up out of their sight.  
10. And while they looked steadfastly toward heaven as he went, behold, two men stood by them in white apparel:  
11. Who also said, Ye men of Galilee, why stand ye looking up into heaven? This jesus which is taken up from ye into heaven, shall so come, as ye have seen him go into heaven.  
In these places, we have in deed the historical record of this article of our faith, 
Explication.  as it was fulfilled by our Saviour in the time and season thereof: not only according to the former and more ancient prophecies, Psal. 68.18. compared with Eph. 4.7.8. And Psal. 110.1. compared with Matth. 22.41. etc. (insomuch as the sitting of our Saviour at the right hand of God there prophesied of, includeth the ascension: And Dan. 7.13.14. where the ascension and sitting at the right hand of God are jointly foretold:) But not only thus was this fulfilled, but also by the more late predictions of our Saviour himself, at sundry times before his death: as john. 3, 12.13. more darkly to Nicodemus. And to the jews more commonly. chap. 6.62. And chap. 7.33.34. And chap. 8.21. And to his Disciples more privately and apart, in most sweet and comfortable manner, though for the present, they did not so conceive of his speech. chap: 14.2.3.4.5. And verse, 28.29. And chap, 16.4.5, 16.17, etc. But most plainly, to Marie Magdalen after his resurrection, chap: 20.17.18. jesus (as the Evangelist writeth) sayeth unto her, Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God. And Marie Magdalen (as Saint john writeth further) Came and showed the Disciples that she had seen the Lord, and that he had spoken these things unto her.  
Thus I say, not only is this article recorded unto us, as it was fulfilled in due time: but also, as it was long before, foretold by the Prophets, and more nearly upon the performance thereof, by our Saviour himself. The which, as the effect itself declared, were not conjectural and guessing prognostications, but most certain and divine predictions, revealed by God himself, the only governor and disposer of every thing, in the proper time and season thereof, as we have heard before.  
But leaving the prophecies; and coming to the historical report of the performance thereof, as the holy Evangelists Mark and Luke even now alleged, do report the same.  
Question. In what order may we profitably consider of it?  
Answer. In the historical report of this article, the holy Evangelists do lay it forth in this order.  
First, they note the time of the ascension of our Saviour.  
Secondly, the place from whence he ascended.  
Thirdly, the manner how.  
Fourthly, the effects which it wrought in the hearts of his disciples.  
Fiftly, the testimony of two Angels, concerning the ascension: with their holy instruction, and admonition, to the Disciples, continuing in the earnest beholding of the same.  
These indeed, are the points recorded in this part of the holy story: and they may well be considered of, in this order, wherein you have rehearsed them.  
First therefore, concerning the time of the ascension of our Saviour.  
Quest. When was that?  
Ans. It was at the end of forty days, after he rose again from the dead.  

Explication & proof.  It is true. So doth the Evangelist Luke affirm and testify in the first chap: Acts, verse 3. In the which space of time also, as he there showeth, our Saviour spoke to his Apostles, of those things, which appertain to the kingdom of God. And this containeth matter of singular comfort unto us, in that our Saviour would not leave his Disciples at uncertain, but gave them commandments, what they should do after his departure. And again, considering the faithfulness of the Apostles in obeying our Saviour Christ in all things, we may well assure ourselves, that whatsoever they have taught, and preached in the Church of God, was by the appointment of our Saviour, as well in the change of the Sabbath from the seventh day, (the day after the finishing of all God's works of creation) to the first day of the week, the day of the Lords resurrection, (a most memorable declaration that he is the redeemer of the world, in whom alone consisteth the restoring of the desolations of his people, as was touched before) as also, in all the duties of God's worship, to be practised on that day, Preaching, prayer Baptizing, supper of the Lord, offices and government of the Church, and whatsoever else beside. Thus much doth the consideration of the time serve to inform us of.  
Neither is the proportion of the time, to be neglected in that, as he was forty days in the wilderness, for the confirmation of his calling, at the entrance of his ministery; so after the finishing of all things, it pleased him to remain on the earth forty days, to make known and confirm, that all things were indeed finished by him, whatsoever was indeed to be done, before his ascension into heaven. The day of the ascension of our SAVIOUR, was that which we usually call holy Thursday.  
But let us come to the place whence our SAVIOUR Ascended.  

Question. Answer. Explication  Which was that?  
It was from the Mount of Olives, near to Bethania.  
This also is evident by the testimony of the Evangelist Luke, chap: 24. 50.51. and Acts 1.12.  
Question. What use may we make from the consideration of the place?  
Answer. Insomuch, as the place which was before in one part of it, a place of his lowest humiliation, and descension, was afterward made in the same, or in some other part of it, a place of his triumphant ascension: we may well comfort ourselves, that though we must pass through many afflictions, yet no place of affliction, nor any measure of affliction, shall hinder us from entering into the kingdom of heaven.  

Explication  This was observed before, by reason that the place of the last appearance of our Saviour to his Apostles, was the place of this his Ascension. But it is not amiss, that you have here called it to mind again. And indeed, whence is it, that God doth usually take his children from the earth up into heaven: but their souls first out of their sick bodies, or out of their uncomfortable prisons, or from the places of their execution for his holy truth and gospels sake? And afterward their bodies out of the dust where they have been rotten before. But of this place of our saviours ascension, we may see more in that which is said before concerning the place of his last appearance here on earth after his resurrection.  
Leaving the place thereof, let us come to the manner of his ascension.  
Ques. How was that?  
Ans After that our Saviour had blessed his Apostles, he withdrew himself from them.  

Explication.  So indeed are these words of the Evangelist Luke, chap: 24. verse 51. to be understood, in that he saith of our Saviour, that he departed from them: dieste ap auton, disiunctus est ab eyes: that is, he was disjoined or separated some distance from them.  
Question. Why was that?  
Answer. To the end the Disciples (whom our Saviour minded to make witnesses of his ascension) might the better discern his taking up from them into heaven.  

Explication.  This is manifest in itself. For if he had been taken up from them, on a sudden, while he had been in the midst of them, they could not for fear, and through other infirmities so sensibly have discerned the same, nor have given so perfect a testimony of it. And therefore it is declared in the holy story, that first our Saviour was removed some small distance from them: and then, that he was carried upward from them into heaven: as it followeth in the forenamed 51. verse.  
Question. But how was he taken up?  
Answer. A cloud took him up out of the Disciples sight▪ while they beheld him on the earth, and looked up steadfastly toward heaven, so long as they might discern him ascending.  

Explication  It is the report of the Evangelist: Acts, 1. verse, 9.10. as was rehearsed before. And this motion of the cloud coming down perpendicularly, as one may say, and ascending up directly again, contrary to the natural course, which is circular: it showeth the miraculous and divine hand of God herein: like as did the strange motion of the star, at the birth of our Saviour; it going as it were in a direct line, and not compass wise, from the East to the city of jerusalem, and then from thence to Bethlehem, where he was borne.  
Question. But why would not our Saviour ascend, without the ministry of the cloud, but would have it as a wagon of estate, or chariot of triumph, to carry him up?  
Answer. Though our Saviour could by his divine power, have caused his body to have ascended, without any means. For he being in stead of a ladder to the Angels of heaven to ascend and descend, he could have been a ladder to himself. 
Gen. 28.12.13. & john. 1.51.  Yet it seemeth, that for the declaration of the truth of his human nature still so to remain in heaven, after his ascension, and for ever, as he was at his resurrection here upon the earth: he would have it lifted up and carried up by a cloud.  

Explication.  So it seemeth indeed. For notwithstanding the body of our Saviour, being glorified, and freed from all natural grossness, was more apt to move with greater agility and quickness by many degrees then before: yet we may not think, that it had lost all weightiness of substance, and therefore had yet naturally need of some help to lift it up: like as it is said of our bodies, that though at the resurrection they shall be glorified bodies yet they shall stand in need of the clouds of God to carry them into heaven. 1. Thes. 4.17. And even for this cause also, would our Saviour in the translating of his body from earth to heaven, give us a precedent how our bodies shall be conucied thither at the end of the world. Thus than we see good reason why our Saviour would have his body taken up & carried into heaven by a cloud Neither is it to be neglected, which learned interpreters observe, that the Lord by putting a cloud betwixt our Saviour and them, would teach them sobriety, lest they should seek to know more of the secrets of God then were meet: but should content themselves, and rest satisfied with those things which he thought good to reveal unto them. Like as the Lord, at the giving of the law, did, as it seemeth to the same end appear in a dark cloud, Exod: 19.9. And afterward in the Tabernacle, chap: 46.34. etc. Num: 9.15. and chap: 16.42. and likewise in the Temple. 1. King 8.10.11.12. Read also, Psalm: 18.9.10.11. and Hab: 
The meaning of the Article.  3: verse, 4.  
Hereunto tend the speech of the two men, that stood in white apparel: Act. 1.10.11. that is to say the two Angels: such as the Evangelist john saith, to be Angels in white garments, chap: 20, 12. whom Mark and Luke do nevertheless call by the names of men, clothed in white shining vestures, Mark, 16, 5. and Luke, 24.4. For these Angels, of whom we speak in this our text of the Acts, call the Disciples from looking any longer up to heaven, after that our Saviour was received out of their sight, and informeth them of his second coming to judgement, and that he should remain in the heavens until that time, retaining still the same nature of man, wherewith he visibly ascended up from them.  
And thus the Angels, besides the Apostles, who were eye-witnesses, do testify unto us this article of the ascension of our Saviour into heaven, yea the Angels do further testify, of his cont nuance there, in the same nature; as was said even now: until his coming again. A point right worthy and comfortable, to be no●ed of us.  
And further, touching the speech of the Angels, in that they speaking to the Apostles do call them men of Galilee; they do it not in any way of reproof, but that by hearing their country mentioned by such as were strangers and unknown of them, they might be so much the rather stirred up to attend their speech. Nleither are we so to understand these Angels, as though they did simply reprove the Disciples for looking up to heaven: but even as our Saviour in former times showing his Disciples the glory of his miracles did therewithal make mention of his death: and speaking of his death, did upon that occasion likewise, often foretell them of his resurrection: and being risen again, interrupteth Mary Magdalen, and telleth her of his ascension, and by her, his Disciples: so here, the holy Angels call their minds, from that which was of little use, further than they had already seen, to that which was now more necessarily to be known and thought upon of them, to the end they might prepare themselves, and teach others also so to do, that they might be found such as they ought to be in all faithfulness of good service at his glorious appearance: according to that of the Apostle Paul. 2. Cor: 5.10. 11. we must all appear before the judgement seat of Christ, etc. knowing therefore the terror of the Lord, we persuade men, etc.  
Thus much therefore concerning the manner of the ascension of our Saviour, and of the faithful witnesses of it: yea even of the whole history and ground of it.  
ANd now in the next place, we are, according to our course, to consider of the meaning of the words of the Article.  
Question. What is that? How do they teach you to believe?  
Answer. This Article teacheth me steadfastly to believe, that albeit our Lord jesus Christ, in respect of his divine nature was all ways both in heaven and earth, filling all places at once, with his divine presence: so that, to speak properly, and without figurative speech, he cannot be said (his Godhead simply considered in itself) to have at any time, either ascended, or descended: yet that in his human nature, both body and soul, being here upon the earth, and not in heaven, yea that even with the same body, which was conceived by the holy Ghost, borne of the Virgin Marie, was crucified, dead and buried, and the third day rose again from the dead: he did at the end of forty days after his resurrection, ascend up from the earth here below, into the highest heavens, there to remain till the end of the world, and is not now, neither will be, till that time, bodily present any other where.  

Explication  All is very true that you say. For first, that the Godhead, to speak properly, and without trope, or figure of speech, cannot be said to ascend or descend, it is evident, insomuch as it is not possibly subject to change of place but it is present every where filling at once all places. Ier: chap: 23. verse, 23. 2●. And Psal: 139, 7, 8, 9, 10, 11, 12. So that, where God is said to descend or ascend, and to go from one place to another: as Gen: 11.5, 7, and chap: 18.21. Exod: 3, 2, etc. 8. and cha: 19, 18. Psal: 89. Habak, chap: 3, verse 3, etc. this is to be understood of some special declaration of his divine and glorious presence by the ministery of his holy Angels, with some strange adjoints and effects of the same his presence. And this may jointly or distinctly be ascribed to all three persons of the Deity: as Mat: chap. 3, 16. john, 14, 23, 26, cha: 15, 26, and 16, 7, 8, Acts 2.1, 2, 3, 4. And yet more specially concerning the Son of God our Lord jesus Christ, in the person of a mediator, both God and man: when he is some time in the holy Scriptures, said to have descended from heaven before, as well as to be now ascended up into heaven. john, 3, 13, Eph. 4, 9.10. For this is spoken, by that trope or figure of speech, which Divines call the Communion of Proprieties: that is, when by reason of the two natures united in one person; that is communicated to one nature, which is proper to the other; or that to both, which is properly agreeing only to one of them. Thus therefore, to speak properly, the Godhead either in the holy Trinity, or in the person of our Saviour Christ the mediator, can neither ascend nor descend.  
But the humanity of our Saviour Christ, and namely his body, which is most properly and sensibly apt to change the place, did according to the most propriety of speech that may be, ascend up from the earth into heaven. Yea so, that as when it was here belowon the earth, it was not in heaven, nor in anymore places but one on the earth, at one & the same time, according to the speech of the Angel, Luke 23.26, He is not here, but is risen; so now, being in heaven, it is not one the earth, according as our Saviour himself had told his Disciples before, Mat: 26, 11. ye have the poor always with ye, but me ye shall not have always. And according to the saying of the Angels in the first of the Acts. And of the Apostle Peter, cha: 3, 21. whom the heavens must contain until the time that all things be restored, etc.  
The heaven which our Saviour is ascended into, is not the airy region, which is sometime called by the name of heaven; namely, when the Scriptures speak of the fowls of heaven, or of the clouds of heaven: neither is it any upper region, or that which is usually called the firmament, even to the highest that we see, in which respect the stars are called the stars of heaven: but it is that which is above all that spreading which we see, even that which the Apostle Paul calleth the third heaven, 2. Cor: 12.2. That is to say, It is neither the neither part of the air, nor any upper part of that which we see: but it is a third above them, invisible unto us: and as he saith Eph: 4, 10. far above all these visible heavens. The which also are called oftentime in the old Testament. The heavens of heavens, Deut: 10.14. 1. King, 8.27, Psal: 148.4. that is, the most high heavens, Psal: 68, 33. The which heavens are called also the holy palace of the Lord, where his throne is: and his sanctuary, etc. Psal: 14.4. and Micah, 1, 2. his holy Temple. Read also, Psal: 113.4. The Lord is high above all nations, and his glory above the heavens.  
To this place of glory, is our Lord jesus Christ ascended: even to the right hand of the throne of God. Heb: 12.2. insomuch as such an high Priest it became us to have, as should be made higher than the heavens, as we read in the same Epistle, chap: 7, 26, Read also, chap: 4, 14, & chap: 6, 19, 20, And thus we may perceive, the true meaning of this Article, and what proofs we have to warrant and confirm the same unto us.  
It is the more diligently to be marked of us, because by the right understanding and belief of it, we shall, by the grace of God, be easily freed from very gross errors and heresies, contrary to the true Christian faith, wherewith the world hath been misled in the Antichristian Church of Rome, by the space of some three or four hundredth years, in the opinion of transubstantiation in the Sacrament of the Lords Supper, 
The Comforts.  and otherwise in the report of some bodily appearance of our Saviour upon earth since his ascension: yea and by some other, not able all at once to cast away, that ●euen of transubstantiation out of their hearts, have of latter years, fancied a consubstantiation in the same Sacrament: But all in vain, as this Article rightly understood and believed (as was faide) will easily show.  
For so much as, this is most certain, that our Saviour Christ did ascend up into heaven, really, substantially, visibly, locally, bodily, and in his human nature totally; and that with a determinate mind and purpose, there to continue till the end of the world: for it is affirmed expressly, that he went away hence, john: 14, 2. that he left this world, chap: 16, 28. that he was carried upward into heaven. Luke, 24.51. And that the heavens must contain him. Acts: 3. it is of as great certainty, that since the time of his ascension, he neither hath been, is, or will be bodily present with his Church, in, or out of the Sacrament: but only by his divine spirit, though in more gracious and special manner, both by his word and by his Sacrament, than ever he was in former times, or by any other means beside, before this his ascension up into heaven: not by descending bodily down to the faithful, but by sending his holy spirit into them, and by causing their hearts by faith to ascend more lively and spiritually up unto him.  
And as for this Popish transubstantiation, and the other like error of consubstantiation, so near of kind unto it: as the Church hath well wanted that absurd conclusion by the space of more than twelve hundredth of years after the ascension of our Saviour, until the Laterance council held under Pope Innocentius the third: anno Domini 121 5: and this other till three or fourscore years since: so may we justly cast them away at this day, and look up to our Saviour Christ and apprehend him, and long after him, only spiritually, and by faith, unto the time of his promised coming again at the end of the world, as all true believers not misled in this point, have always done.  
Hitherto of the meaning of this Article.  
THe promise is next to be inquired into.  
Question. Have we any promise, that our Saviour Christ is ascended up into heaven for our benefit?  
Answer. The generally promise, that God hath made to give our Saviour, to the benefit and salvation of his Church, may well be an assured confirmation unto us, that as he was conceived, borne, died and rose again for us; so, that he hath on our behalf, and for our further benefit, ascended up into heaven. But beside the general promise of God, we have the particular promise and warrant of our Saviour himself.  
We have so indeed, as will be manifest by the opening of the benefits, and comforts thereof: which come now in the next place to be considered of us.  
LEt us therefore, forth with come unto them.  
Question. Which may they be?  
Answer. First and foremost, it is a benefit of singular comfort, that our Saviour Christ immediately before his ascension, so soon as he had made his will fully known to his Apostles, touching the matters and ordinances of his kingdom, to the behoof of his whole Church: he did to the same end bless the same his Apostles and leave his blessing behind him, to the effecting of his good will and pleasure, for the calling, sanctification and salvation of his whole Church, to the end of the world.  

Explication  This questionless must needs be esteemed a singular comfort. And the rather, if (as was noted partly before, and may well be called to mind here again) that the blessing of our Saviour Christ is infinitely to be preferred, before the pronouncing of blessing, by any other, either holy Priest of the Law or most faithful minister of the blessed Gospel. For as the one did bless, so doth the other; that is, only by way of entreaty from God, as his Ministers though in special manner above the private man's blessing, whether Parent or any other: seeing God hath made a special promise of blessing in this behalf, as we have seen before: But our Saviour Christ blessed, not only as a minister of the word, or rather as a Mediator of the everlasting covenant of God, entreating it● from him: but even as a self commander, having equal power with God, to confer all grace and blessing whatsoever. He doth not therefore bless, as Aaron blessed Israel, but rather as Melchisedek blessed Abraham, in whose loins was Aaron, yea rather, as God to be blessed for ever, did bless Melchisedek himself.  
And thus it is evident, that we are to account it a special benefit, not only to the Apostles, but even to ourselves being as it were in their loins, touching the spiritual propagation of the Church by them: insomuch as being in the action of blessings he went into heaven, giving thereby no doubt to understand, that he minded even from thence, to bless out of the heavenly Zion, even from that sanctuary and Tabernacle which the Lord God himself pight, and not man. Heb: 8.2, & ch. 9, 11.12. Let us therefore have his blessing in most high and singular estimation. jaakob (as we know) so greatly esteemed to be blessed of his Father before he should die) that by all means he laboured to obtain it. Yea profane Esau, after he had lost the blessing of his father, laboured importunately to recover it. What thanks therefore, infinitely much more, ought we to render to our Lord jesus Christ, the everlasting Father of blessing to his Church. In whom, and by whom, all the nations of the earth are blessed, Isai: 9.6. Yea, for that he hath so prevented us with his blessing, that we need not seek it by unlawful means, as Rebecka and jaakob did the blessing of his Father Isaak. Neither need we fear any contrary curse according to that: Number. ch. 23. verse 23. There is no sorcery against jaakob. For who can curse when God hath blessed, etc. Read also, Gen: 12.3.  
Question. But what comfortable benefit have we also, by the ascension of our Saviour Christ?  
Answer. As it it a●● higher degree of the exaltation of our Saviour Christ in our human nature, than was his resurrection from the dead: so it it a further confirmation, and assurance unto us, that we are perfectly justified in the sight of God by him.  

Explication  The reason is very clear. For insomuch as it is truly said, that if our Saviour had not fully satisfied the justice of God for our sins (insomuch as he had made himself sin for us, by taking upon him the guiltiness and offences of us and all the elect) he could never have risen again from the dead, as a conqueror of death, which is the just stipend or wages of sin for ever, Rom: 6, in the end of the chapter: much less (may we say, could he have been admitted to ascend up into heaven. But now that we know, he is not only risen from the dead, but is also ascended up to the living God, appearing there on our behalf, as we shall have further occasion to observe in the next Article: we may justly reason from hence, by way of amplification, that it is now much more manifest, by the ascension of our Saviour into heaven, that we are surely discharged indeed, both of the guiltiness, and also of the punishment of all our sins, and perfectly justified in the sight of God, through faith in his name. Read, john: 16. verse, 10. and Rom: 8.34. For the ascension is included as one degree of exaltation, and so of the amplification of the comfort, to be understood betwixt the resurrection of our Saviour, and his sitting at the right hand of the Father. Of the which more afterward. In the mean season, let us gather together the rest of the comfortable fruits of the ascension.  
Question. Which may they be?  
Answer. A third comfort, may justly be this, that it is likewise a further assurance unto us, that our Saviour hath so vanquished and subdued all our Spiritual adversaries, that they shall never recover themselves, to be able to prevail against us, or any of the children of God.  
This also we may see confirmed, joh, 16 verse 11. where our Saviour himself telleth his Disciples, that after his ascension, the holy Ghost should reprove the world of judgement, because the Prince of this world is judged. We may see it also, plainly testified, Ephes: 4 8. according to the prophesy of the 68 Psal: verse 17.18. when he ascended up on high, ●e ●e● 
* Captiuor●●●stitua●●●● scimundum, carnen, ●●●catum, mortem, Satanam cap, titam fecit● id est, sub● g●t Tren●: & Iu●:  captivity captive; that is, he hath most gloriously surprised and taken our enemies and subdued them. He had even upon the cross rifled and spoiled the devil, and took away the hand writing which was against us. Collos: 2.14.15. but his ascension showeth it more clearly a great deal. Neither is it to be neglected, for the furtherance of our comfort in this behalf: that whereas the devil and his arm is described, as having the advantage, in fight against us, not only in heavenly things, but also from the air, we being as poor earthwormes, creeping upon the earth, Eph: 2.2. and ch. 6.12. Our Saviour, who is our captain, and under whose ensign we fight, is far higher than they, and hath infinitely much more power and advantage against them, for the leading and safe conducting of us, than they have against us for our hurt. So this may well be a third comfort indeed, according to that: Psalm: 68.34.35. Ascribe the power to God; for his majesty is upon Israel, and his strength in the clouds, etc.  
Question. Now in the fourth place, how may the ascension of our Saviour, be yet a further comfort unto us?  
Answer. Our Saviour Christ being ascended up into heaven, hath from thence, and since that time, and even to this day, more plentifully enriched his Church, with heavenly gifts and graces of the holy Ghost, for the further benefiting of every particular member of it, than ever he had done before.  

Explication  It is true. For so Ephes. chap: 4. verse 8.11. etc. the Apostle Paul addeth to the leading of captivity captive, this further fruit and excellent benefit of the ascension of our Saviour, that thenceforth, of his most royal bounty, he hath given most plentiful gifts unto his Church: both gifts of callings and offices, and also gifts of manifold graces for the execution of the same, to the replenishing of his whole Church from time to time. For unto every one of us (saith the Apostle) is given grace according to the measure of the gift of Christ. Wherefore he saith (that is the Psalmist whom the Apostle allegeth saith) when he ascended up on high he led captivity captive, and gave gifts unto men, etc. that he might fill all things. And the Apostle, to make the matter plain, he addeth yet further. He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, For the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ, Till we all meet together, in the unity of faith, and knowledge of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ, etc. Yea the holy Scriptures of the new Testament, a most faithful record of the Gospel Preached by the Apostles, and delivered unto us in holy writings, it is verily a fruit of the Ascension of our Saviour: and that also a very great one, to us, and to all the ages succeeding the Apostles times, even to the end of the world. For otherwise, how should the ages following, specially those something more removed, have enjoyed so pure and plentiful a fruit of their Preaching, had it not been for this holy record of their Doctrine in writing. Surely, the defection from the truth, foretold so speedily by them, and even beginning in their days, hasted on so fast, according to the common proverb, An ill weed groweth a pace: that the truth without recovery, by any ordinary means, would surely have been utterly perverted by the bastard traditions and doctrines of men in a short time.  
Thus then, though our Saviour Christ be naturally absent in body, ever since his ascension into heaven: yet he is, and always hath been spiritually, present with his true Church, and chosen people, by his divine presence, walking as it were in the midst of the seven golden Candlesticks, taking care for them all. Revel: 1, 13. and chap: 2, 1. etc. According to his most holy and gracious promise, Mat: 28.20. Lo, I am with ye always, until the end of the world. Amen  
But because the accomplishment of all this, neither was, neither could be at once, and immediately upon the ascension of our Saviour: therefore the accomplishment of this fruit must be referred to the Article of the perpetual sitting of our Saviour at the right hand of God: though the beginning, and as it were the first fruits of the consideration of these fruits, do belong also, to the Ascension: seeing hereby, all that followeth, took that glorious effect which ensued upon it.  
Question. But is there no other fruit of our saviours ascension yet behind?  
Answer. Yes. We have a fift, yea and also a sixth fruit, beside all the former, in that like as by the resurrection of our Saviour, our minds are first raised up to newness of life, and our bodies also have thereby a pledge as it were, that they shall rise again at the last day: so by the virtue of his ascension, apprehended by a true and lively faith, our minds are yet further lifted up, and confirmed in the study and practise of all heavenly and spiritual duties, in certain hope that our souls shall be taken up into heaven, immediately after this life.  
And not only so, but by the ascension of our Saviour, we are further assured, that at his coming again to judgement, at the end of the world; our bodies (their souls joined to them again) shall be taken up by the clouds, like as he himself was taken up, that so we may for ever live and reign with him, and all the thousand thousands of his Saints, and holy Angels in the heavens.  
Touching the fift fruit, that is, the further lifting and drawing up of our minds, 
Explication & proof.  to the love and care of heavenly studies and duties of godliness, by the faith of the ascension of our Saviour; let us consider what he himself faith, speaking of his lifting up, upon the cross by his death, john 12, 32. saying, If I were lifted up from the earth, I will draw all men unto me. Now therefore seeing his lifting up upon the Cross, which was indeed with extreme reproach, was mighty to begin so great a work: how shall not his lifting up to the heavenly glory, (duly of us looked up unto) be much more mighty, to perfect that which is already so well begun? For so it is written, Acts 5, 30.31. The God of our Fathers hath raised up jesus, whom ye slew and hanged on a tree. Him hath God lifted up with his right hand to be a Prince, and a Saviour, to give repentance to Israel, and remission of sins.  
And now last of all, in the sixth place, that not only our souls shall be received into the heavenly places, 
God hath prepared a kingdom for his people, from the beginning of the world: to wit, in his eternal counsel Mat: 25, 34. Our Saviour Christ is gone up into heaven to prepare places in his kingdom, as one that actually executeth the counsel of his Father, etc.  so soon as they depart this life, but also our bodies at the last day, as a fruit of the ascension of our Saviour Christ; we have his own promise, john, 12, 26. If any man serve me, let him follow me: for where I am, there shall also my servants be: and if any man serve me, him will my Father honour. And chap: 14, 2.3. In my Father's house are many dwelling places: if it were not so, I would have told ye: I go to prepare a place for ye, And though I go to prepare a place for ye, I will come again and receive ye to myself, that where I am, there may ye be also. And chap: 17. verses 22.24. And 1. Thes. 4, 13, etc., touching our bodies, thus writeth the faithful Apostle of our Lord jesus Christ yet more expressly, The Lord himself shall descend from heaven, etc. Then shall we which live be caught up with them also in the clouds, to meet the Lord in the air: and so shall be ever with the Lord. Wherefore (saith he) comfort yourselves one another with these words.  
Thus than we see, that the ascension of our Saviour Christ into heaven, is an Article of our faith, many ways very beneficial, and comfortable unto us: yea so was it to the Apostles, even from the instant time thereof. For they, as it is written, Forthwith returned from the mount of Olives, 
The Duties.  whence our Saviour ascended to jerusalem, with great joy: rejoicing, no doubt, in assurance that our Saviour was not only verily and in truth risen again: but also, that he was truly ascended up into heaven, and that from thence they should receive the gifts of the holy Ghost, which our Saviour had promised to send down upon them. Luke. Acts, 1.12. and in the Gospel, 24.52. And much more joyful was it unto them, after the receiving of the gifts of the holy Ghost, as it followeth in the next verse. For of that time chiefly the Evangelist seemeth to speak, in that he affirmeth, That they were continually in the Temple, praising and lauding God. The certain truth whereof, and of the whole Gospel, he assureth and concludeth with the word Amen: like as we have seen before, Matthew and john to have done. The like joy ought we to have, yea increasing more and more therein, with all holy thankfulness, and the declaration thereof, by all good fruits of duty which may argue the same. The which graces, God of his infinite mercy, grant unto us, even for jesus Christ's sake, Amen.  
ANd now having thus finished the comforts, and found that the ascension of our Saviour, is a matter of joy, yea of singular joy, as his conception and birth was to the virgin Marie, and to Elizabeth, and to the Shepherds: and as his resurrection was to Marie Magdalen, and to the Disciples: let us come to inquire out the duties, belonging to that comfort and joy, which faith apprehendeth therein.  
Question. What duties may these be?  
Answer. To speak more generally, It is our duty, as a fruit of our faith in our Saviour, ascended up into heaven, to endeavour so much the more cheerfully, to go forward with mighty increases, both in the mortification of the remnants of all sin abiding still in us, and in the minding and doing of all holy and heavenly duties of a godly life, in all the days that we have to live here upon the earth.  

Explication  It must needs be so, in all proportion of good reason. For the proof whereof, we may take the example of the Apostle Paul, and other faithful Christians: of whom he writeth, Philippians, 3.20.21. saying, Our conversation is in heaven, from whence we look for our Saviour, etc. We may likewise take for proof of it, the prayer of the said Apostle, Colos. 1.9.10.11. And his exhortation. chap. 3.1. etc. And the precept of our Saviour. Matth. ●. 19.20. 21. Lay not up treasures for yourselves upon earth, etc. But lay ye up treasures for yourselves in heaven, etc. For where your treasure is, there will your heart be also. To the which purpose, it may profitable for us, to consider, in what phrase of speech, the holy Scriptures do speak of the service of GOD, and of all his holy waves: namely, in that is said, The way of life is on high to the prudent; to avoid from Holi beneath. Prou. 15.24. and in that the servants of God are said, To have lifted up their hearts to seek God, and to have lifted up their prayers to God, &c: As 2, King. 1●. 4. and 2. Chronicles, 32.20. And Psalm, 25.1.15. Read also Psalm. 123. Verily, our Saviour Christ, truly believed in, as being ascended up into heaven, cannot but be a most effectual loadstone to draw up the minds of those that be his, unto him, how heavy and lumpish so ever they be in themselves. Whosoever therefore, do not lift up their minds unto heaven-ward, but still like swine are groveling, and rooting in the earth: they show plainly, that they little know, what the faith of this Article doth mean.  
And thus much, something more generally, of the duties of faith, belonging to the comfort of the ascension of our Saviour.  
Question. Now more particularly, how may we consider of the duties belonging to the same?  
Answer. They may be gathered from the particular comforts, above rehearsed.  
Show how.  
First, in that our Saviour ascending up into heaven, left his blessing behind him: every one of us, aught to walk in the duties of our several callings, specially the Ministers of the word, in sure trust of good success, we giving (as we are bound) all divine worship, honour, and praise, to the Lord our Saviour after the example of his holy Apostles, when they saw him to ascend.  
Secondly, insomuch as our justification in the sight of God, is so clearly confirmed by the ascension of our Saviour: we ought to rest more quietly and peaceably in it, without any looking this way or that way, to any thing else: as the Apostle Paul teacheth. Rom. 10 6.7.8 9.10.11.  
Thirdly, seeing the ascension of our Saviour maketh it most manifest unto us, that he hath vanquished all our enemies: we ought, so much the more cheerfully to serve God, in holiness and righteousness, without fear of them, or giving place to any doubt or fear, arising in our own consciences, that might any way hinder the same our service unto him.  
Fourthly, seeing he hath by the same his ascension, enlarged the bounty of his gifts and graces, that they might flow forth, as a more full stream, to the end of the world: we are to account it so much the more unworthy a thing, that any professing the name of Christ should be ignorant, and unbelieving, or to damn up the passage of knowledge and faith against ourselves; or having gifts, to be proud of them, or not to employ them wholly, to the glory of God, and edification of his Church and people.  
Fiftly, insomuch as our Saviour hath ascended, to show us that our minds should be set upon heavenly things, and therefore hath promised to send the holy Ghost to be our comforter: it were a shame for us, to lie still groveling in the sinful lusts, and pleasures of this world, as if all our comfort lay in them, and not rather, to show ourselves to be as pilgrims and strangers in it, and to rest and stay ourselves upon God alone, for all our consolation: according to the holy entreaty of the Apostle Peter. 1. Epist. chapter. 2. 11.12.  
Finally, seeing our Saviour is ascended to prepare places for us in heaven: it is our bounden duty to prepare ourselves, and all that belong unto us, Pastors their flocks, Parents their children, etc. that we may in Christ jesus, be found meet to be received unto them: and even to long after the same, according to the example of S. Paul, and other ancient Christians of that time, 2. Cor. 5.12. etc. but not till we have finished our course, fought the spiritual battles of God, and kept the faith, as we are else where advised by the spirit of God, and by the ministery of the same his holy Apostle.  

Explication.  These are the good duties in deed, which the comfort of faith in the ascension of our Saviour into heaven, calleth for at our hands; and which we stand hound to yield in regard thereof. And if we do not prepare ourselves, and provide the marriage garment: how I pray you, may we look to be admitted for guests in his heavenly Kingdom? we should show ourselves unworthy the communion of Saints here, much more there. If we acquaint ourselves with rude behaviour, how should we be fit to stand before Princes, much less before the God of heaven, if we give ourselves over to sin and wickedness. All contrary neglects, or practices, are utterly unbeseeming all true, faithful, and believing Christians, and do hinder from ascending into the Kingdom of heaven. Read Psal. 15. and Psal. 24. Much might be said as you see. But thus much for the present shall suffice touching the duties.  
Question. ANd now, to conclude this article, what is the danger of not believing, and of not walking in the duties pertaining to the faith of it?  
Answer. Such as will not lift up their souls to believe in our Lord jesus Christ, and accordingly to obey him, in that he is ascended up into heaven, shall find no benefit of his saving health here upon earth, or immediately after death, when their souls shall be separated from their body: much less shall both their bodies and souls, be taken up into heaven, there to live and reign eternally with him, at the time of the resurrection of the dead.  
It is very true. Our minds must be lifted up first, 
The danger of not believing this article.  or else our bodies shall not be lifted up afterward: like as we saw before, that we must be partakers of the first resurrection, before we can have any part in the second. For proof whereof, read john 8.21. where our Saviour telleth the unbelieving jews of his going away, that is, of his leaving the earth, and ascending up into heaven: that if they would not believe in him as one specially sent of God, and returning to him again, they should die in their sins, and they should have no eternal abiding in the house of God: that is in heaven, as true believers shall have, verses, 35.36. Read also chap. 16.9. where he saith, that the holy Ghost shall convince the world of sin, even from this, that men believe not in our Saviour, seeing he is gone to his Father, to wit, into heaven. Thus than we see, that the danger is very great in not believing this article.  
And that we may provoke ourselves to be careful to labour to be found in the faith hereof; it shall be good for us, to consider of the fearful examples of those, which both heretofore, as also to this day, have grossly erred from it.  
O● old time, the heretics called Apellites, said that the ascension of Christ into heaven, was but the dissolving of his body into the four elements. The Manichaei, Seleuciani, and Hermenians, not going so far, as to say, that it is dissolved, yet they are said to have affirmed thus much, that the body of our Saviour is fixed about the stars, and chief about the globe of the sun, and is ascended no higher. And in deed, if it should not be gone into the invisible heavens, where might it be more likely to abide, then in the Region of those excellent creatures, and near about the sun? Thus leaving the truth, they would seem to be as wise in error, and as soberly minded in their mad conceits, as any colour or pretext, might cause them to seem to be.  
The Carpocratians, they would not deny the ascension of our Saviour into heaven: but they held that the ascension was of the soul only, and not of the body. But the Christolites, they restrain the ascension to the Deity: saying, that it only ascended, and not the human nature at all. Thus have many erred in former times. And in our own days, the Papists, who, though they grant an ascension of the whole human nature: yet they believe not soundly, that the same is contained in heaven, until the end of the world, as the scriptures do plainly teach us. For if they did, then would they not tell us, of any bodily appearances of his, here upon earth, either to Peter going out of Rome to shun martyrdom (as we have the tale delivered under the name of Linus the next Bishop of Rome after Peter, as they say. Neither would they, so many hundred years after our saviours ascension, have brought the transubstantiated presence of his body into their Mass, so often, and in so many places so ever, as they have mind to make it, as they hold and teach that they do.  
They also, that do contend for an ubiquitary or every where presence of the body of our Saviour, would never be so earnest that way; nor to say, that the ascension of our Saviour was nothing else, but a disparition, or vanishing out of sight, and no removing out of one place into another: neither would they strive for a bodily presence, really, in, or with the bread of the Sacrament, etc. if they did truly believe this article. These dangers therefore, are carefully to be avoided of us. And to the end, our souls may be preserved from them, it is necessary, that we do rightly understand, and firmly hold the truth of this article: not according to any fancy of man, but according to the true interpretation of the holy Scriptures alone.   


Belief in God the Son, who sitteth at the right hand of God the Father almighty.  Belief in God the Son, who sitteth at the right hand of God the Father almighty. 
The ground of the article.   
Hitherto of the second degree of our Saviour Christ his exaltation. The next, and highest degree, is to be inquired of.  
Question. Which is that?  
Answer. He sitteth at the right hand of God the Father almighty.  
So in deed it followeth in the articles of our belief. But what ground of holy Scripture have you for it?  
In the 19 verse of the 16. chap. of the Evangelist Mark, immediately after the former article of the ascension, this of our saviours sitting at the right hand of God, followeth in the very next words.  
Question. Rehearse the words of the Evangelist. Which are they?  
Answer. So (saith S. Mark) after the Lord had spoken to them, he was received into heaven, and sat at the right hand of God.  

Explication.  This is a plain ground and testimony of it in deed. And it is no other thing, but the accomplishment and fulfilling of that, which was long before prophesied on, and foretold in the 110. Psalm. like as we have seen before, how in the book of the Psal. both the sufferings, and also the death, and resurrection, and ascension of our Saviour have been foretold unto us: like also as our Saviour himself, while he was yet living on earth, spoke of his betraying, & of all his sufferings even unto the death, and of his resurrection from the dead, and of his ascension up into heaven, before any of these things came to pass; to the end his disciples might the rather be moved to believe, when they should see them, according to his word, to take their effect. So did he even to the same end and purpose, foretell this his sitting at the right hand of God the Father; before it was fulfilled; 〈◊〉 we read it recorded Math. 22. 4● etc. Where he applied the ancient prophet of the 110. Psal. is long before spoken of himself, & thereby, did put the pharisees to silence giving them to understand, that the promised Messias, was another manner of one, than they imagined him to be: that is to say, of greater dignity, than any mere mortal man. For who else, but such a one, might be David's Lord, who was the sovereign King of Israel? This was that, which did at this time confound them. And another prediction of his sitting at the right hand of God, we read it uttered before the high Priest, Math. 26.64. Hereafter (saith our Saviour) shall ye see the son of man sitting at the right hand of the power of God.  
Thus then, we may evidently see, that we have this article of our faith, sufficiently warranted, and confirmed unto us, in the holy scriptures?  
NOw, after the ground and proof of the article: it followeth in the next place, that we do inquire into the true meaning of it. To the which end, as you heard in the Sermon upon this article, divers things are diligently to be considered of us: the which it is necessary for us, here to call again to mind.  
Question. Which therefore are those things?  
Answer. First, the time is to be considered, when this sitting of our Saviour here spoken of, did begin, and how long it is to continue.  
Secondly, the place where he sitteth.  
Thirdly, the Person at whose right hand he sitteth.  
Fourthly, what is meant by the right hand of God.  
Fiftly, what the sitting of our Saviour meaneth.  
That all these things are necessarily to be considered of us, to the right understanding of this article: it will appear in the examination of the particulars.  
Let us therefore come unto them. 
The meaning of the Article  And first; at what time did this sitting of our Saviour begin? And how long is it to continue?  
An. It began immediately upon his ascension up into heaven: and it continueth for ever, which rld without end.  
Expli. It is very true. For so first, touching the beginning, is the truth of it historically and orderly reported in the holy Scriptures: namely, Mark chap. 16. verse 19 as was before rehearsed. And again, Acts chap. 2. verses 33, 34. the sitting at the right hand, followeth immediately after the exaltation of our Saviour by his ascension to heaven. And though the ascension is not always mentioned betwixt the resurrection and sitting at the right hand of God, (as Rom. 8.34. and Ephes. 1.20.) yet it must necessarily be understood, according to those former testimonies of Mark and Peter. And so likewise, although the sitting is rehearsed in some other places, immediately after his death: as Heb. 1.3. and chap. 10.12. and chap. 12.2. yet must both the resurrection, and also the ascension be understood, as going in order of time, betwixt them. For so it is plain, from the testimony and prediction of our Saviour, adjured by the high Priest. Matth. 26.63. Hereafter (saith he) shall ye see the Son of man sitting at the right hand of the power of God. This (hereafter) which our Saviour speaketh of, was indeed to be accomplished a great while after: and is still remaining to be performed so long a time hereafter, as the world is yet to continue. Nevertheless, that the sufferings, death, resurrection, and ascension of our Saviour, were before his sitting at the right hand of God: and that the sitting was after them, the words of our Saviour are very plain. So then, howsoever the sitting of our Saviour at the right hand of God, is to continue for ever, as was further answered: (which thing the Apostle plainly affirmeth, Heb. 10.12. as we shall have further occasion to consider afterward) yet it began not, till that very time when he was ascended, and entered into the high heavens, even to the throne of the Majesty of God.  
This consideration of the time, is the rather to be diligently observed of us, to the arming of our minds against that confused fancy of some, who in favour of their errors in some other points, would have us believe that our Saviour had always his seat at the right hand of God: and also, that the right hand of God here spoken of, is every where, etc. But that this Article of our faith, is not so to be understood, we have seen already, in that which was said touching the time. And as for the place: we are now to consider secondarily, that it was not, Question. neither is, every where. Where therefore say you, is the place, where our Saviour sitteth at the right hand of God?  
Answer. I have learned from the holy Scriptures, that the place, where our Saviour sitteth at the right hand of God, is only in the heavens.  

Explication & proof.  So it must needs be. For seeing by his ascension, he hath left the earth, I mean as touching his human nature, (for of it do these articles of our faith properly speak) & is gone into the heavens, which must contain him, till he shall come again to judgement: we cannot understand his sitting at the right hand of God in his human nature, to be any other where then in heaven. So that this we are to embrace and hold for a certain truth, that the place of our saviours sitting at God's right hand, is that place only, whither he is ascended. For proof whereof, read Eph. 1.20. God hath set him at his right hand in the heavenly places. And Heb. 1.3. In the highest places. And ch. 8.1. in the heavens. And 9.24. Christ is not entered into the holy places, that are made with hands, which are similitudes of the true sanctuary: but he is entered into very heaven to appear now in the sight of God for us. Thus much concerning the place. The which is the more diligently to be observed of us, for the reason before mentioned, concerning the time. The third thing to be considered, 
Question. Answer. Explication.  is the Person, at whose right hand our Saviour sitteth. Who is that?  
Even the same which is mentioned in the first article: that is, God the father almighty.  
It is very true. For so are all those places of holy Scripture to be understood, where mention hath been made of our saviours sitting at the right hand of God Neither is it necessary, that the word (Father) should be alway expressed: seeing it is a very usual thing, to understand the Father, by the name of God, when mention is made of God with a respect to the Son, as it is here in this Article. Nevertheless, sometimes the name of the Father, and also of his almighty power, is expressed: namely, Ephes. 1.17, etc. The God of our Lord jesus Christ, the Father of glory, etc. by the exceeding greatness of his mighty power, hath raised up our Lord jesus Christ, and set him at his right hand. And 1. Cor. 15.24. the same Apostle speaking of our saviours delivering up of his kingdom, saith, That he should deliver it up to God the Father, of whom he received it. And furthermore, that this Father is almighty, it hath been proved and declared before: so that, it is less necessary at this time, to stand upon it. This also is very comfortable, as we shall have occasion to observe afterward.  
Let us therefore come now to consider of the fourth point, necessary to the understanding of this Article: to wit, what is meant here, by the right hand of God this almighty Father.  
Question. But first; How can it be, that our Saviour should sit at the right hand of God: seeing, as our Saviour himself hath taught us, God is a Spirit, john 4. that is, of a spiritual nature: and therefore hath neither bodily right hand, nor any other bodily member, or any external similitude or likeness of man, as God himself doth likewise declare in the 2. Commandment of his moral Law. In which respect also, he saith by his holy Prophet Isai. chap. 40. verse 18. To whom will ye liken me? or what similitude will ye set up unto me? etc. What is to be said to this?  
Answer. The right hand of God is usually mentioned in the holy Scriptures, to note the mighty power of God. But in this Article, it is to be understood, according to that use which was among the great Kings and Princes of the earth, to set those at their right hand, whom they specially favoured, and minded to advance to the chief degrees of power and authority under them: or to be as it were in their stead, and in office to represent their person.  
Question. Be it so. What then, shall these words (the right hand of God) signify in this Article of our faith?  
Answer. They do by a familiar comparison, represent to our weak capacity, the most sovereign and divine authority of God.  

Explication and proof.  They do so indeed. For notwithstanding, as you answered before, the right hand of God doth most usually note the power and strength of God: according to that, Psal. 89.13 Thou hast a mighty arm: strong is thy hand, and high is thy right hand, etc. Likewise Psal. 20.6. Now I know that the Lord will help his anointed, and hear him from heaven his sanctuary, by the mighty help of his right hand. And even concerning the matter in hand, according to that Act. 5.31. God hath lifted up jesus by his right hand, (that is by his mighty power) to be a Prince and a Saviour. Nevertheless, in the present Article, it seemeth of itself very clear, that the right hand of God, should rather signify, the sovereignty of that authority, which by greatest right, is most due unto him. So that we may not unaptly say thus, to express the meaning of this Article: that God hath lifted up our Saviour, by the right hand of his almighty power and strength, that he might set him at the right hand of his most sovereign majesty & glory. In which sense, mention is made of the right hand of God. Psal. 17.7. And that it was the manner of Kings and great persons, to set those, whom they favoured, at their right hand: and that this was accounted a special honour, and preferment, given to such; we may perceive, by that which we read, Genesis 48.18. where joseph is desirous that the eldest of his sons might stand at the right hand of jaakob his Father, to receive his blessing: which jaakob no doubt, was in dignity and honour, a Prince of the holy people of God, though outwardly, in a more mean estate. We may perceive it also by the practice of king Solomon. 1. Kings. 2.19. who set his mother, coming to make a certain suit unto him, at his right hand. And by that which is said, Psal. 45.9. of the wife of the King, The Queen stood at the right hand of the King, 
The Comforts.  in a vesture of gold of ophir. And Mat. 20.20, 21. by that request which the mother of james and john made to our Saviour Christ, that one of them might sit at the right hand. And finally, by that, which our Saviour himself saith, that at the day of judgement, he will place the sheep, that is, his faithful people, at his right hand, Matth. 25.33.  
But that this speech of our saviours sitting at the right hand of God: is in no wise to be literally understood, after the heretical conceit of those, that are called Anthropomorphites, because they held God to be like man in his outward shape and proportion of bodily members: beside that which was already observed, concerning the spiritual nature of God: it may further appear, by comparing of divers places together, where this one and the same thing, is expressed in divers words, as by an interpretation of them. For Mat. 26.64. the right hand of God, is called the right hand of his power. And Heb. 8.1. the right hand of his throne of majesty. And again, chap. 12.1. the right hand of the throne of God. Where we see, the right hand of God, attributed to his power, and to his throne: to show that by his right hand, is meant his sovereign power and authority only: and no outward form and description of his nature.  
These things thus considered, it shall be easy for us to understand in the first place, what is meant, by the sitting of our Saviour at the right hand of God, the almighty Father. Question. Show you it therefore. What is meant hereby?  
Answer. The sitting of our Saviour at the right hand of God, signifieth unto us, these two things.  
First, that he hath received of his Father, even in his human nature, so great honour and glory: as neither may lawfully, nor can possibly be given to any person, who is no more than a creature, whether man, or Angel.  
Secondly, it signifieth, that according to the incomparable excellency, and glory given to his person: he hath likewise received of God our heavenly Father, the most high sovereignty of office, and power over all creatures, and that eternally, even for ever and ever: as well in kingly regency over men, and all creatures, as in the intercession of the high priesthood with God, for men: to wit● for all his elect children.  

Explication & proof.  That these things are so. First, touching the peerless honour and glory of our Saviour, signified by the sitting at the right hand of God: read Heb. 1.13. unto which of the Angels, said (God) at any time, sit thou at my right hand, etc. Wherefore, seeing this dignity, cannot beseem an Angel: we may well conclude, that it is not meet to be attributed to any creature beside. And likewise verse 5. of the same chapter, Unto which of the Angels (said God) at any time, Thou art my son, etc. So that, where it is said by the Apostle Peter, 2. Epistle 1.17. that our Saviour received honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased: yea even while he was yet upon the earth. And the Apostles saw his majesty, verse 16. of the same chap. For he was gloriously transfigured before them. Mat. 17 2. much rather then may it be said, in respect of his sitting at the right hand of God, that he hath received most high honour & glory from God.  
But because the highest dignity and honour of person, was not sufficient for our Saviour, (so infinite was the love of God toward him, and his own worthiness in himself) therefore did he join a like sovereignty of office, with his excellency of person, that his power might maintain and uphold his honour. For potentia est custos & vindex honoris: according to that, which we may further read, Eph. 1.20, 21, 20, 21, 22, 23. God set Christ at his right hand, in the heavenly places, far above all principality, and power, and might, and dominion, & every name that is named: not in this world only, but also in that which is to come. And he hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church, which is his body, even the fullness of him that filleth all in all things. And Philip. 2.9. God hath exalted him, and given him a name above every name. And 1. Pet. 3.22. and Heb. 2.9. We see jesus crowned with glory and honour. Indeed, as the Apostle saith in the same place, our Saviour was made a little inferior to the Angels, through the suffering of death: yea in that the Son of God was made man, it was a wonderful humiliation which he stooped unto. But now, on the contrary, the advancement is so great, that we may say, that man is after a sort, made the most high God. This most high and divine sovereignty of our Saviour in office, joined with the most high dignity and honour of his Person; consisteth partly, in that power which he hath from God over men, and partly in that favour which he hath with God for men, as was answered. But because these things are afterward to be considered more fully, in the benefits and comforts belonging to the faith of this Article; therefore we will content ourselves only to have made mention of them now.  
In the mean season, let us first observe this in a word: that whereas the holy Scriptures teach us, that our Saviour sitteth at the right hand of the Father, in the heavens: we are not to conceive, as though he were restrained from all motion of his body. Though indeed, it is all one with him now, whether he do continually sit, or should be in continual motion, and bodily action, or should be continually standing, as Stephen saw him. And the right hand of God, is principally, every where in the most glorious heavens, where the throne of his Majesty is. Neither is our Saviour said to sit at the right hand of God, so much (by these words) to note the situation (as one would say) of his body: as that excellent estate & degree, wherein he is, according to that which was declared before.  
Question. Now therefore, all these things duly considered, and laid together: What is briefly the meaning of all the words of this Article, He sitteth at the right hand of God the Father almighty?  
Answer. This Article teacheth me, & every true christian, undoubtedly to believe, that the only begotten Son of God, our glorious Lord jesus Christ, who after his death rose again bodily from the dead: is now, in the same our human nature, not only ascended bodily into heaven but also, that he hath there received of the Father (as a fruit & declaration of his infinite love toward him, and as a fruit of his own infinite merit and worthiness in his sight) all perfection, of divine power, glory, and majesty, to the perfecting of all things, belonging to his most high and eternal office of kingdom over all; and o priesthood & prophetship, for the perfect salvation, & glorification of his Church even in that he is the Son of man.  

Explication and proof.  It is very true. For herein is fully confirmed to our Saviour Christ, that which he himself had affirmed before his death. john 5.20, 27. The Father loveth the Son, and showeth him all things, whatsoever he himself doth; and he will show him greater works than these, that ye should marvel, etc. And he hath given him power also to execute judgement, in that he is the son of man. And that also is herein fulfilled, which he said a little before his ascension, Matth. 28.18. All power is given me in heaven and in earth. And that which he prayed, john, 17.1. Glorify thy Son, that thy Son also may glorify thee, as thou hast given him power over all flesh, that he should give eternal life, to all them whom thou hast given unto him. And verse 5. Glorify me thou Father, with thine own self, with the glory which I ha● with thee before the world was. In the which glory of the Father, he shall come at the last day. Matth. 16.27. And chap. 25.31. And Luke 21.27. with power and great glory.  
THus, from the meaning of the Article, we come to the promise.  
Question. Have we therefore any promise, that our Saviour Christ should be seated at the right hand of God the Father, for our benefit?  
Answer. The prophesy in the 110. Psalm verse 1. containeth a promise in it, saying, The Lord said to my Lord, sit thou at my right hand, till I make thine enemies thy foot stool.  

Explication and proof.  It is true. For the conquest of our Saviour, promised to him, was also to the benefit of the Church, as the same Psalm doth plainly declare.  
But because the promise will further appear, from all the effects thereof, in the most comfortable fruits and benefits, 
The Comforts.  which the sitting of our Saviour at the right hand of God, hath brought unto the Church: therefore we will abruptly break off from the promise, and haste unto them.  
Qu. Which are those most comfortable fruits and benefits?  
An. To speak (as the truth is) generally, by this most high exaltation of our Saviour Christ in our human nature, all the fruits, how many, and how great soever, we receive by him: even from his very incarnation, and first coming into the world, to his ascension up into heaven: to wit, redemption, justification, sanctification, salvation, and whatsoever else beside: they are all most perfectly warranted and sealed up unto us, and to every true christian believer, yea even to the poorest and basest of those, which do truly believe in his name.  
It is very true: according as that one place of the Apostle Saint Paul, Rom. 8.29, 30, etc. 
Explication & proof.  even to the end of the chapter, may abundantly prove and declare. For albeit, as we must acknowledge, he deduceth and deriveth our salvation from the very first and supreme cause of i●; that is to say, from the most sacred and eternal election, and high counsel of God: yet he proceedeth to make the most low humiliation of our Saviour Christ, the original means of our attaining unto it. Neither doth the holy Apostle rest or stay his speech, until he do come by an excellent gradation, even to the height of this exaltation, at the right hand of the majesty of God. That even as when God hath made all his works of creation at the first, he looked upon them, and saw that all was very good: so by the ascension of our Saviour to his right hand, the work of our redemption and salvation, (according to the new creation of all things in Christ, after the most holy consultation & decree of the whole Trinity) might be represented most glorious and perfectly good before him. For to this purpose it is, that the holy Apostle thus writeth in that holy scripture, Those (saith he, speaking of God) whom he knew before, he also predestinated to be made like to the image of his Son, that he might be the first borne among many brethren.  
Moreover, whom he predestinated them also he called, and whom he called, them also he justified, and whom he justified, them he also glorified.  
What (saith the Apostle hereupon) shall we say to those things? If God be on our side, who can be against us? who spared not his own Son, but gave him for us all (to death) how shall he not with him freely give us all things else? (charisetai)  
Who shall lay any thing to the charge of Gods chosen? it is God that justifieth, who shall condemn? it is Christ which is dead, yea or rather who is risen again, who is also at the right hand of God, and maketh request also for us.  
Who shall separate us from the love of Christ? that is, from that love, which we are sure, CHRIST beareth toward us? Shall tribulation or anguish, etc.  
No, saith the Apostle. For I am persuaded, that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord? to wit, from that love wherewith God is affected most tenderly, and constantly, toward us for Christ jesus sake.  
The Apostle, we see, speaking of that high consolation which we have in our Lord jesus Christ, being at the right hand of God making request for us: feareth not, lest he should use any too high excess of speech. For the matter exceedeth every hyperbole, insomuch as it is higher than the very heavens, and all creatures either in heaven or in earth.  
So that indeed, to speak generally, as was answered: the height of our Saviour Christ's most high exaltation, is as it were the top, and upshot, or perfection of the comfort of our faith, yea even the very full triumph and glory of it, as his most low humiliation and sufferings, are as the ground and foundation thereof. And so the same Apostle reasoneth also, Ephes. 2.1, etc. For immediately after that he had in like lofty manner, described the most high advancement of our Saviour, even from his resurrection to his sitting at the right hand of God: he inferreth upon it, that whereas we are by nature, dead in trespasses and sins, and children of disobedience, etc. and by nature children of wrath, as well as others: yet, (as he there affirmeth) God who is rich in mermy, through his great love, wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, (for by grace are ye saved, saith the Apostle.) And he (that is, God) hath raised us up together, and made us sit together in the heavenly places, in Christ jesus, that he might show in the ages to come, the exceeding riches of his grace, through his kindness toward us in Christ jesus. For by grace are ye saved through faith, & that not of yourselves: it is the gift of God, not of works, etc.  

Sessio Christi ad dextram patris, est perfectio vel excellentia officij mediatoris● officij scil: prophetici, Sacerdotalis, ac regij, quod iam Christus, ut pote caput ecclesiae glory ficatum in humana natura, gloriose in coe●is exercet. Cui etiam, haec gloria debetur tum ratione officij, tum ratione personae Dei. Vrsinus.  Thus then, we may perceive what, and how great, the use of our saviours sitting at the right hand of God is, for our comfort generally. But it is meet, that we should look more nearly into the particulars.  
The which, that we may do, we cannot (as I think) take a better course, then according to the divers parts of our Saviour Christ's most holy and high office (wherein he is, according to the most excellent worthiness of his Person, most gloriously advanced) to consider what be the fruits and benefits thereof. For although we have already considered of the anointing of our Saviour to this threefold, or tripartite office, when we speak of the title Christ: yet this letteth not, why we should not now treat of the perfect accomplishment of the same: though therein we call again to mind, some of those things which have been set down before. And further also, notwithstanding the office of our Saviour Christ, is most usually determined in his kingdom and priesthood: yet because the holy Scriptures do give us to understand, that he was a princely Prophet, like to Moses and David, as well as a kingly high Priest, like to Melchisedech: we may not amiss: (for the more plainness of doctrine) make his prophetship a distinct member of his office.  
First therefore, what are the fruits of the advancement of our Saviour, as a most high and princely Prophet, interpreter, or Preacher of the word of God.  
First, he hath most perfectly sealed up, and authorised all former doctrine and prophesy, taught both by himself, and also by all other the holy Prophets, that were since the beginning of the world: as the true testimony, and declaration of the will of God, touching the salvation of his people.  
Secondly, he hath more plentifully cleared, published, and confirmed the doctrine and Gospel of salvation, them ever he had done before.  
Thirdly, he hath given more gracious and plentiful effects to the ministery and preaching of his Gospel, than ever he gave to the ministery of the former Prophets, or unto his own, whi●e he preached in his bodily presence, here upon earth.  

Explication and proof.  These are the fruits and benefits indeed, which we may not unfitly, refer to the sitting of our Saviour at the right hand of God, in respect of his princely prophesy, as we will by the grace of God endeavour to make plain.  
And first, that our Saviour Christ hath by his sitting at the right hand of God, sealed up & ratified all former holy doctrine & prophesy, taught both by himself, & his holy Prophets, to be the very true testimony of the will of God, touching the salvation of his Church. And secondly, that he hath thereby, & from thence, more plentifully cleared, published & confirmed the same his holy doctrine: it may be evident, in that from the time of his sitting at the right hand of god, & not before, he powered down the gifts of the holy ghost most plentifully upon his holy Apostles, for the benefit of his whole Church, both by their preaching for their life time, & by their writings, even to this day, & to the end of the world. Insomuch as, both by the one, and also by the other, their whole ministry was employed to the clearing of the testimonies of the Prophets, by the full performance of them, in & by our Lord jesus Christ: to the redemption, justification, and salvation of the whole Catholic Church of God, consisting both of jew and Gentile: according to that notable testimony of the Apostle Paul, Ephes. 4.11, 12, 13, 14, etc. The which notwithstanding we did allege it, as we had occasion given us, from the 7, 8, 9, and 10. verses going immediately before, concerning the ascension of our Saviour up into heaven: yet because the performance, and distribution of the gifts of our Saviour, was not, by reason of the ascension, simply considered in itself, but in respect of the end wherefore he ascended: that is, to take his full glory & power at the right hand of God: therefore we have just cause, to call it to remembrance here again, yea here to give it the due place of our more full consideration. For that it might the rather appear, that these fruits and benefits, are to be ascribed to the sitting of our Saviour at the right hand of God, to the perfect ratifying of all holy prophesy and doctrine, (according to his own teaching. Mat. 5.17, 18.7 Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy them, but to fulfil them. For truly I say unto you till heaven and earth perish, one ●ote or one title of the law shall not escape, till all be fulfilled, etc.) he would not send the holy Ghost down upon his Apostles immediately upon his ascension, (though he ascended to that end and purpose) but deferred it ten days after. For our Saviour, ascending to heaven, as we know, on thursday, which fell out to be the fourtith day after his resurrection, he did not send the holy Ghost till the Lord's day seven-night after: which being called by us Whitsonday, it is in the 2. chapter of the Acts, (where this holy history is recorded unto us) termed by the name of Pentecost, which in the Greek tongue signifieth the fiftieth day● (pentecost) sub andi (he m●ra) though by use (to note this time, which was a feast of the jews, otherwise called of them the feast of the weeks) the same word (pentecost) is made a substantive. But what then? were the holy Apostles without the holy Ghost, or void of the gifts and graces of our Saviour Christ, Question. from the time of his ascension, till this tenth day after.  
No we may not say so.  

Answer. Explication & proof.  You say true. For it is evident, that they were already endued with a great measure of grace, as is plainly, and expressly testified in the first chapter of the Acts of the Apostles, verses 13, 14, 15, etc. to the end of the chapter. And that two ways. First more generally, in that it is recorded, that in this mean time, they (continuing together according to the commandment of our Saviour while he was yet with them) gave themselves with one accord to prayer and supplication. verse 14. Secondly, and that more particularly, in the wise and gracious ordering of the election of Mathias, to be in the room of a twelfth Apostle, in stead of judas, who had left his place, and lost his fellowship which he had externally enjoyed with the rest of the Apostles: as it followeth verse 15. and to the end. Thus it may evidently appear, that the Apostles were not utterly void of the holy Ghost, from the time of the ascension of our Saviour Christ, till the tenth day.  
Question. How then are we to understand this, that our Saviour did not send the holy Ghost, till the tenth day after his ascension?  
Answer. It is to be understood, only concerning that most full measure of the gifts of the holy Ghost, which our Saviour did in dew them withal at that time: according to his promise made unto them before his ascension, as the holy story doth sufficiently declare.  

Explication & proof.  So it doth indeed. For after the holy Ghost was descended upon the Apostles, and that they had the gift of speaking languages, & uttered the wonderful mysteries of God, to the astonishing of many sorts of strangers, in their several languages, as the Spirit gave them utterance: the Apostle Peter saith thus, Acts 2.33, 34, 35, 36. Since that Christ hath been exalted by the right hand of God, and hath received of his Father, the promise of the holy Ghost: he hath shed forth this, which ye now see and hear. For David (as the same Apostle addeth further) is not ascended into heaven, but he saith, The Lord said to my Lord, sit thou at my right hand, till I make thine enemies thy foot stooie.  
Thus than we so, that we may well say, that our Saviour Christ hath by his sitting at the right hand of God, as a princely Prophet, sealed and confirmed, and most plentifully cleared, and published the holy doctrine of our salvation. Yea that he hath confirmed and authorised it, more firmly than it is said of the laws of the Medes and Persians, which never change. For though men's laws are sundry times repealed & altered, yet it is not, neither shall ever be so, with the doctrine of the Gospel of our Lord jesus Christ. For it shall remain still in full strength, when all human laws, policies, and decrees of man's wit, shall for ever be disauthorised and dissolved Herein therefore, well may we use the words of the Prophet Isaiah, chap. 8.16. that the Testimony and the Law, that is, all the holy doctrine of God, is most perfectly bound up, and sealed among the Disciples of our Saviour Christ: that is to say, it is ratified and reserved to their use, though withdrawn, and hidden as a secret from all unbelievers.  
Like also as we read the same kind of speech to a more particular purpose, Dan. 8.26. The vision is true: therefore seal it up. And chap. 12.4. Shut up the words and seal the book. But more generally, chap. 9.24. it is prophesied that our Saviour should by his death, seal up all vision and prophesy here upon earth. The which also he hath since his ascension, sealed up most perfectly in heaven, to hide it above the reach of all infidels, but to cause all things to shine forth more clearly, to the plentiful increase of the comfort of all true believers. According to that of the Apostle Paul, 2. Cor. chap. 4. verse 3. If our Gospel be then hidden, it is hidden to them that are lost. In whom the God of this world hath blinded their minds, to wit, the minds of infidels, that the light of the glorious Gospel of Christ, who is the image of God, should not shine unto them.  
But now, that we may come to the third fruit, and benefit of our saviours sitting at the right hand of God, in that he is advanced in his princely prophesy: to wit, to those most gracious and plentiful effects, which from that time, he gave to the Ministers and Preachers of his Gospel, and their ministery, above that he ever gave to the ministery of his former Prophets, or to his own most sacred preaching, while he was bodily upon the earth: the holy history entitled, the Acts of the Apostles, doth plentifully confirm that he did so, even from the beginning of the 2. chapter, to the end of the 28. chap. which is the last of that notable book. According also, as it is most briefly testified by Saint Mark, chap. 16.20. where he showeth, that after our Saviour was received into heaven, and sat at the right hand of God, the Apostles went forth & preached every where. And that the Lord wrought with them, and confirmed the word with signs that followed.  
And this was that which our Saviour himself had promised before his death, john 14.12. Verily, verily, I say unto you, he that believeth in me, the works that I do, he shall do also, and greater than these, shall he do: for I go to my Father. These greater works, were the preaching of the Gospel to the Gentiles, and their conversion to the faith of Christ, and to the obedience of the Gospel: which were not fulfilled till our Saviour was set down at the right hand of God, & that he had endued his Apostles with great power of his grace, from the same right hand of the power of God: as the whole history of the Acts of the Apostles, doth plentifully declare.  
We conclude therefore, that, look what comfort we find by the ministery of the Gospel, yea and from the word and Gospel of the new Testament itself; written to our uses by the holy Apostles; we are to ascribe it most immediately, and as touching the perfect sealing of it up unto us; to the sitting of our Saviour at the right hand of God. So that, seeing the people rejoiced greatly at the works of our Saviour, while he was upon the earth for a time, because God had raised up a great Prophet among them, though they did not then know him to be the Son of God. Luke 7.16. Much more may we justly rejoice, who know and believe, that the same great Prophet, the Prince of all Prophets, the most princely Prophet, is royally advanced at the right hand of God, to such excellent ends, as have been hitherto declared.  
And thus much shall suffice to note out the comforts of this article of our saith, in regard of the prophetical office of our Saviour Christ.  
Let us come to the like comfortable fruits and benefits of his advancement to the right hand of God, in respect of his kingly priesthood.  
Question. Which are they?  
Ans. We are hereby assured, that all the comfortable fruits and benefits of the most holy sacrifice of our Saviour Christ, in his death and sufferings for our sins, as well touching the evils removed, as the benefits conferred and bestowed thereby, are most perf●●ty confirmed to us, and all true believers: Yea, that the covenant itself, of the whole bounty of Gods most free grace, even to our eternal salvation and glory is for ever most authentically sealed up, and confirmed to the whole Church of Christ.  
It is very true. For in this respect, he is in titled to be a Priest, not according to the law of the carnal commandment, 
Explication  but according to the power of endless life. For he, (that is, God by his holy Prophet) testifieth thus. Thou art a Priest for ever, after the order of Melchisedech● Heb. 7.16.17. The which excellency and perfection of our saviours priesthood, is in the same place confirmed from hence, that he is advanced to the right hand of God, as this article of our Christian belief teacheth us: according also as it followeth in the some Epistle to the Hebrews, chapter, 8.1. in these words, Now of the things which we have spoken (saith the Apostle) this is the sum, that we have such an high Priest, that sitteth at the right hand of the throne of the Majesty in the heavens, And is a Minister of the Sanctuary, and of the true Tabernacle, which the Lord pight and no● man. And thereupon also he saith, further, verse, 6. that the same our high Priest, hath obtained a more excellent, office, insomuch as he is the Mediator of a better Testament, which is established upon better promises, etc.  
Now, what the fruits and benefits be, which are most perfectly assured unto us, and to the whole Church of our Saviour Christ: by this his sitting at the right hand of God, in regard of his advancement in his royal Priesthood: we are to call them to mind, from that which hath been observed before, concerning the sufferings and death of our Saviour, in the proper place thereof.  
But whence is it, that all those fruits, should take their full effect, from the sitting of our Saviour, in his priestly advancement, at the right hand of God? Was it not sufficient, that our Saviour, in the time of his humiliation, suffered to death, even to the death upon the Cross, to be a sacrifice for our sins? seeing it is expressly said in the 10. chapter of the same Epistle to the Hebrews, verse, 14. that with one offering he hath consecrated for ever them that are sanctified? Seeing also (as the holy Apostle saith further in the same place) the holy Ghost beareth us record: in that after he said before, This is the Testament which I will make unto them after those days, saith the Lord, I will put my laws in their heart, and in their minds I will write them. And their sins and iniquities will I remember no more.  
Was not therefore, I say, the sacrifice of the death of our Saviour, in itself fully sufficient, once for all, without any further respect, to this his sitting at the right hand of God? Question.  
The sufferings and death of our Saviour, were fully sufficient to the act of meriting all things for us, at the hand of God, Answer. once for all.  
They were so in deed: for so it followeth still in the same text, verse, 18. in these words, Now where remission of these things is, there is no more offering for sin.  
Question. What was remaining then, to be yet further fulfilled?  
Answer. Our Saviour is risen again from the dead, ascended up into heaven, & thenceforth sitteth for ever at the right hand of God: to dispense & apply the fruits & benefits of the same his merit, to every true believer in him. And to this purpose we are further taught & assured that our Saviour being at the right hand of God, doth make continual intercession for us.  
This also is confirmed in the same Epistle to the Heb. chap. 7.23.24.25. where the Apostle maketh the comparison betwixt our Saviour, & the Priests of the law, after this manner: that among them many were made Priests, because they were not suffered to endure, by the reason of death. But this man (saith the Apostle, pointing to our Saviour) because he endureth ever, he hath an everlasting priesthood. Wherefore he is able also, perfectly to save them, that come unto God by him, seeing he ever liveth to make intercession for them. The same is confirmed. Rom. 8.34. Christ is at the right hand of God, and maketh request also for us.  
This therefore may justly be a singular comfort unto us, yea the perfection of all our comfort, infinitely above that comfort, which the jews took by ester's intercession for them to Ashnerus, though haman's most cruel and bloody massacre was prevented thereby: yea, greater than they might, at any time, have taken in the intercession of Moses and Aaron, or any of the holy Prophets of God for them. They say, it is a great benefit for a man, to have a friend in the Court. And so it is, specially if the King's Son, the heir apparent of the Kingdom, should be a man's faithful friend and favourer. But what were this, in comparison of this benefit which we now speak of, that we have the Son of God, the heir of heaven and earth, the mediator of the great covenant to eternal salvation, our intercessor, mediator, and advocate, at the right hand of God, in the most high Court or Senate of heaven? According to that most comfortable saying of the Apostle, joh. 1. Ep. ch. 2.1. If any man sin, (to wit of those that shall be sorry for their sins.) We have an advocate with the Father, jesus Christ the just. And he is the reconciliation for our sins. etc.  
But how, I pray you, do ye understand this, that our Saviour Christ is our intercessor at the right hand of God?  
Question. Do you think, that he doth now kneel down, or prostrate himself, and make prayers and supplication for us: as he did while he was here upon the earth, as we have seen in the holy history thereof, heretofore?  

Answer. Explication. and proof.  No, I have been taught to understand this mystery, far otherwise then so.  
Good reason that you should be so taught. For that kind of intercession, which our Saviour used in the days of his humiliation for a time, and as it may be said once for all (like as it is said of the offering up of his sacrifice) it cannot agree to that glorious estate, wherein he is now most highly advanced for ever. Ne●ther could that kind of intercession, proper to his humiliation, be used now and for ever, without prejudice against the perfection of those his prayers, & supplications, which were made by him, with most strong cries and tears, etc. in the days of his flesh. Which, once to think, were contrary to that part of our faith. We are therefore necessarily to distinguish, betwixt that intercession of our Saviour, which was before his death, and at his death; and this that is now in heaven, and shall continue for ever at the right hand of God, as we have seen before. For that was perfect for merit, once for all: and this for application, for ever, and ever.  
Nevertheless, you have not yet showed, what this intercession meaneth, which our Saviour continueth at the right hand of God.  
Question. What have you learned that it is?  
Answer. I have learned, that the intercession of our Saviour Christ, at the right hand of God in heaven, is nothing else, but the continuance of his most gracious and effectual will and desire, in compassion over his Church in the sight of God and according to the will of the Father (by his blood formerly, and for ever reconciled unto us, and all his elect) that we, and the whole Church, might for ever be partakers of all the fruits and benefits of his whole humiliation for us, even from his incarnation, to his death, and continuance in the grave.  
You have herein learned, as the truth itself teacheth. For we have no inkling; of any other kind of intercession of our Saviour, now in heaven. We never read of any kneeling there. And God, we know, is perfectly reconciled. Stephen saw the heavens open, and our Saviour standing at the right hand of God, as one ready to assist his servant, and to address his judgement against the adversaries of his truth. Otherwise, we read of no other disposing of his body but sitting, and that also in such sense, as hath been before interpreted. Only this is that, which is given us to understand, to our comfort, (and it is in deed a comfort of comfort,) that our Saviour Christ being in heaven, hath the same tender compassion and care over us, that he had while he was upon the earth: though not now with such kind of human passions of sorrow, and weeping, etc. as he had then. Neither doth the word, (entug●chanes) necessarily import such a kind of instance as is by kneeling, or prostrating of the body, as we may perceive by the use of it. Acts. chapter, 25. verse, 24. The jews have called upon me, saith Festus there. So that it may generally signify a soliciting without regard of this or that outward manner. And Rom. 11.2. He is in deed as perfectly desirous now, that we should enjoy the whole fruit of his humiliation, and death, as he was willing to humble himself, even to the death of the Cross for us: but that he doth it after another manner now, than he did upon the earth, it may be evident from the testimony of the Apostle. Heb. 9.24. etc. For Christ (saith he) is not entered into the holy places, that are made with hands, which are similitudes of the true Sanctuary: but he is entered into the very heavens to appear now in the sight of God for us, Not that he should offer himself often, as the high Priest entered into the holy place every year, with other blood, (For then must he have often suffered since the foundation of the world) but now in the end of the world, he hath appeared once to put away sin by the sacrifice of himself, etc. But (as it followeth) unto them (saith the Apostle) that look for him, he shall appear the second time without sin, unto salvation.  
Thus then, while that by faith we do look up unto our Saviour, sitting in the glory of his most high and royal priesthood, at the right hand of God the Father almighty: we may safely conceive strong consolation and comfort to our consciences, in the assurance of the forgiveness of our sins, and in the hope of everlasting life: even, in that hope which (as the sa●e Apostle saith) We have as an anchor of the soul, both sure and steadfast, a●d entereth into that which is within the vail (that is, into heaven) whether the forerunner is for us entered in, even jesus, who is made an high Priest for ever, after the order of Melchisedech. Heb. 6.18.19.20. And hence it is, that we receiving from the right hand of God, this special grace and favour, that the spirit of our Saviour Christ, even the Spirit of adoption, who teacheth us to cry Abba Father, and helpeth our infirmities in this behalf; yea, and maketh requests for us with sighs which cannot be expressed: we have exceeding comfort, that our prayers which we make, shall be regarded of God, seeing the spirit teacheth us to make them, according to the will of GOD, and in the name of our Saviour, who sitteth at his right hand. Romans, 8.15.16.26.27. and verse, 34.  
In which respect also, this may be no small comfort unto us, which is mentioned in the articles of our belief, and is confirmed in the holy Scriptures: that our Saviour maketh intercession for us to God, who being his natural Father, vouchsafeth also through him, to be our Father by the grace of adoption: and for the same cause, is willing to hear both him for us, and us for his sake: yea, and not only willing, but being almighty, is as able as he is willing, to grant us all things through him.  
Finally, this may justly be exceeding comfortable unto us, that look what was represented by the glorious garments of the high Priest of the law: his Ephod, with the Onyx stones, in the which were graven the names of the twelve tribes of Israel: the breastplate of judgement, wherein were likewise set twelve stones, answerable to the names of the children of Israel, graven as signs: the urim and Thummim also, the hidden brightness and perfection which were in the same breastplate; and he plate, or crown, and mitre on his forehead, wherein was engraven; Holiness to the Lord: the truth of all is now most perfectly and brightly performed a heaven by our Saviour Christ. For he presents us holy and righteous in himself before God continually: he supports his Church, and every weak member, as it were on his shoulders: he carries the remembrance of all in his heart: in him are all the hidden treasures of wisdom: he alone so sweetens us, and our prayers, and all that we do in his name, that though all be weak and unpersit, yet both we, and they, are for his sake, most graciously accepted of God. revel. 8.3.4.5. Our Saviour therefore at the right hand of GOD in the heavens, in unto us, that our only high Priest, who is anointed with the oil of gladness above all his fellows: infinitely more delightful, and pleasant, then ever was Aaron, or any of his companions; though the sweet smell of his perfume is greatly commended, both in Exodus, 30.22. etc. and Psalm. 133.  
Thus far of the fruits and benefits of the exaltation of our Saviour Christ, to the right hand of God, in respect of his royal and kingly priesthood.  
Now in the last place, what are the fruits and benefits of his sitting at the right hand of God, Question. in regard of his High-Priestry royalty, and spiritual Kingdom.  
Answer. They are partly such, as do more directly concern his Church: that is to say, the whole company of his obedient and faithful subjects: and that either from age to age in this life, or at the end of the world for ever and ever.  
And partly they are such, as for the same his Church's sake, and to the benefit thereof, do concern his dealing against all those enemies which it hath, whom this our King and Saviour, taketh to be enemies likewise unto himself.  
It is true: they may well be considered under these diverse heads.  
Question. Which are they that be of the first sort?  
Answer. More directly, for the benefit of the Church, and every true member thereof; our Saviour, in respect of his kingly advancement at the right hand of God, he doth from the same.  
First, here upon earth, most holily, spiritually, and as we may say; religiously, rule and govern it.  
Secondly, he doth most vigilantly maintain and preserve it.  
Thirdly, he doth most wisely and discreetly chastise and nurture it.  
Fourtly, he doth most sweetly, comfort, cherish, and refresh it from time to time.  
Finally he doth by all means make his Church and every member thereof, truly humble and wise, unto their eternal salvation: and he will verily for ever save and glorify them at the last, in the Kingdom of heaven.  

Explication. and proof.  These in deed are the most gracious fruits and benefits: which proceed from the advancement of our Saviour, to sit down at the right hand of God, in his most royal and priestly kingdom.  
For proof whereof, read first Psa. 45.6.7.8.9. and verses, 13.14.15.16.17. compared with Heb. 1.8.9. And Psalm. 72. under the type and figure of King Solomon. And Psal. 2.2. Blessed are all that trust in him. Read Isaiah, 32.1.2.3. etc. Behold a King shalt reign in justice, and the Princes shall rule in judgement: And that man (to wit Christ our king shall be as an hiding place from the wind, and as a refuge. etc.  
Yea generally, let us observe, that whatsoever the holy Prophets do prophesy of the special Kingdom of Christ, in respect of the Church: the perfection of the administration thereof dependeth upoh this his sitting at the right hand of God: and they are also so many proofs, that his kingdom should be most graciously governed, especially from the time of his sitting at the right hand of God, as the effect itself confirmeth, according to that Isaiah: ch. 9.6.7. & ch. 11.1.2.3. etc., to the end of the chapter. For all I say, taketh the full accomplishment from hence.  
And to this end, we may fitly ascribe, that which is spoken in respect of his eternal Deity before his incarnation, to his most sovereign & royal state now, in that he is man united personally to the same Deity: so that it may be veried of him now, which was said then by the spirit of prophesy, Prou: ch. 8.14. etc. I have counsel & wisdom: I am understanding, and I have strength, By me kings reign, and princes decree justice. By me princes rule, & the nobles, & all judges of the earth. I love them that love me: and they that seek me early shall find me: Riches and honour are with me, even durable riches and righteousness. My fruit is better than gold, even then fine gold, and my revenues are better than fine silver. I cause to walk in the way of righteousness, and in the midst of the paths of judgement. That I may cause them that love me to inherit substance, and I will fill their treasures.  
And further, whereas the church of our Sa: Changed enjoyeth godly & Christian kings and princes, for the protection and defence of it, according to the promise of God, Isai: 49 23. King's shall be thy foster-fathers', and Queens shall be thy nurses, etc. this, out of all question, is the gift of our Saviour Christ, from the right hand of God, even of his royal bounty, and from his most high and sovereign authority, in that all power in heaven and earth is given unto him.  
Thus much, in the first place, more generally, for the most holy rule and government of our Saviour, for the benefit of his church more directly.  
Now secondly, for his vigilancy in preserving and maintaining of it. Read, Revel: 1, 10.11, 12, 13, etc. for our Saviour is described to walk in the midst of his churches▪ & to have eyes like a flame of fire, etc., and a two-edged sword going out of his mouth, etc.  
And therewithal it may be seen in the third place, by the two chapters following, what wise discipline our Saviour useth: according to that, chap: 3, 19 As many as I love I rebuke and chasten: be zealous therefore and amend.  
And again in the same place, that which was four observed, concerning the sweet consolation and comfort which he giveth to all those that will receive it, as it followeth in the very next verse, which is the 20. Behold (saith our Saviour by his holy spirit from heaven) I stand at the door and knock. If any man hear my voice and open the door. I will come in unto him: and will sup with him, and he with me. And this doth our Saviour, even from the right hand of God: as he promised that he would, john: ch. 14, 18. I will not leave you comfortless, (or as orphanet, and fatherless children, in which respect he is called an everlasting father to his church, as to his children. Isai. 9.6.) but (saith our Saviour the king of heaven,) I will come unto you. And verse. 27. Peace I leave with you, etc.  
Finally, that he doth all this to humble his Church, and every member thereof, to make all that be his, wise unto salvation: and that he mindeth from heaven, even from the right hand of God to save them: it is evident, in the former place of the Revel: ch. 3. as it followeth in the 21, and 22. verses, To him that overcometh (saith our Saviour) I will grant to fit with me in my throne, even as I overcame, and fit with my father in his throne. Let him that hath an ear, hear what the spirit saith to the Churches.  
Read also, Rom: 8.28. We know that all things work together for the best, etc. And 1 Cor: 11.32. When we are judged we are chastened of the Lord, that we should: not be condemned with the world.  
It is evident also, by the express predictions and warrant of our Saviour before his death, as we read, Matth: 25.31. etc. For when the Son of man cometh in his glory, and all the holy Angels with him, etc.  
Then shall the king (that is, he himself who is the king of his church shall say to them on his right hand, Come ye blessed of my Father, inherit ye the kingdom prepared for ye, from the foundation of the world. But of this more afterward, in the handling of the next Article.  
In the mean while, that we may now go forward in our present argument.  
Question. What are the fruits and benefits of our saviours sitting in his royal sovereignty, at the light hand of God, for the comfort of his Church in respect of the enemies thereof, the which also, as was answered, are of our Saviour, accounted to be his own enemies?  
Answer. As touching the enemies of the Church, whom also our Saviour accounteth to be enemies to himself.  
First he doth most mightily bridle, and restrain their fury and rage.  
Secondly, he do●h most wisely defeat them, in their most crafty and subtle devices.  
Thirdly, he doth most justly infatuate and confound them.  
Finally, he will in his wrath, most fearfully cast them down the height of their pride, to most we full destruction, for ever and ever.  

Explication and proof.  That he will do so (that we may speak of the last part of the answer first) we may perceive it plainly, by his own description of his last judgement, Mat: 25.41. For than shall be (that is the king, as before verse, 34.) say to them on the left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his Angels. Yea, we may perceive it by a reason of no small amplification. For insomuch (as there it appeareth) that according to the saying of the Apostle james, there shall be judgement mercitesse to them that show no mercy; how much more heavy, may we think shall the judgement of them be, who give themselves to all malicious practices of cruelty, against the poor Saints and holy Church of God? Read also to this end, Matth: 21.33. etc. the parable of the householder, who planted a vineyard, etc. & then let it out to husbandmen, and so went into a strange country, etc. The which husbandmen, when time of fruit came, denied him fruit, abused his messengers, and at the last slew his own Son whom he sent unto them. Now of these wicked husbandmen, what judgement the Lord of the vineyard should give, our Saviour leaveth it as a matter easy for every man to judge. And they who heard the parable, could not but say (though at unwares they read their own doom against themselves) He will cruelty destroy these wicked men: and will let out the vineyard to other husbandmen, who shall deliver him the fruits in their seasons. And chap: 22.1. etc., 6, 7. we read the like application of the parable of the marriage of the king's Son. For as touching those that despised the marriage feast, and mifused the messengers and slew them: the king hearing of it, was wroth, and sent forth his warriors, and destroyed those murderers, and burnt up their city. And again, our Saviour use h another parable to the same purpose, chap: 25, 14, etc. and Luk. 19.12. etc. under the similitude of a certain noble man, who going into a far country, to receive for himself a kingdom, and so to come again. Who called his ten servants and delivered them his goods, etc. to occupy till he should come again. But (as the parable saith) they hated him, and sent an embassage after him, saying, we will not have this man to reign over us, etc. The conclusion of the parable is this, that the king having received his kingdom; and returning again contrary to the desire of these rebels, he giveth commandment that those his enemies which would not that he should reign over them, should be brought and slain before him. And for us to speak the truth, how should it be in any equity, that any of those who either heretofore, have most vilely profaned and blasphemed the most holy prophesy, or kingdom of our Saviour Christ, as the jews and Gentiles did, while he was upon the earth: or shall at any time do the like, in despising his holy word and Sacraments, etc. but they must of necessity one day known, and feel from the sword, and balance of God's divine justice, how grievous a crime, and what the price of it is?  
All this is agreeable to the holy Prophecies which were given forth, concerning this sovereignty of our Saviour, and this mighty administration of his kingdom from the right hand of God long before: as Psal: 110.1. etc. The Lord (saith the Princely Prophet King David) said to my Lord, Sat thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy power out of Zion, etc. The whole Psalm is nothing else but a prophetical description of the mighty fruits and effects of the royal Priesthood, and Priestly royalty of the kingdom of our Saviour Christ in the subduing and overthrowing of his enemies, from the glorious right hand of God. And so also saith the holy Apostle Paul. 1. Cor: 15.25. from the authority of the same Psalm, he must reign till he hath put all his enemies under his feet.  
In which words of the Apostle, two things are well worthy to be observed of us. First, that he interpreteth the sitting of our Saviour at the right hand of God by this word to reign, because thereby, (as hath been showed already) his most high and kingly authority is signified.  
Secondly, that he referreth it unto our Saviour Christ: which the holy Psalmist attributeth unto God, insomuch as the Lord doth that by our Saviour Christ (to whom he hath given all power and authority for the government of his Church) which the Prophet saith that God would do himself. And so he doth indeed, though not immediately, but as it were by the hand of our Lord jesus Christ.  
This most high sovereignty of our Saviour, was likewise prophesied of, by the Prophet Daniel as we read cha: 2, verses 44.45, The God of heaven (saith Daniel) shall set up a kingdom which shall never be destroyed, and this kingdom shall not be given to another people, but it shall break and destroy all these kingdom. (he speaketh of the proud & rebellious monarchies of the world) & it shall stand forever.  
And to his purpose, is our Saviour Christ compared there, to a stone cut out of the mountains without hands, that should break in pieces the iron, 
The letter intends the 4. Monarchies, vz of the Babylonians, the Medes and Persians of the Grecians, and Syria & Egypt.  the clay, the silver and the gold: that is to say, which should break all other kingdoms, how strong or how rich soever they should be, which will not submit themselves unto him.  
For as it is in the 35. verse of the same chapter, all the rebellious kingdoms of the world were to become, like the chaff of the summer flowers, which the wind carrieth away, so that no place is found for them. But as touching the stone which smote the image, that should become (as the Prophet saith) a great mountain, and fill the whole earth.  
And again, ch. 7. v. 13.14. As I beheld in visions by night, behold one like the Son of man came in the clouds of heaven, and he approached unto the aucient of days, and they brought him before him. And he gave him dominion, and honour, and a kingdom, that all people, languages, and nations should serve him: his dominion is an everlasting dominion, which shall never be taken away: and his kingdom shall never be destroyed.  
And in the same chap: verses, 26.27. The same holy Prophet, foretelling the afflictions which should befall the Church, through the cruelty of tyrannous persecutors, saith, that the judgement should sit, to take away the dominion of the persecutor, to consume and destroy it to the end. And as the Prophet addeth further. The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom, and all power shall serve and obey him. The Prophet Daniel, I confess, doth in these words, first of all speak to comfort the jews, & to describe unto them what their estate should be until the coming of our Sa: Changed into the world, and that though many tyrants should arise to trouble them, yet should they be suppressed by the hand of God. Nevertheless his prophesy extendeth itself further, yea even beyond all extent of time, as his words do plainly show. And even that also which did most properly concern the Church of the jews, it containeth a proportionable resemblance of the state of the Chistian Churches, such as it was afterward in the like times of their persecutions, under the like unmerciful tyrants. And in this respect, many things are spoken in the Revelation of the new Testament, in way of reference, or by allusion at the least, to this prophesy of Daniel, and to some other of the holy Prophets. Thus Revel: 1.6. our Saviour is called in these days of the Gospel, the Prince of the Kings of the earth And chap: 19 verses 11.12. etc. I saw heaven open (saith Saint john) and behold a white horse, and he that sat upon him, was called faithful and true, and he judgeth and fighteth righteously. And his eyes were as a flame of fire, and on his head were many crowns: and he had a name written which no man knew but himself. And he was clothed in a garment dipped in blood; and his name is called the word of God. And the warriors which were in heaven (saith Saint john) followed him upon white horses, clothed with five linen, white and pure. And forth of his mouth went out a sharp sword, that with it he should smite the heathen: for he shall rule them with a rod of iron: for he it is that treadeth the wine press of the fiercues and wrath of almighty God. And he hath upon his garment, & upon his thigh a name written The King of Kings, and the Lord of Lords. And chap: 17, 14. The Lamb shall overcome the Kings of the earth: for he is Lord of Lord and King of Kings, etc. Thus than we see how our Saviour shall finally prevail against all the enemies of his Church, the which he doth account to be his enemies, as was said. And also how all the neglect of his Saints, is esteemed of him to be the neglect of himself: according to that, Mat: 25. verse 42. etc. I was an hungered and ye gave me no meat, etc. Verily I say unto you, insomuch as ye did it not to one the least of these, ye did it not to me. And that he doth likewise take all the injuries done against them, to be done against himself: we see it plainly, from that his own speech to Saul, saying thus unto him, Saul, Saul, why persecutest thou me? And again, I am jesus whom thou persecutest. And therewithal showeth Saul his dangerous enterprise, telling him that it was hard for him to kick against pricks. Act: 9.4.5.  
How as he shall finally prevail against all his enemies, so we are further to consider, and to assure ourselves to our comfort, that he will in the mean white, evermore so wisely order, and moderate; yea so mightily over rule all causes and persons, as may best serve, to fulfil the whole counsel and decree of God, to the glory of his own name, and for the everlasting comfort and salvation of all his elect people.  
To this purpose (as was answered in the beginning of the answer) the Lord doth mightily bridle and restrain the rage and fury of his adversaries, according to that in the 2. Psal: why do the heathen rage, and the people murmur in vain? etc. And no doubt but as God did of old time defend the holy patriarchs, and gave them their standing, and remove, all the time that they dwelled in Tents, restraining the heathen from oppressing them, or doing them any harm: and afterward brought their posterity into the land of Canaan, as we read, Ps. 105.12. 13.14. So doth he now, and always hath, and will by the hand of his Son our Saviour, hold in the rage of all the enemies of his Church, even to the end of the world, so as the very gates of hell shall not be able to prevail against it. That Saviour of ours, who so restrained the devils in the days of his humiliation here on earth, that they could not quetch without his leave: he doth not now leave them to themselves, but much rather restraineth them, insomuch as he is to that end most highly exalted and glorified at the right hand of the Majesty of God in heaven.  
Neither is there any doubt, but God doth by our Saviour take the wise in their crafts, according to that, 1. Cor: 3.19.20. And Prou: 8.12. I am wisdom, saith the Son of God himself) I inhabit prudence. etc. The word (Gnarmah) sigfieth, that holy and wary circumspection wherein the Lord over reacheth all the crafts of the wicked: yea so, that when they persist in their resisting of him, he utterly infatuateth and confoundeth them, that it may easily appear to us, while they go on in their blind wilfulness, that there is no wisdom nor counsel against the Lord: according to that Prou: 21.30. and Isai: 8, verse, 9, 10. etc. And as we have had experience in this our age, even to this day, in that the Lord hath not only restrained those former cruelties which were like the raging waves of the sea billowing and beating against us, 1588. as an intended effect of the Antichristian confederacy against the Gospel in the popish counsel of Trent. Verily, and out of all question, it is from no other where, but from the right hand of God in the highest heavens, nor by no other means then by the glorious mediation of our Lord jesus Christ there, that any of the Churches of Christ have at any time received, or at this day do enjoy such godly Princes as it hath, for the protection and defence of them against the adversaries thereof. And chief above all other, may we and ought we justly say and acknowledge to the most glorious praise of God, concerning ourselves and the Church of Christ in our land, that it could not possibly have enjoyed the Gospel, nor our gracious Queen Elizabeth, so many years together, nor now our gracious King james so worthy a successor (whom God preserve long to go forward with his blessed work begun by her): had it not been for the most gracious and tender care of our Saviour from the right hand of God our heavenly Father, both toward them and us. To him therefore, with the Father, and the holy Ghost, be the whole glory and praise of it, for ever and ever, Amen.  
Thus much concerning the comforts of this Article, that our Lord jesus Christ sitteth at the right hand of God the Father almighty. All which comforts descending unto us from his advancement, they are so much the more comfortable because he being once seated, continueth an high Priest and king for ever.  
For good things are so much the better, by how much they are of longer continuance: and best of all, when they never decay.  
But here a doubt cometh to be answered. For how then is it said by the Apostle Paul, 1. Corint: 15.24.25. that our Saviour Christ shall at the end (of the world) deliver up the hingdome to God even the Father, when he hath put down all rule and all authority and power? For (as he there affirmeth) our Saviour must reign till he hath put all his enemies under high feet. And verse 28. he saith yet further; when all things shall be subdued unto him, then shall the Son also himself be subject unto him that did subdue all things under him, that God may be all in all.  
Question. What therefore is to be said for the answer and opening of this doubt?  
Answer. Our Saviour shall no more cease to be King, though he is at the end of the world to deliver the kingdom up to the Father: then the Father hath ceased to be a King, since he committed all kingdom and power to our Saviour, by his lifting of him up, and seating of him at his right hand.  

Explication & proof.  It is true. For it is expressly testified in the word of truth, as we have seen before, that there is no end of the kingdom of Christ. Revel: 1.5.6. And it is with like faithfulness assured unto us: yea it is of itself most certain, that God the Father never intermitteth, or ceaseth the regency and government of his kingdom, 1. Tim: 1, 17. and chap: 6.15.16. and 1. Pet: 5.10.11. and in the Ep: of Jude verse. 25.  
Question. How then are we to understand this, that our Saviour shall at the end of the world, deliver up his kingdom to the Father?  
Answer. The meaning of the holy Apostle is this, that as the Father ruleth and reigneth by the Son, till the end: so at the end, the Son having fulfilled all things most perfectly, which were by the appointment of the Father, to be performed of him, for the gathering together and defending of his Church, and to the suppressing of all usurped power: he shall make it manifest in the sight of God, and before all his Saints, that no point or parcel thereof is unperformed: and so shall thenceforth rule and reign, in and with the Father, only in another manner of empire, and government, than before.  
Ephli. This is something which you say. For it is certain, that our Saviour being most faithful and true, yea the truth itself. Revel: 3.7. and again verse 14. and john, ch. 14.6. will most fully and perfectly perform all that hath been committed to his trust. And it is of like certainty, even from the words of the Apostle, who saith that all rule, and all authority, and power shall be put down (that is to say) the devil, who hath now great power, and is as it were a God in the world, ruling in the children of disobedience, and by them molesting the church of God, shall then have no such power, neither he nor his instruments the wicked Tyrants and cruel persecutors that be in the world: likewise Sin which is of no little strength, to entice and draw even the children of God aside in many things; and death itself which now overthroweth all, shall then be for ever overthrown: Yea as we may add yet further, all authority both civil and ecclesiastical, though of necessary use now, shall then cease, as being of no further use in the kingdom of heaven, insomuch as the causes of this course of government shall then be removed, to wit, all ignorance of judgement, and all perverseness and stubbornness of affection, etc. It is therefore, I say, as certain as the former, that our Saviour shall rule in another manner, not in the midst of his enemies, nor by such ministerial services of men and Angels, as for the present, and ever since his ascension, he hath done: but most sweetly, and peaceably, as among his friends and dutiful subjects, and more immediately by his holy spirit, all the rebels and disturbers of the most sacred peace of his kingdom, being for ever utterly cast out into their own place, and as it were a prison of eternal woe and torment, according to that grand commission which our Saviour had received of the Father in that behalf. And thus it may be evident, that the Apostle speaketh not generally, that our Saviour shall lay down all regency and kingdom, but only that part of it which was temporary, and to continue no longer than the time of this present evil world, while yet the occasions of that kind of government are to remain. 
Vrsinus.  It is a true saying of a learned man, Sic filius tradet regnum Patri, ut sibi tamen ipsi subijciat omnia. Non igitur sibiipsi sed alijs regnum abrogando, tradet regnum Patri, 
Piscator.  etc. And an other, Cum regnum tradiderit Deo. Id est cum desinet ita regnare ut nunc regnat, dominando scilicet in medio inimicorum: quam potestatem a Patre accepit, etc. Alioquin Pater nunc regnat per Filium, & Filius in aeternum regnabit cum Patre: sed alio modo, hostibus sc: omnibus subiectis.  
But yet for all this, the doubt is not fully cleared. For the holy Apostle saith further, that when all things shall be subdued unto God, then shall the Son also himself be subdued unto him, etc. that God may be all in all.  
Question. What therefore is furthermore to be answered to this?  
Answer. This subjection of the Son, is in no wise to be so taken, as if the holy Apostle meant to note any abrogation or diminishing of his Kingly dignity, considered simply in itself: much less any inferiority of his divine person, more, or otherwise after the end of the world, then since his ascension to the right hand of God.  
There is indeed no reason why we should take the meaning of the Apostle to be so. 
Explication & proof.  For our Saviour being once advanced in his human nature, as a fruit of his most worthy obedience to his Father: continuing still every way as perfectly worthy, even to the end of the world, and being also so to continue for ever, as well as at any time before: Why should we once imagine, that there should ever follow any abasing of his glory, or diminishing of his power & authority? And as for the Deity of his Person, seeing he was therein equal to his Father, even in the days of his humiliation, as he himself hath affirmed, saying, I and my Father are one, john, 10.30. How should we conceive that now after his exaltation, there should follow any the least Eclipse?  
Question. How then are we to understand the word of Subjection which the Apostle useth?  
Ans. Our Saviour Christ (as we are here to consider) is both God and man in one Person of a Mediator And likewise, in that he is a Mediator betwixt God and man, he is (as we know sometime compared with God the Father, and sometime he is spoken of in respect of his Church.  
Now therefore as he is a Mediator, 
Christus inferior est Patre, quoad humanitatem & natura & officio: quoad Divinitatem vero non natura sed officio tantum, Vrsinus. Christus, quatenus Deus est, cum Patre nos subiectos habet: quatenus est Sacerdos, nobiscum Patri subiectus est. August: lib trin: 1. cap: 8.  and in that respect compared with God the Father he is in regard of this his mediation to him, his inferior, and so will for ever show himself to be in subjection to him, as he is at this day, and so hath been ever since his ascension in heaven.  
But on respect of his Church for whom he is a mediator, he is and shall always remain a King or Prince, and a most sovereign Lord and Saviour unto it.  
Expli. It must needs he so. For else how should it be truly said in the holy Scriptures, that he remaineth a king for ever, and that of his kingdom there shall be no end?  
Wherefore yet further, that we may by the grace of God, help ourselves to the understanding of this high mystery; it is to be observed, that our Saviour Christ is to be considered of us, either more distinctly & a part by himself, as he is the head of his Church, or else as he hath his Church as his spiritual members mystically united unto him. And in this latter consideration, is the subjection of our Saviour chief to be understood. For thus it shall be most clear and manifest, that Christ in his members shall be subject to the divine man she of God.  
Nevertheless, this also must we understand withal, that the subjection of our Saviour Christ and his church, which now we speak of, shall not be any debasement, either to Christ or to it: but such a subjection, as shall be crowned with perfect glory, and chief touching our Saviour, who must by all right, have a prehemmence above all, without measure.  
To the which good purpose, well observeth Master Beza, Annot Maier, that there is in this word Subjection, a figurative antanaciasis to be respected, in that it is used in this matter, concerning the Son of God together with his Church, in a contrary sense to the same word, as it is to be taken immediately before: where it is used to note the Subjection of the enemies of God, and his Church, by his subduing and suppressing of them. For their subjection shall be enforced against their wills, and to their most miserable and woeful thraldom for ever, through the most righteous judgement of God.  
But the subjection of our Saviour as the head, and so consequently of his Church as the members of his mystical body: it shall be most voluntary and willing, and all one with their perfect glorification, under the most gracious & immediate government of God, world without end. For it shall be a subjection to God, in perfect freedom from all adversaries, & in the enjoing of a most blessed & eternal peace, etc. So that this word of Subjection, is used rather in way of emplification, than otherwise. And that to the singular comfort of all the children of God, as if the holy Apostle should have spoken thus. Marvel not at this that I say all the enemies of God shall be subdued unto him: for even the Son of God himself, in that he is man yea in that being both God and man, and bearing the office of the Mediator he shall in regard of the same his office, willingly submit himself under God as to his head, 1. Cor: 11, 3. though he shall nevertheless for that, but rather more gloriously rule and reign over us as our head to our infinite benefit, Eph: 1.22. and ch. 4. 15. Colos. 1.18. and ch. 2, 19  
And thus may we perceive, that the clear manifestation of the subjection of our Saviour (such as it shall be) containeth a most sure ground of perfect comfort to us, insomuch as we shall at that time, and thenceforth, for ever, continually behold and enjoy the most blessed presence of our Mediator, by whom we being once reconciled and united to God our heavenly Father: shall by him, and under him, be held in so sweet a bond of subjection to ou● God, that we shall never have any mind, to lift up ourselves against God, or at any time to withdraw our dutiful obedience and service, as in Adam out first Father, all of us did, and are still of ourselves always apt so to do.  
But yet one thing more remaineth, concerning this great point of our faith.  
Quest. What doth Saint Paul mean, when he saith, that our Saviour shall be subject, to the end God may be all in all? Is it his meaning, that then our Saviour Christ shall cease to be any longer Christ, and that he shall lay aside his human nature? etc.  
Answer. Far be it from us, once to admit any such thought. The meaning of the holy Apostle is, that by the subjection of our Saviour which he speaketh of, the divine Majesty of the Godhead, both Father, Son and holy Ghost, shall be so clearly manifested, that the bright glory thereof, shall not only infinitely excel the glory of all other creatures, but even the humanity of the Son of God himself. So that though our Saviour Christ shall retain his eternal glory, even in that he is the head, and mediator of the Church: yet the perfection of all glory, yea even touching our redemption, justification, sanctification and glorification shall be ascribed to the Deity, both Father, Son, and holy Ghost: by whom we were with one most holy consent, eternally elected and chosen: and through whose grace toward us, and the whole Church, the Father did send the Son in due time to take the nature of man by the holy Ghost, and so to obtain this high grace to be the Redeemer and Saviour of men.  

Explication.  This is indeed the holy meaning of the blessed Apostle, so far as we in our weakness could attain, to the glimpse at the least, of so high a mystery. The which doubtless neither we, nor any other, shall be able fully to understand, until the time come, that we shall know as we are known, as the some Apostle speaketh; and that we see it fulfilled before our eyes, in the blessed season appointed of God.  
Hitherto of the comforts of faith, arising unto us from the sitting of our glorious Lord jesus Christ at the right hand of God the Father almighty.  
NOw let us come to the use of the same comforts, touching those fruits of obedience and thanks, which we stand bound to yield unto God our Saviour for the same.  
Question. Which are they?  
Answer. To speak more generally, As all the fruits and benefits of our redemption, are by this last and highest degree of our saviours exaltation, most comfortably sealed up and assured unto us, and to the whole Church for ever: so are we in every respect, both of his princely prophesy, and also of his royal Priesthood and k ngdome, exceedingly to rejoice and comfort ourselves in him, as in an all sufficient Prince and Mediator of our eternal redemption and salvation. And accordingly with the greatest cheerfulness of soul and spirit that may be, to yield him all the duties of the greatest love, reverence, and obedience that we can possibly attain unto.  

Explication & proof.  It is indeed most reasonable and meet, that it should be so: as every one must needs acknowledge in his heart, though we should say no more. For seeing he is a most high and holy Prophet, we are to rejoice in him more than ever the people of Israel did or might lawfully rejoice in Moses, though he was the blessed instrument of God to deliver them out of that heavy bondage of Egypt wherein they had been a long time sore oppressed. And more than any other of the same people might afterward rejoice in any other of the holy Prophets, though God made them to be as Fathers unto them, and as the horses and chariotes of Israel: according to that which one of the Kings acknowledge concerning the Prophet Elisha. 2. King, 13. verse 14.  
Seeing he is a royal high Priest, it is our duty to take more joy in him spiritually, than all the sweet perfume, and all the glorious garments of Aaron, or any other of the high Priests of the law, could yield outwardly to those that beheld, and sinelled to the same. Exodus 28. Psal: 133.  
Seeing he is the King of Kings, 
The Duties.  and so crowned of God in the Lighest heavens: we ought to rejoice in him with joy infinitely exceeding the joy, which the people took at the anointing and coronation of King Solomon here upon earth, though at the blowing of the trumpet, all of them said, God save King Solomon, and piped with pipes, and rejoiced with great joy, so that the earth rang with the sound of them. 1. Kings, chap. 1. verses. 39. 4●. And hereunto, we are in special manner exhorted, by the Spirit of God, in the Song of Songs, in that sweet allegory borrowed from the same anointing and crowning of King Solomon, in that he was a type of our Saviour Christ. chapter, 3.11. For: Come forth ye daughters of Zion (saith the Church) and behold King Solomon (that is our Solomon the great King of the whole Church, both in heaven and in earth) with the Crown wherewith his mother crowned him, in the day of his marriage, and in the day of the gladness of his heart.  
But this beholding, must be with the eye of faith: for otherwise we cannot pierce so high, as to see the glory of the coronation of this our Solomon, whom we now speak of.  
Thus I say more generally, we are to rejoice with joy unspeakable and glorious, in respect both of his princely Prophetship, and also of his kingly high Priesthood and Kingdom, though with our natural eyes, as the Apostle Peter saith, we do not see him: And this is the next, and most immediate duty which doth kindly follow upon the former doctrine. For insomuch as there is so great a ground, or Sea full of comfort: what may more aptly follow upon it, then that we do cheer up, and comfort our hearts therewithal, after the example of the Apostle Paul. Rom. 8.34. etc. as we have seen before.  
Ver●ly, if we do not make this the ground and perfection of our joy, that our Saviour is in heaven, at the right hand of God, all our rejoicing shall be in vain, whether it be in wit, or learning, or in strength, or beauty, or in riches, or revenues, or honour, or in any thing else whatsoever it may be.  
But for our more plentiful instruction, from so special a ground, and from so worthy and excellent an occasion: let us, I pray you, consider more particularly of our duties belonging hereunto, in respect of either branch of the advancement of our Saviour, severally, and apart.  
Question. And first, what more special and proper duties do we own, in regard of his advancement in his princely prophesy?  
Answer. We do stand bound to esteem the doctrine, which he taught first himself, and which since his a cension to the right hand God, his holy Apostles have both preached by the Spirit, and also left recorded in writing, to be a most perfect doctrine. And likewise, that the miracles which he wrought, first himself while he was upon the earth and then also by the same his Apostles, in his name, and by his power from the right hand of God▪ to be perfectly sufficient, for the confirmation of the same his doctrine, touching the kingdom of God.  
Secondly, we are to have like reverend estimation, of the sincere and faithful preaching of the same doctrine the doctrine of his blessed Gospel, and heavenly kingdom.  
Thirdly we are to reject all strange doctrine, and to withdraw ourselves, from every false Prophet and Antichrist, which preacheth the same.  

Explication & proof.  That we are thus to esteem, First of the doctrine of our Saviour Christ, and of his miracles: and secondly of the sincere preaching of the same his holy doctrine, by his faithful Ministers, as a duty belonging to this advancement of our Saviour at the right hand of God: we have one notable testimony and proof: Heb. 2.1. etc. Where, after the declaration of the most high excellency of our Saviour, even from hence that he alone is found worthy so sit at the right hand of God, he inferreth this most grave conclusion, following: Wherefore (saith he) ●e nought diligently to give heed to the things which we have heard, lest at any time we should let them slip: For if the word spoken by Angels (that is to say, the in of all saw of God) was steadfast, and every transgression and disobedience received a just recempence of reward, How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord and afterward was confirmed to us by them that heard him. God bearing witness thereto, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost according to his own will: For he hath not put the world to come, whereof we speak, to the subjection of the Angels.  
Likewise chap, 3.1. etc. Therefore holy brethren partners of the heavenly vocation, consider the Apostle and high Priest of our profession, Christ jesus: Who was faithful to him that hath appointed him, even as Moses was in all his house: For this man is counted worthy of more glory than Moses, etc. And verse, 5 etc. Now Moses verily (as the Apostle addeth further) was faithful in all his house (that is, in the house of God) as a servant, for a witness of the things which should be spoken after But Christ (is) as the Son over his own house, whose house we are, if we hold fast the confidence and the rejoicing of the hope unto the end; Wherefore as the holy Ghost saith, To day if ye will hears his voice, harden not your hearts, as in the provocation, etc.  
And again, chap. 12.24.25. Ye are come to jesus the Mediator of the new Testament, and to the blood of sprinkling which speaketh better things, then that of Abel. See that ye despise not him that speaketh: for if they escaped not who refused him that spoke one earth to wit in the name of the Lord (Chrematizenta) that is Moses, much more shall we not escape, if we turn away from him, who speaketh from heaven, that is, if we turn away from our Saviour Chr st.  
And yet further, that we are from this consideration, to reverence the ministery of the word, to rejoice in the promises pub ished thereby, to fear the menaces and threats thereof, to admit the reproof, contained therein, etc. it may be plain from the words which our Saviour himself spoke while he was upon the earth, in that he said, that he would ratify in heaven, that which his faithful Ministers should, in their holy ministery and service, speak in his num here on earth. Math. 16.19.  
Here therefore it is also evident, that on the contrary, all such as shall got about to publish any other doctrine, then that which our Saviour hath delivered to his Church, are together with their doctrine, to be rejected of all such as do only believe in our Saviour Christ, sitting at the right hand of G●d the F theridamas, according to the admonition of our Saviour himself: Math. 7.15. etc. and cha. 24. verses, 23.24.25. and according to the admonition of the Apostle Paul. Gas. 1 8 ●. etc.  
Thus much ●riefly, concerning the duties more properly belonging to the advancement of our Saviour, in that he is a princely Prophet.  
Question. Now, which are the duties, in regard of his most high advancement in his royal Priesthood?  
Answer. It is our duty, in the comfort of it, that like as we have learned before, to rest wholly upon that his sacrifice, which he hath offered up for our sins, while he was here upon the earth, for the every merit of our redemption and salvation: so in this respect to rest altogether upon his intercession now, & continually in heaven, for the effectual application of the same his merit, to the performance & accomplishment of the same our salvation.  
It is also our duty, both in our prayers, and also in our thanksgiving and in every other duty which we perform unto God: and likewise in our dedicating and offering up of our own leaves both souls and bodies, a living sacrifice, holy and acceptable to God: that we do all in the name of our Saviour, not only looking back to his mediation perfis lie performed here●● earth, but also looking forward, even up into heaven by the eye of our faith, to his continual intercession for us, at the right hand of God. to the continual applying of the fruit and merit of his death, as was said.  

Explication.  It is true. For although we must begin to look back to the humiliation of our Saviour, and from thence learn unfeignedly to humble & cast down ourselves: yet we must not stay, till, with reverence, and for the further perfiting of the peace of our conscience, we do comfortably look up unto him, and behold him advanced to the right hand of God, on our behalf. For so the holy Apostle teacheth us. Heb. 4.14.15.16. in these words, Seeing then (saith he) that we have a great high Priest, which is entered into heaven, even jesus the Son of God, let us hold fast our profession. For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. Let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to helpeth time of need. And cha. 10. verse. 10. etc. Seeing therefore brethren (saith he) that by the blood of jesus, we may be bold to enter into the holy place, By the new and living way, which he hath prepared for us through the vail, that is his flesh. And seeing, we have an high Priest which is over the house of God. Let us draw near with a true heart, in assurance of faith, sprinkled in our hearts from an evil conscience, and wished in our bodies with pure water, Let us keep the profession of our hope without wavering, for he is faithful that hath promised, etc.  
Thus from the humiliation of our Saviour, and from that experience which he had of our infirmities, while he was upon the earth: we are with reverence to approach near unto him by faith, even to the heavenly throne of God's grace. If we should rush immediately to the right hand of God, without faith in the merit of his death, & without humiliation in casting down of ourselves, we might justly look for the repulse; yea, for a mighty fall, as a just punishment of such our inordinate presumption and pride. The only lawful and allowed mediator for us unto God, is our Saviour Christ.  
And if we would needs have a Mediator for us unto our Saviour himself, being now in heaven: what other can we have, or any way look for, than the death of our Saviour, in that he hath thereby already made request for us unto God, in the days of his humiliation here upon earth, and namely in the time of his most bitter sufferings upon the Cross? That is to say, we neither can have, neither may we look for any other Mediator to Christ, than Christ humbled, to Christ exalted. If we will with the Papists look after any other Mediators, or any other mediation to God for us, we shall with them vainly and foolishly deceive our own selves.  
And herein, I beseech ye, let every one of us labour so strengthen our faith: because doubtless the want of faith in this point, hath brought most gross idolatry into the Church of God. For who having learned to behold our Saviour, an everlasting and perpetual mediator for him at the right hand of God, by the eyes of his faith: would be so base minded, as to set up a dead and dumb Idol, or once vouchsafe to cast an eye toward it, being set up, and fastened to the wall before him, by any other.  
Moreover, as touching our own prayers, or any other duty and service, that we can any way perform: we must take religious heed, that we do not trust to any godliness or devotion, that we imagine and persuade ourselves to be therein: but rather, evermore to humble ourselves in the sight of the imperfections thereof. And look what grace and godliness there is in any, and namely the grace of prayer, it is our duty to acknowledge, that it is not of ourselves, but of the holy Ghost. Neither are we to think, that any prayers which we make, are heard, nor any other duty accepted, for any worthiness of us: but because the holy Ghost raiseth up sighs and groans in us, and maketh request for us unto God, together with our Saviour Christ. Rom. 8.26.27. And revel. 8.3.4. And even this, that we have the grace to offer up our prayers unto God, it is a fruit of our saviours heavenly intercession for us. And the same grace also of our care to make our prayers to God, in the name of our Saviour here from earth: it may be a good proof unto us, that our Saviour is an intercessor in heaven for us. But our manifold failings both in prayer, and in all other duties, ought justly to cause us, unfeignedly to acknowledge ourselves, even when we are at the best, to be but unprofitable servants. Luk. 17. verse, 10.  
Thus having seen the duties belonging to the advancement of our Saviour in his royal Priesthood: let us come to his advancement in his royal kingdom. Question. Which are the duties of faith, belonging thereunto?  
Answer. First, inward reverence of soul and spirit, in the most dutiful acknowledgement of his most royal sovereignty over his whole Church, and every member thereof.  
Secondly, all religious worship and service, both inward and outward according to his word and commandment.  
Thirdly, obedience and submission to those that rule over the rest in his name, both civil Magistrates and Church governors.  
Yea all christian obedience to his laws and commandments, in the common actions, and conversation of our whole lives.  
Finally, all divine honour, praise, and glory, for the whole work of our redemption and salvation.  
That we do stand bound, in respect of the royal, or princely advancement, and sovereign Lordship of our Saviour at the right hand of God, to yield him all reverence in the acknowledgement of the same his high sovereignty: we have a sufficient warrant, from that great and solemn proclamation, made from the God of heaven, by the Apostle Peter in that first public Sermon of his, which he made Acts 2. by the which, three thousand souls were converted, and brought to the faith, and obedience of this great and glorious Lord our Saviour. David (saith the Apostle, verses 34, 35, 36, etc.) is not ascended into heaven: but he saith, The Lord said to my Lord, sit at my right hand, until I make thine enemies thy footstool. Therefore, let all the house of Israel know for a surety that God hath made him both Lord and Christ, this jesus, I say whom ye have crucified. Now when they heard it, they were pricked in their hearts, etc. And again, chap. 5. verse 31. God hath lifted up jesus with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. According also to that prophetical instruction, by a sweet allegorica l description of the spiritual marriage of our Saviour with his Church, hearken O daughter (saith the Psalmist) and consider, and incline thine ear, forget also thine own people and thy father's house: so shall the King have pleasure in thy beauty, for he is thy Lord, and reverence thou him. The word which the Prophet useth, noteth such a reverence, as is declared by outward bowing, or falling down before him. (vehashtahaevi-lo)  
Hence therefore, we have a fit occasion given us, to proceed from the inward reverence, to the proof of the second point, that all religious worship, both inward and outward, is due to our Saviour sitting at the right hand of God. Which, that it is so, it may be evident unto us, from that which we read Philip. 2.9, 10, 11. where, after that the Apostle hath made a notable description of his exceeding great humiliation, he inferreth this upon it, saying, Wherefore also God hath highly exalted him, and given him a name above every name, That at the name of jesus, every knee should bow both of things in heaven and of things on earth, and of things under the earth. And that every tongue should confess that jesus Christ is the Lord, unto the glory of God the Father. Read also 1. Tim. ●. 21. I charge thee (saith the Apostle to Timothy an Evangelist) before God and the Lord jesus Christ, and the elect Angels, that thou observe these things without preferring one to another, and do nothing partially. He speaketh of such things, as do nearly concern the divine worship and service of God and our Saviour Christ, and the reverend ordering and performing the duties thereof. And again, 2. Epist. 4.1. I charge thee therefore before God, and before the Lord jesus Christ, etc. Read also Heb. 12.28, 29. Wherefore (saith the Apostle) seeing we receive a kingdom he speaketh of the kingdom of our Lord jesus Christ, now established from heaven) which cannot be shaken, let us have grace whereby we may so serve God, that we may please him with reverence and fear. For even our God is a consuming fire. And so it is said of our Saviour Christ, that he shall come at the last day with flaming fire, rendering vengeance to them that do not know God and which do not obey the Gospel of our Lord jesus Christ, etc. To this purpose therefore, the prophetical exhortation of the 2. Psal. aught to take place among us, yea among the Princes, of the earth, as we read verse 10, etc. where, after that the Prophet hath showed how fearfully our Saviour shall proceed against his enemies, yea even here in this world: he earnestly admonisheth and exhorteth those that be corrigible, even so many as appertain to the Lord, that they would be wise in time, and so prevent the peril: Be wise now therefore O ye Kings (saith he) be ye learned O ye judges of the earth. Serve the Lord in fear, and rejoice in trembling. Kiss the Son, (that is, in all honourable sort, declare yourselves to be his willing and professed subjects) lest he be angry, and ye perish in the way, (to wit, before you bring your own devices to pass, which surely he will frustrate above that you can be aware) when his wrath shall suddenly burn (or as they translate, and as the words will well signify, burn never so little, to show the fearfulness of his wrath) And then he concludeth the Psalm, with this excellent sentence, Blessed are all that trust in him. The last place which I will allege to this purpose, is Psal. 110. verse 3. where the same holy Prophet, even the princely Prophet David, deriveth this, (as an effect from the sitting of our Saviour in his kingly glory, and sovereigning power at the right hand of God) that his people should be such, as will, through the mighty power of his word, and by grace of his holy Spirit, in the days of his Gospel, stock in companies, and that also with great cheerfulness, to yield all spiritual worship and service to our God, in the name of jesus Christ our lord The Lord (saith King David) shall send the rod of thy power (that is, the sceptre of his word and Gospel) out of Zion, saying, Be thou ruler in the midst of thine enemies: Thy people shall come to offer willingly, in the time of the assembling of thine army, to wit, to defend thy Gospel by the sword, against the violent adversaries thereof, according to that, Psalm 47. verse 9 or rather, when they shall come by troops unto the places of thy spiritual worship, to learn to fight thy spiritual battles, against their spiritual enemies, the world, the flesh, and the Devil: by an allusion to the holy custom of the jews, resorting by companies to the Temple of the Lord, at the solemn feasts of the Law, according to that, Psalm 42. verse 4. and Psalm 84 verse 7.) For so the words seem to follow aptly thus, in the seemly places of thy holiness: yea even from the womb, that is, so soon as they shall be spiritually regenerated unto thee (as it were betimes in the morning, or at the peep of the day, that is, most diligently) shall the dew of thy youth (that is, thy new born babes, very copiously, according to the falling of the dew upon the earth, like to that phrase of speech, 2. Sam. 17.12. used in that sense, though then by Ahitophel, to a wicked purpose) shall present themselves unto thee. The reason whereof followeth, answer rabble to that which went before, The Lord hath sworn, and will not repent. Thou art a Priest for ever, after the order of Melchisedech.  
And thus we see, that from this Article, concerning our saviours royal advancement, to be the only spiritual King and Prince of his Church, that is, of all the Saints of God, that all holy and religious worship is due unto him.  
Now thirdly, that all submission and obedience, is for his sake, and according to this word, to be yielded to all civil Magistrates, and t all ecclesiastical Church governor: as it is evident, Rom. 13.1, etc. Let every soul be subject to the higher powers, etc. And Matth. 18.15. and verses 18 19 Verily (saith our Saviour) I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven, etc. Where, out of all question, he had respect of that heavenly sovereignty, which he hath now at the right hand of God.  
And four, touching general obedience, in the common actions, and conversation of our lives: read Colos. 3.1, etc. If then ye be risen with Christ (saith the Apostle) seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things which are above, and not on things which are on the earth. For ye are dead, & your life is hidden with Christ in God. When Christ, who is our life shall appear then shall ye also appear with him in glory. Mortify therefore your members which are on the earth, fornication uncleanness, etc. And 1. Thes. 4.1, 2. And furthermore (saith the Apostle) we beseech ye brethren, & exhort ye in the Lord jesus, that ye increase more & more, as ye have received of us, how ye ought to walk and to please God. For ye know what commandments we gave you by the Lord jesus. For this is the will of God, even your sanctification, and that ye should abstain from fornication, etc.  
If we shall do thus, yea constantly to the end, and not be turned away by any afflictions: then behold how gracious the promise is, It is a true saying (saith the Apostle, 2. Tim. chap. 2.11.12.) For if we be dead with him, (that is, with out Saviour) we shall also live with him. If we suffer, we shall reign with him. And revel. 2.26, 27 our Saviour testifieth thus by his holy Apostle, from heaven, He that overcometh and keepeth my works unto the end, to him will I give power over Nations, and he shall rule them with a rod of iron: and as the vessels of a potter shall they be broken. Even as I received of my Father, so will I give him the morning star: (that is, singular brightness and glory, comparable to the morning star) answerable to that prophesy of Daniel, chap. 12. ●. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, shall shine as the stars for ever and ever. And again, revel. 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, and sit with my Father in his throne. Let him that hath an ear, hear what the Spirit (that is, the spirit of our Lord jesus Christ, by his holy Apostle from heaven) say't unto the Churches These promises therefore, and such duties, to the constant performance whereof they are made, are diligently and religiously to be attended and believed of every true christian.  
Finally, touching the last branch of the answer: to wit, that all divine honour and glory is to be given to our Saviour, for the whole work of our redemption, and eternal salvation: We have the practice of the Church of God in the heaven's, yea and of the holy Angels also, exemplified before us, Revel. chap. 5. verses 6, 7, 8, etc. they do most solemnly give high glory to our Saviour Christ in that behalf, falling down and saying. Thou art worthy, etc. And verse 12. The Angels say with a loud voice, Worthy is the Lamb that was killed, to receive power and riches, and wisdom, and strength, and honour, and glory, and praise. Yea, the vision declaring what is the duty of all, as well in earth as in heaven, representeth unto john, that all the creatures which are in heaven, and on the earth and in the sea and all that are in them, do say, Praise, honour, and glory, and power, be unto him that sitteth upon the throne, (that is, to God the Father) and unto the Lamb for evermore. That is, to the Son, our Lord jesus Christ, who according to this Article of our faith, sitteth for ever at his right hand. And this is that whereunto we, and all the Church of God, in the days of the Gospel, are prophetically exhorted, and earnestly stirred up by a fivefold repetition of the same words, Psal. 47.5, 6, 7. God is ascended with triumph, even the Lord with the sound of the trumpet. Sing praises to God sing praises sing praises unto our King sing praises. For God is the King of all the earth (that is, of the whole Church, both jews and Gentiles) sing praises eu●ry one that hath understanding. Or rather thus, sing praises, with a Psalm of instruction: that is to say, fit to instruct us in this mystery of the exaltation of our Lord and Saviour.  
And hereunto, the excellency of the person of our Saviour is very forcible, and also the highness of that place, from whence all the mercies of God are confirmed, and the daily fruits thereof renewed unto us. For we use to esteem gifts and tokens of love, at very high price, when they come from Persons of high place. Most of all therefore, and most highly, ought we to esteem those most excellent gifts and blessings, which do continually descend unto us, from the most royal hand of our Saviour Christ, even from the right hand of God, in the highest heavens. To him therefore, be all honour, and glory, and praise, for ever and ever, Amen.  
And thus albeit this yielding of glory and praise to our Saviour, is a part, yea a chief part of his divine worship, and might well have been spoken of in the second branch: yet it need not be thought to be much amiss, that it should in this wise be made a special conclusion of the whole answer, touching the duties of faith belonging to the manifold comfort of faith touching this Article.  
NOw for the shutting up of all, 
The danger of not believing this Article.  according to our order of handling every other Article of our faith: What is the danger of not believing in our Saviour Christ, and of not obeying him, as one thus most highly advanced, to the right hand of the most sacred Majesty of God?  
Ans. It cannot be, that the faith of any such, should be perfectly established. Nay rather, all that shall remain in this their unbelief, and disobedience against our glorious Lord and Saviour: shall not only be excluded from every benefit of Christ, but also stand most deeply subject to extreme wrath and judgement, as a just punishment for so great and intolerable a contempt.  

Explication & proof.  It must needs be so indeed. For seeing, as it was said, even in respect of the appearance of our Saviour in the time of his humiliation, that he which did not then believe in him, was condemned already, because he believed not in the name of the only begotten Son of God. john. 3.18. Much rather may it be affirmed now, after that our Saviour is ascended thus into heaven, and fully established in his glory. And we may here again call to mind the words of our Saviour, john 8.23, 24. and verses 34, 35, 36. The sum whereof is this, that if we believe not in him, as one that came from heaven, as one being sent from God, and is gone again to God into heaven, we shall die in our sins. Hereunto likewise serveth that which our Saviour spoke, chap. 16.9. that the holy Ghost, after his ascension to the right hand of God in the heavens, should rebuke the world of sin, (to wit, in itself, even to the own condemnation) as touching those that would not believe in him, thus leaving the world, after his manifesting of himself, and going away again to him that had sent him. In which place of Scripture also, our Saviour said further, that the holy Ghost should after the same his ascension, convince the world of righteousness, that is, should show by real proof and demonstration, even by reason of his ascension, that our Saviour is righteous: for so are the words of our Saviour himself, Because I go to my Father, and ye shall see me no more Our Saviour meaneth till the end of the world. And last of all, our Saviour added in the same place of the Evangelist john, that the holy Ghost should come to convince the world of judgement: that is to say, that wrath and vengeance is due to all that will not believe in him, seeing he hath made it most clear and evident, that the Prince of this world, that is, the Devil, is judged: to wit, for the benefit and safety of all that shall truly believe in our Saviour Christ.  
Thus therefore, they that will not, to their benefit believe in our Saviour, nor give glory unto him exalted to the right hand of God: they shall well know one day, what (as the Prophet Isaiah speaketh) the high hand of the Majesty of God meaneth, to their severe punishment. chap. 26.10, 11.  
A King here upon earth, (as we all know) will not endure that any of his subjects, shall dishonour such a one, as he hath thought good to set up in any special high place and dignity, specially if it be in the next place to himself, in the honour of his kingdom: and shall we think, that God will endure, that our Lord jesus Christ, whom he hath most worthily and resolutely set at his right hand, shall be dishonoured of any creature, (no not of the Kings, and Princes of this world) and the contemner of him whosoever he be, to escape unpunished? It is against all, both reason and duty, yea even againsst common sense, that any should think so. Nay rather, let us well assure ourselves, as the truth will plainly inform us, that seeing our Saviour did justly reprove his Disciples, for that they were of little faith in believing in him, while he remained yet in this weak and base estate of his human nature here upon earth: much more worthy shall we be of reproof, if now after his most high advancement, even in his humanity, we should be found not only weak in faith, but even altogether void of faith, and of every good duty & fruit thereof. Wherefore, casting away all unbelief, and every discomfort and disobedience thereof: let us settle our hearts, most comfortably to believe, & with all humbleness of mind, to submit ourselves under the mighty hand of this our most glorious King and Saviour. 
Belief in God the Son, who shall come from heaven to judge both the quick and the dead.  Always remembering, 
The ground of the Article.  that the only way to exaltation, is by this humility and obedience of faith, which we speak of: according to our saviours own doctrine, Luke, chap. 14.11. and chap. 18.14. And as Peter, the Apostle of our Lord jesus Christ teacheth us also, 1. Epist. chap. 5. verses 5, 6. Verily, if we should seek for our Saviour Christ at the right hand of God, and not trace him out by the footsteps of his most low humiliation here upon earth, and so from his death, to make his resurrection, and ascension, as it were for a ladder to go up by, step after step, we should never find him there for our comfort.  
Finally, let neither any old sort of heretics, such as the Seleucians' are said to have been, who utterly denied this Article, cause us any way to doubt of it, or to call it into the least question: nor any new Vbiquitarians, whether Transubstantiatours, or Consubstantiatours, draw us aside either from the true sense, or from the right use and comfort of this so holy and heavenly an Article, of our christian belief.   

Belief in God the Son, who shall come from heaven to judge both the quick and the dead.  
ANd thus, having seen what our Saviour Christ hath done and suffered for us heretofore, and likewise what he hath obtained for us, & what he doth still for us at the right hand of God, and so will continue to do for us, even to the end of the world: let us now come to consider what he will do hereafter at the end of the world, for the full perfiting of all things, to the full redemption and salvation of the whole Church.  
Question. What is that? What will he do? How doth it follow in the Articles of our belief?  
It followeth thus, from thence shall he come to judge both the quick and the dead.  

Answer. Explication.  In this Article, we have to observe these two things.  
First, the place from whence our Saviour shall come: that is, from heaven, even from the right hand of God, whether be is ascended.  
And secondly, we are to observe the end of his coming: which is, as the article itself expresseth, to judge both the quick and the dead  
There are divers other things beside these, to be observed also, in the through consideration of this article, as we shall perceive from the ground and warrant of it in the holy Scriptures.  
Question. What ground therefore, and warrant of holy Scripture, can you allege for this article?  
Answer. We have it in so many words well near, as it is set down in our Creed, Act. 10. verse 42. where the Apostle Peter is recorded have said thus.  
God hath commanded us to preach unto the people, and to testify, that it is he that is ordained of God, a judge of the quick and the dead.  
This indeed is one very good, and almost in express words, a full ground of this Article. 
Explication.  Wherein also, let this be specially observed of us, that the holy Apostle affirmeth, that God hath commanded, that it should be earnestly and diligently taught unto his people: and therefore consequently, that every one of his people that hath understanding, may easily perceive, that this is his duty, diligently to hear and regard this doctrine of this article, as well as of the rest. Let us therefore, stir up ourselves, to use all good and holy diligence, in our preparing of ourselves, both to the preaching, and also to the hearing of the same. And to the end, we may consider of this holy article, as fully, as we have by the grace of God, gone through the former: let us hold the same course, both concerning the ground, and also all other points. And namely, concerning the ground, let us not only look unto such holy Scriptures, 
The danger of not believing this Article.  as do more briefly mention the substance of this article: but also those, which do most historically & largely, lay it forth unto us, with all the holy circumstances thereof. For this we are to understand, (as a further reason to stir up & sharpen our diligence) that in regard of the weightiness of this article, it is very often repeated in the holy Scriptures: not only in the new Testament, but also in the old, though not so fully and plainly as it is here in the new.  
Touching the old Testament, that one testimony of the Apostle Jude, mentioned in the new Testament: where he writeth thus, ver. 14, 15. Enoch also the seventh from Adam prophesied of such (that is so say, of such as were like to Cain, Balaam, & Core) saying, Behold the Lord cometh with thousands of his Saints, to give judgement upon all men and to rebuke all the ungodly among them, etc. This one testimony, I say, may be as a holy commentary unto us, that the Church of God, even from the beginning, were made acquainted with this article of our faith, concerning the last & general judgement of God: and that all the threatenings & declarations of God's judgements against sin, point forward still unto this last & final judgement: & specially that universal judgement upon the whole world, in the days of Noah, for the generality of it: and that other, of the burning of Sodom and Gomorrha, and the other Cities about them, in respect of that kind of visitation, which shall be upon the whole world at that day, when (as our Saviour himself saith) it shall be with the world, like as it was in those days: we may well observe to this end, that when mention is made of the eternal confusion of the wicked, & of the everlasting felicity of the godly: there is a respect unto this last judgement. As for example, Ps. 9.6, 7, 8, O enemy, destructions are come to a perpetual end. But the Lord shall sit for ever: he hath prepared his throne for judgement. For he shall judge the world in righteousness, and shall judge the people with equity. And ver. 17. The wicked shall turn into hell, and all Nations that forget God. And Ps. 17.15, But I shall behold thy face in righteousness: when I awake, (to wit, at the resurrection) I shall be satisfied with thine image. And Ps. 49.14. The righteous shall have dominion over them in the morning (that is, in the most comfortable day of the resurrection of the just) whenas hell shall consume the beauty of the wicked fro his house, that is, from the grave. Trem: & jun. And ver. 15. But God will deliver my soul from the power of the grave, for he will receive me, to wit, into his heavenly kingdom Selah. Read also, Psal. 125.1, etc. to the end. And Prou. 10.30. The righteous shall never be removed. And Ec. 8.12, 13. Though a sinner do evil a hundred times, etc. yet it shall not go well with the wicked. And Isai. 33.14. God is compared to burning fire, yea to everlasting burnings, according to that we read, Deut. 4.24. But yet more plainly, do the Scriptures following point us to the last judgement, & to the end of the world, and thenceforth the state of the godly & wicked for ever. Psa. 1●2. 25, 26, 2●. O my God (saith the Prophet) thou hast aforetime laid the foundations of the Earth, and the heavens are the works of thine hands. They shall perish, but thou shalt endure: even they shall wax old as doth a garment: as a vesture thou shalt change them, and they shall be changed. ●ut thou art the same and thy years shall not fail. The children of thy seruents shall continue, and their seed shall stand fast in thy sight. And Psal. 145 1. O my God and King, I will extol thee, and bless thy name for ever and ever. And verse 21. My mouth shall speak the praise of the Lord, and all flesh shall bless his name for ever and ever. And contrariwise, touching the wicked, Eccles. 11 9 Rejoice O young man in thy youth (saith King Solomon, showing the vanity of all youthful pleasure, not ordered in the fear of God) but know for all these things God will bring thee to judgement. And chap. 12.14. God will bring every work unto judgement, with every secret thing, whether it be good or evil. And jointly, both of the wicked and godly, Isai. 66.14, 15, 16. The hand of the Lord shall be known among his servants, and his indignation against his enemies. For behold, the Lord will come with fire, and his chariots like a whirlwind, that he may recompen●e his anger with wrath, and his indignation with the flame of fire. For the Lord will judge with fire, and with his sword all flesh, and the slain of the Lord shall be many. And verse 24. The worm of the transgressors shall not die, neither shall their fire be quenched, and they shall be an abhorring to all flesh: saith the Lord by his holy Prophet. Likewise Daniel, chap. 12. verse 2. Many of them that sleep in the earth (an uncertain or indefinite number put for that which is infinite or innumerable) shall awake (saith the Angel of the Lord to Daniel) some to everlasting life, and some to shame, and perpetual contempt. Finally, Malachi, the last of the Prophets, Behold (saith the Lord by him) the day cometh, that shall burn as an oven, and all the proud, yea and all that do wickedly, shallbe stubble, and the day that cometh shall burn them up, saith the Lord of Hosts, and shall leave them neither root nor branch. But unto you that fear my name, shall the Son of righteousness arise, and health shall be under his wings. Thus, the last judgement is not obscurely pointed at, though as it were a far off, in the old Testament.  
But in the new Testament, it is most clear and plain: and it is also more plentifully repeated. First by our Saviour, Matthew chap. 8. verses 11, 12. I say unto you, that many shall come from the East and West, and shall sit down with Abraham and Isaak, and jacob, in the kingdom of heaven. And the children of the kingdom shall be cast out into utter darkness, there shall be weeping and gnashing of teeth. Compared with Luke, chapter 13. verses 24, etc. 29, 30. And again, Matthew 10. verses 14, 15. Whosoever will not receive you, nor hear your words, when ye depart out of that house, or that City, shake off the dust of your feet. Truly I say unto you, it shall be easier for them of the land of Sodom and Gomorrha, in the day of judgement, then for that City. And chapter 12.32. and verses 41, 42. And chapter 13.36, etc. 43. Likewise verses 47, 48, 4●, 50. And chapter 16. verses 27. The Son of man, shall come in the glory of his Father, with his Angels, and then shall he give to every one according to his deeds. Moreover, chapter 19 verses 27, 28, 29. and chapter 22.13, 14. And chapter 24, a great part of the chapter. And chapter 25. the whole. And chapter 26. verse 64. Read also john 5. verses 28, 29. And chap. 14.1, 2. And chapter 16. 16, etc. 23. Thus our Saviour Christ is plentiful in the repetition of this Article. And so are his holy Apostles, Acts 3.19, 20, 21. and chap. 10.42. rehearsed before. And chap. 17.31. And Rom. 2.5, 6, etc. 16. and chap. 14.9, 10, 11, 12. And 1. Cor. 1.7, 8. and chap. 4. verse 5. and chap. 15.24, 25, 26, 27, 28. and verses 51, 52, etc. And 2. Cor. 5.10. Philip. 3.20, 21. 1. Thes. 1.10, And chap. 5.1, 2, 3. And 2 Thes. 1.5, 6, 7, 8, 9, 10. and cha. 2.1, 2, etc. And 2. Tim. 1.18. And chap. 4 1. Heb. 9 27, 28. And chap. 10.25, 26, 27, etc. james 2.13. and chap. 4.12. And 1. Pet. 4.5. And chap. 5.4. And 2. Pet. chap. 3. verses 3, 4, 5, etc. Revel. chap, 20.11, 12, 13, etc. and chap. 21. and chap. 22. Finally, Acts 1, 10, 11. Two Angels do immediately upon the ascension of our Saviour, testify to his Disciples, that he should come again from heaven as they had seen him go up into heaven.  
Thus in many places, and in more than have been now rehearsed, the new Testament is plentiful, in the confirmation and opening of the truth of this article of our faith, concerning the coming of our Saviour from heaven to judge the quick and the dead.  
But that we may consider of this article, in as commodious a manner as we may: Question. In what order may we inquire into it?  
Answer. First of all, (as I have heard you teach) we may from the ground of the holy Scriptures, commodiously consider of the time of our saviours coming to judgement.  
Secondly, of the signs that shall go before his coming.  
Thirdly of the place from whence, and whether he shall come to give judgement.  
Fourthly of the manner of his coming,  
Fiftly, of the persons whom he shall judge.  
Sixtly, of the order of his proceeding to judgement.  
Seventhly, of the sentence and judgement itself, what it shall be, and according to what rule or law, it shall be given.  
Finally, of the present execution of the sentence, or judgement, so soon as it shall be awarded and given.  
Ex. In this order indeed (as I suppose) we may well consider of the ground and warrant of this Article, from those manifold proofs & testimonies, which it hath in the holy Scriptures. Which things well observed, we may thenceforth, easily gather both the meaning of the article, and also the promise, together with the comforts and duties, belonging to the faith of it: and last of all, what the danger is of not believing this article. Let us therefore hold ourselves to this order.  
FIrst of all therefore, that we may begin with the time.  

Question. Answer. Explication & proof.  When shall our Saviour come to execute this last judgement?  
He will come again, to this end & purpose, at the end of the world: & not before.  
So indeed, do divers places of the holy Scripture expressly affirm. And namely, Matth. 13.39, 40. The harvest is, that is, it representeth the end of the world, and the reapers to be the Angels. As then the tars are gathered & burned in the fire, (to wit, at the harvest) so shall it be in the end of the world: that is, concerning the wicked, as it followeth in the interpretation of the parable. And again, verse 49. So shall it be in the end of the world. The Angels shall go forth, and sever the bad from among the just. And 1. Cor. 15.24. Then shall be the end, when he hath delivered up the kingdom to God, etc. And that he will not come till the end of the world, it is evident from the testimony of the Angels. Act. 1.10, 11. And of the Apostle Peter, chap. 3.21. of the same history.  
But the places of holy Scripture, which we will chief stay upon to this purpose: as also for the signs going before his coming, & the rest of the points, to be observed concerning this article, are the 24. & 25. chap. of S. Matt. with whom accord the Evangelists Mark ch. 13. & Luk. 17.23, etc. And chap. 21.  
Here therefore let us stay, and as it were pitch and fasten the stakes of our tent, till we may finish this so necessary and notable a doctrine: insomuch as our Saviour in these places, as a most wise and careful shepherd, (as he is compapared, jer. 31.10, 11, 12. and Ezek. chap. 34.1, etc. verses 22, 23, 24. and as he doth compare himself divers times in the holy Gospel) leadeth us into a very sweet and battlesome pasture, in special manner prepared, for us, to the same very end and purpose.  
Question. And first, What doth our Saviour teach us in these holy scriptures, concerning the time of his coming to judgement?  
Answer. In the 24. of Matthew, verse 3. the Disciples of our Saviour, desiring him to tell them what sign there should be of his coming, end of the end of the world: he answereth so, as he doth not so much satisfy them, according to their demand, as he doth teach them, what use both they, and we also, are to make of so huge and fearful a judgement of God.  

Explication & proof.  It is true. And it is well worthy to be observed, that as the Disciples, do join both the destruction of jerusalem, which our Saviour had immediately foretold, and the end of the world together (because in their conceit, the world was like to end with the desolation of the Temple, it being so goodly & firm a building) so doth our Saviour link and intermix the answer to the one, with his answer to the other, as we may perceive verse, 4. and so forth to the 14. Yet so, as afterward he doth somewhat more distinctly, answer unto them. Namely, to the former question concerning the destruction of jerusalem, from the 15. verse, to the 29. And to the latter question, concerning the end of the world, from that 29. verse, to the end of the chap. and likewise in the 25. chap. And yet again, he doth not answer so distinctly, but that there are some speeches interchangeably intermixed, which concern the other, rather than that which is most what spoken of, to the end he might make the use of either of them mutually more effectual, as we shall perceive by the course of the text.  
Let us therefore come to the words of our Saviour. And first more generally, concerning the argument of either question, from the beginning of the chapter, to the 15. verse. Qu. Which are they?  
An. 1 jesus (saith the Evangelist Matthew) went out, and departed from the Temple, and his Disciples came to him, to show him the building of the Temple.  
2 And jesus said unto them, see ye not all these things? Verily I say unto you, there shall not be here left a stone upon a stone, 
Our Saviour's last farewell to the Temple of jerusalem. F we common calamities to be expected in the world. 1. Seducement by false Christ's 2. Wars. 3. Famine. 4. Plague or pestilence. 5. Earthquakes Saint Luke addeth a sixth, Even great ●ignes from heaven. chap. 21.11. Five grievous trials or temptations more proper to the Church of Christ. 1. Rigorous proceeding of Princes and Rulers against christians, by whipping, imprisoning, and killing of them 2. A general hatred of all not converted to the Gospel, against them. 3. Persecution and betraying by false brethren & near kinsmen. 4. False Prophets. 5. Weak and lose proses●●urs, such as God calleth luke warm. Our thoughts ought obediently to attend upon the ministry, and not turn a●de to any of our own carnal conceits.  that shall not be cast down.  
3 And as he sat upon the mount of Olives, his Disciples came to him apart saying, Tell us when these things shallbe, & what sign shallbe of thy coming, & of the end of the world.  
4 And jesus answered and said unto them, Take heed that no man deceive you.  
5 For many shall come in my name, saying, I am Christ, and shall deceive many.  
6 And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.  
7 For Nation shall rise against Nation, and realm against realm; and there shallbe pestilence, and famine, and earthquakes in divers places.  
8 All these are but the beginning of trouble: to wit, in comparison of those that should be in the time of the siege of jerusalem, and at the end of the world.  
9 Then shall they deliver you up to be afflicted, and they shall kill you, and ye shallbe hated of all Nations for my name's sake.  
10 And then shall many be offended, & they shall betray one another, & hate one another.  
11 And many false Prophets shall arise, and deceive many.  
12 And because iniquity shallbe increased, the love of many shallbe cold.  
13 But he that endureth to the end, he shall be saved.  
14 And this Gospel of the kingdom shallbe preached, through the whole world, for a witness to all Nations, and then shall the end come.  
Ex. Here we see, that the disciples of our Saviour, propound unto him a double question. And we have also in these words, the answer of our Saviour, something more generally to both, as I take it, as was said before.  
But before we come to the words of the present text, it shall be good for us, to consider of the occasion which the disciples took to ask these questions. That is evident, from the latter end of the former chapter, where our Saviour, after he had vehemently reproved the sins of the Scribes & pharisees, & with them those that were willingly misled by them: he foretelleth, & threateneth, the desolation of jerusalem, Behold (saith our Saviour) your habitation shall be left unto you desolate. According also to that which he had said before. Luke 19.41, etc.  
Hereupon the disciples, instead that they should (from the most grave sermon of our Saviour Christ, even grieving at the contempt done by the rulers against their Lord & Master, our Lord & Saviour) have held their hearts in the meditation of the heinousness of sin in the sight of god, from the consideration of his heavy judgements denounced against it: yea so that for the sins of the people, he would not spare his own city, nor the holy place of his worship: they, assoon as they came out of the temple, do very childishly cast their eyes upon the goodly building of it, partly pitying to think of the ruin threatened, & partly imagining (as was said) that the world should as soon be at an end, as jerusalem should be destroyed. And according to their own fond conceit, in which they pleased themselves & their senses, as if they had never seen the temple before, one among the rest (as Mark writeth, ch. 13.1.) & also the other consenting with him, would have induced our Saviour to turn back to behold the building, as they did. But our Saviour doth earnestly rebuke them; as the Evangelist Luke maketh this point most plain, chap. 21.6. saying, Are these the things that ye look upon? For so he might very justly do, specially at this time, when they so crossed his doctrine, though simply in itself, it was not a thing merely unlawful to behold the beauty of so goodly a building as the Temple was. And therewithal, our Saviour doth in the like earnestness, justify and confirm that which he had before affirmed, saying unto them, See ye not all these things? Verily I say unto, you, there shall not be here left a stone upon a stone that shall not be cast down And that also very justly, because the wicked rulers & people of jerusalem, had profaned the worship & Temple of God, making it of a house of prayer, a den of thieves: & because they refused to submit themselves to the Lord of the Temple, etc. It is no other thing then that which God hath threatened, jer. 18.9, 10. And thus we see what was the occasion, whereby the Disciples were moved, to ask our Saviour, the double question before mentioned: partly because our Saviour had threatened the destruction of jerusalem: and partly, because after they were reproved & confirmed against their negligent doubting, and gave heedful credit to the word of our Saviour, (wherein they are to be commended) they did therewithal now forthwith imagine of their own heads, that the end of the world, which our Saviour had spoken of divers times before, should be at the same time: as though the Temple & ceremonies thereof, were appointed to continue as long as the world should last. For this cause, four of them, to wit, Peter, and james, and john, and Andrew, (as S. Mark reporteth) came to our Saviour, then sitting upon the mount of Olives: and asked him secretly, saying, Tell us, when these things shall be, and what shall be the sign when all these things shall be fulfilled. But Matthew maketh the matter more full and plain, reporting their demand or entreaty (as was rehearsed) thus, Tell us when these things shallbe, and what signs shallbe of thy coming, and of the end of the world. And Luke recordeth it interrogatively: Master, when shall these things be? Thus much for the questions.  
Now let us come to the answer of our Saviour, wherein this first of all, may well be observed of us, that our Saviour doth not satisfy their curious desire, which was only to know the time, as one would say historically, as if all troubles were now over, and that they should forthwith without any fight obtain the victory, (like as all of us would gladly go to heaven with as much ease and pleasure as might be) but our Saviour, (as I was about to say) doth not in his answer somuch respect the intent of his disciples: as to teach them those things, where of it was necessary, that they should be admonished, in respect of the divers temptations and dangers, which belonged to the same.  
Our Saviour therefore, instead of making them a direct answer giveth his Disciples warning, and in them us, and his whole Church: to take diligent heed against these great and perilous dangers, before that time shall come.  
First, that we be not perverted in our minds, by any false Christ, or false Prophet.  
Secondly, that we be not discouraged in our hearts, by any outward fears and troubles, common in the world, or by any persecutions, more proper to the Church of God.  
Thirdly, that we be not offended, or caused to stumble, either at the falling away of false brethren, or at the declining and fainting of the weak. But that contrariwise, we remain faithful and constant, in a zealous profession and obedience of the truth, even to the end.  
And hereunto, our Saviour gave both his Disciples, and us, and the whole Church, these three singular encouragements.  
First, that he will be most graciously present and assistant by his most holy and comfortable Spirit, in the most grievous afflictions of all such as will continue faithful unto him.  
Secondly, that they shall be assuredly eternally saved in the end.  
Thirdly, that nothing shall be able to withstand the course of the preaching of the Gospel, till it shall be published in all the world, according to the holy will and appointment of God, for a testimony against all unbelievers, but to the comfort and rejoicing, yea even to the honour and glory of the faithful preachers and professors of the same.  
This is the brief of the first part of the answer of our Saviour. Let us consider somewhat more fully of them, to the further opening & applying of them to our manifold use and comfort. In the rest we will be more short.  
First of all, our Saviour (as was said) doth admonish us, to beware of the instruments of the devil: whosoever shall at any time, go about to pervert us, and to withdraw our hearts from the truth of the Gospel. The which, as it standeth in two points: to wit, the truth of the Person of Christ, who he is, and the truth of his doctrine, what it is: so there want not two sorts of instruments, which cease not to labour to pervert the minds of the unstable, either way. And therefore it is, that our Saviour giveth so earnest warning, both against false Christ's, and also against false Prophets and Teachers, whether servants to the false Christ's, or arch heretics and Masters of any sect, contrary to the direction and doctrine of our Saviour.  
Take heed therefore (saith he) that no man deceive you. For many shall come in my name, etc. that is to say, not only with pretence of authority from me, but even in effect arrogating to themselves my name, as if they were the true Christ indeed.  
These (as our Saviour, the only true Christ saith) shall deceive many. So that by two very forcible reasons, he doth warn to take heed of all such. First, because there should be many of them. And secondly, because many for want of taking heed, shall be deceived by them.  
But who have been such false Christ's.  
And who have at any time been deceived by them?  
There have been many such among the jews: and many also of the jews, have been deceived by such, not only before our Saviour gave this warning, but also sithence: some whereof are mentioned by S. Luke, in the book of the Acts of the Apostles. ch. 5.36.37. one Theudas, and judas of Galilee, and cha. 21.38. a certain Egyptian. Of which sort more are recorded by josephus, who writeth the jews story, as we may read in his books both of their Antiquities, & also of their wars. But though there were no record, yet ought we undoubtedly to believe, that the word of our Saviour, hath been fulfilled: according to that he said, joh. 5.43. I come in my Father's name, and ye receive me not: if another shall come in his own name, him will ye receive.  
And even to this day, so many as under the name of Christ, do seek to draw the minds of any from the true Christ to themselves, who may justly be in that respect called Antichrists (such of whom the Apostle john saith, that there were many even in his time) all these may justly come under the name of false Christ's. Yea, whosoever doth seek to draw away from Christ, either under the name of Christ professedly, or by promising those things to such as will cleave unto them, which none can perform but our Saviour Christ alone, they are according to the mind of our Saviour, false Christ's. Such false Christ's, and that in the highest degree, are those in the East, that draw all under subjection to Mahomet, and his Alkoran: and here, in the West, all the Popes of Rome in their Antichristian succession, who hold all to their Portuise & Mass-book, etc. adding, detracting, & changing as they list, the laws & ordinances, & doctrine of the Gospel of our Lord jesus Christ. Yea, every arch-heretic that draweth from Christ, by promising safety and salvation, by the embracing of him & his doctrine, though contrary, or swerving from the truth of the doctrine of Christ; they may all be reckoned false Christ's. Such as were in former times, Praxeus. Valentinus, Ebion, Cerinthus, Novatus, Arius, Donatus, etc. & of latter times, H. N. and his successors, great false Christ's, though more secret and lurking then many of the rest. And thus we may perceive how the word of our Saviour is fulfilled, that there should be many false Christ's. And that infinite multitudes have been deceived by them, and are yet to this day: none can be ignorant, that will not willingly shut their eyes.  
Now, beside these false Christ's, there are another sort of deceivers, with like circumspection to be avoided of us: as the same our Saviour, the only true Christ of God, doth advertise us: that is to say, false Prophets.  
These we may account to be all such, as are servants to false Christ's, by their servile flattery, for lucre's sake, to set up, and advance their power, and excellency, as if all outward peace, or spiritual relief, and safety, were to be found in submission and subjection unto them: and as if no other but such, were worthy to have liberty, to buy or sell, or live upon the earth. False Prophets therefore, are such as preach Mahomet, or the Pope, or H. N. or the heresy of any other, to draw any, to be of the sect of their Master heretic. And consequently, all their deceivable doctrines, must be with like care watched against, and rejected, as our Saviour giveth warning, ver. 11. To the which end & purpose, our Saviour useth the same reasons, which he had rendered before: to wit, the multitude of such deceiving Prophets, which come out of the bottomless pit, by companies like locusts. reve. 9 as we may take the wicked jesuits & seminary Priests, in these our days, for example in one kind: and because as we have experience, multitudes are through their neglect of this our saviours admonition, deceived and perverted by them.  
O therefore, I beseech ye, let us be yet more & more careful, to seek to know our Lord jesus, the only true Christ, the only begotten son of God, more perfectly than yet we have done: not only from the holy prophecies, given forth of him, from the beginning, and so from time to time: but also in the accomplishment of all things, in his conception in due time, in his birth, in his life, in his doctrine, in his miracles, in his sufferings: and in his whole most high exaltation, even from the grave, to the right hand of God, in the highest heavens: the which things, have been from the holy Scriptures, in some measure for our parts, faithfully opened and declared unto you.  
And I beseech ye (to the further quickening of your diligence) let us consider, that the knowledge of our Lord jesus Christ, and of his blessed Gospel, is a most high and deep mystery, and of another nature, then is all human literature and learning. So that we are ready to imagine too soon, that we know all well enough, etc., whereas we ought to think, that we know nothing, so thoroughly and perfectly as we ought to know it, or to believe in it and obey it.  
Hitherto of the first part of the warning of our Saviour Christ, that we take heed, that we be not deceived, either by false Christ's, or by false Prophets.  
It followeth, that we do likewise consider, of the second part, which is against those discouragements, which might arise from outward troubles, such as our Saviour foretelleth, should be either generally in the world, even so long as the world shall last: or more particularly with like continuance, or often renewings against the Church of God, to the special trial & trouble of his servants, either in goods, liberty, or life itself. And that either by the hatred of their own kindred, against the law of nature: or by the false and back sliding brethren, contrary to the law of God, & all bond of true christianity. For against all these, doth our Saviour give us a gracious admonition, take heed, that we be at no time inordinately disquieted by them. Ye shall hear of wars (saith our Saviour) or rather we may read it thus, ye shall hear wars: to wit, the stroke of the drum, or sound of the Trumpet, etc. either more near at hand, or further off, as we heard the noise of the great Guns against Ostend the other Summer. And touching rumours of wars, we have heard them in our age, as others have done in their times, from divers places. Yea, so as there is still great likelihood, that they shall continued as they have done heretofore, no man knowing how long, nor to what extremity they may grow. Nevertheless, be ye not troubled (saith our Saviour) so as ye should for this give over the profession of my name, nor any thing remit, or lay aside the work of the lord, so far forth as ye may by any lawful means, further & promote the same.  
The wars, & rumours of wars, such as the jews had experience of (as josephus reporteth) were under these Roman governors, Cumanus, Felix, Albinus, Florus, in the cities of Caesarea, Scythopolis, Aschelon, Ptolomais, Alexandria, & Damascus, before that jerusalem was besieged & overcome by Vespasian, & Titus the Roman Emperors themselves. And touching the wars & rumours of wars among us Christians, they are so rife in our knowledge, & hearing to this day, that we need say nothing of them, save only to wonder at God's mercy, that they have not been more grievous to us for our parts, and to have commiscration of our brethren, who have been more sharply afflicted then ourselves.  
But our Saviour proceedeth to encourage his Disciples & all christians, to be of good cheer, though beside wars & rumours of wars, they must look that there shallbe likewise often renewings of pestilence, & famine, and earthquakes: that is, though God for the sins of the world, do send all four of his great judgements, according to his threatening given forth against Israel, by his Prophet Ezekiel. Earthquakes being here put in stead of wild beasts there mentioned, which may well be accounted for the roaring of the Lion in the Forest, as the Prophet Amos speaketh, both of them, & the rest of God his judgements. For all these, our Sa: would have him Disciples look to meet with in the world: and yet not to be discouraged, or confounded. And how truly the words of our Saviour have been, & are fro time to time performed, both we, & all the world have sufficiently tasted. God grant that we may learn by them, to repent of our sins: but touching well doing, that we may not be discouraged, but rather quickened to all godliness thereby, according to this blessed admonition of our Saviour.  
Now touching afflictions & troubles against the Church more immediately, we read ver. 9, 10. Then (saith our Saviour) they shall deliver you to be afflicted: to wit, in course of pretended justice before the Magistrate: as it is by the other evangelists, Mark & Luke, expressed in these words, They shall bring you before Kings & Rulers for my name's sake. Where also these divers kinds of afflictions are mentioned, scourging, imprisoning, & killing of some. Yet our Saviour would not have his disciples daunted, nor any christian, for all this. And to this purpose, he doth add in the same Evangelists, most gracious promises, to the animating of them & us. For whereas, in such extremities, we are usually ready to discourage ourselves, while every poor christian is apt to think thus with himself; 
This was the estate of poor christians in the 10. persecutions under the heathen Emperors, & since that, under the cruel Pope,: and in late days among ourselves in the reign of Queen Mary: as t●e Acts and Monuments of the Church do perfectly show▪ me promerimnate. apologethenat.  Alas what shall I do? I shall be carried before great learned men: before great men of power & authority, having both the prison, & the whip, & the sword at their commandment: before men of stern & sour countenances: before men of taunting & reviling spirits: before men of ireful & cruel affections, etc. what shall I say? how shall I behave myself, so that I may not dishonour the glorious & holy profession of the name of christ, nor give the wicked any just occasion to make a scorn of myself & the blessed gospel, & c? Behold our Saviour giveth us his gracious promise to this effect. Let us cheerfully dispose ourselves to answer as wisely, reverently & meekly, as we can: & the Lord himself will be so assistant by his holy spirit, to guide both our hearts & our tongs, that he will glorify himself by us, in convicting the adversaries of the truth, by that testimony which he shall give unto it: either to move them to repentance, & to win them to the gospel: or else to leave them without all excuse, when they shall see us ready (if they will so far press us) to seal our profession of the truth with our blood. And therefore, saith our Saviour to this effect, as we read in Mark & Luke, See ye give place to no distrustful, or distracting thoughts or doubts, (for so doth the word which he useth signify) neither be ye careful to make any eloquent & exquisite apologies or defences: but go ye even simply & plainly to work, & I will be with you, giving you such a spirit & such wisdom, as your adversaries shall not be able to resist. We must not then be careless, neither distrustfully careful. We may well encourage ourselves by the word of our Saviour, as Moses did by looking up to the invisible God: against all the fierce countenances & speeches of men, & against all their carnal wit. And to conclude, while we shall consider, what reproaches & cruelties our Sa: endured himself: & so hath not only left behind him the doctrine, but also an example of incomparable sufferings: 
Heb. 12.2, 3.  why should we refuse to take such part as our Lo: & M. did?  
Now thirdly, for encouragement against evil examples, the words of our Saviour are plain, ver. 10. and 12. of Mat. And Mark. ch. 13.12. The brother shall deliver the brother to death, & the father the son, & the children shall rise against their parents, & shall cause them to die. And Luk. 21.16. Yea, ye shallbe betrayed of your parents & of your brethren, & kinsmen, & friends, & some of you shall they put to death. These tentatios indeed are very great, as we may easily conceive, if we earnestly consider of them, but a little while. For when neither bond of nature nor religion can hold them in conscience of duty, 
Belief in God the Sun, who sitteth at the right hand of God the Father almighty.  but they will fall from that grace, and sweet fellowship, which they seemed to be entered into, and become persecutors of their own kinsmen, and of good Christian brethren: these must needs be accounted very heavy & uncomfortable spectacles, to the discouragement of our feeble minds, if we do not hearten ourselves against them. Neither is it a small stumbling block to see any (though not fallen to be persecutors) yet to be declining from the truth, and to be lukewarm, yea even ca-cold, both touching the zeal of God's glory, wherewith they seemed so be inflamed before, & also touching the love of the brethren, whom they made show to have loved, in that they were beneficial unto them: so that now they may be scared to be no better than a pray to the devil, to be easily carried away, to this or that falsehood of religion.  
But dear brethren, how many soever we see, to do thus: far be it from us, to be moved by either sort of such examples, to wax weary of well doing. No, no, rather so much the more, let the glory of God, be more dear and precious unto us: & every faithful brother, & sister in our Lord jesus Christ, let them be more heartily loved, tendered & cherished among us. The which, if we shall do: then, as there is no doubt, but the Lord our God will for his part make precious reckoning of us: so will he also for the love he beareth us in his Son, in such sort either restrain & moderate the rage of the wicked, or strengthen us in patience, that we shall always find our most safe & blessed protection, under the faithful and constant profession, and practise, of his only true & holy religion and worship. They shall not kill all, but some of you, saith our Saviour.  
Wherefore, let us not in any wise, give place to any fearful thoughts, howsoever they shall assault us, so as we should say to ourselves, by the suggestion of the devil to our own discomfort. O what shall we do? how shall we now escape? The wicked are mightily increased. The zealous godly are few. If we deal not very warily, and frame ourselves to be like to them, & to seek favour with them, there shall be no abiding for us. Nay rather, let us assure ourselves, that the less the flock of the Lord is, the more vigilant will he be to defend it, or if he suffer any to fall into the hands of the wicked: the more rigorous they shall be in oppressing & tormenting, the more gracious & merciful will he be, in upholding, strengthening, & comforting, as the true church of God hath had experience, from time to time. Let us not therefore be discouraged, through any fear. Not a hair of your head shall perish (saith our Saviour) Luk: 21.18. That is, it shall not perish without the providence of God, & further than he shall think good to permit. And therefore much less shall our lives, & whole bodies perish, otherwise than he shall dispose of them. Wherefore (I say again) as our Sa: exhorteth, let us be of good comfort, & arm ourselves with invincible patience, that so we may most safely retain & hold the possession of our souls. For this is the only sure possession of them, to be prepared to all affliction for the Lords cause.  
But that which may yet more effectually encourage and confirm us, to be of good comfort, & constant in the Lord against all discouragement, it is the most gracious promise o four Sa: that if we continue to the end, to wit, of this short life that we are here to live, yea even of that short time of affliction which shall betide us, we shall be saved. That is, we shall not only be freed from all trouble, but also set in a most happy estate, eternally in heaven, with all the Saints, which have from the beginning, passed through many afflictions, into the same kingdom. Neither is it a small encouragement, that God will so prosper his own work, in the hand of his servants, that no resistances of the wicked shall be able to hinder it so, but it shall take that good effect, whereunto he hath appointed it. For as our Saviour saith, This Gospel of the kingdom, shall be preached through the whole world. For a witness unto all nations, and then shall the end come.  
Our Saviour had said before, after mention made of wars, that the end is not yet; that is, the destructon of jerusalem, and the Temple: and therefore much less the end of the world. But here he saith, that after the Preaching of the Gospel to all nations, than should the end come: to wit: not only of jerusalem first in the time thereof, 
Belief in God the Son, who shall come from heaven to judge both the qu●cke and the dead.  which was not till the Apostles were dispersed into all quarters, as one may say, and had Preached the Gospel far and near: but also the end of the word shall be then, when God hath fulfilled the course of the Gospel, and caused it to be preached in all places, wheresoever he hath any people, till he hath gathered into his Church, the whole number of his elect, by the voice of his Gospel.  
Thus much of the first part of the answer of our Saviour, more generally, both concerning the time of the destruction of jerusalem, and also of the end of the world: not definitely determining the space of time, either of the one or of the other: but only thus far, that there should first be great and many troubles, before the destruction of jerusalem should come: and then again, after that, many like great troubles before the world should end. Like as the Apostle prophesied afterward concerning the day of the Lord, and the last judgement, that there should come a departure first, and that Antichrist should be revealed. And john, in the Revelation: that the Churches of Christ should be grievously afflicted before that time.  
And herein, we have been the more large, for the more full and plain opening, and for the better applying of these most grave and weighty things to our manifold use and comfort. God grant that we may joyfully entertain this most holy doctrine of our Saviour, concerning affliction, that so we may the more joyfully endure the afflictions themselves (if need shall so require) as it becometh all those, that do truly profess his name, and would be acknowledged of him, to be in the number of his true Disciples and inheritors of his heavenly kingdom.  
We will be henceforth as brief as we can in the rest: and namely in that which followeth, more properly belonging to the destruction of jerusalem, from the 15. verse of our text unto the 23. verse. Chief observing such things, as may best fit our present purpose, touching the time of the last judgement. And to this end, let us hear the words of our Saviour.  
Question. How do they follow? in the text?  
Answer. The Evangelist Matthew continueth the speech of our Saviour, in these words.  
15. When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet, standing in the holy place (let him that readeth consider it.)  
16. Then let them which be in judea, fly into the mountains.  
17. Let him which is on the house top, not come down to fetch any thing out of his house.  
18. And he that is in the field, let him not return back to fetch his clothes.  
19 And woe shall be to them which be with child, and to them which give suck in those days,  
20. But pray that your flight be not in the winter, neither on the Sabbath day.  
21. For than shall be great tribulation, such as was not from the beginning of the world till this time, nor shall be.  
22. And except those days should be shortened, there should no flesh be saved: but for the elects sake those days shall be shortened.  

Explication First, our Saviour foreshoweth the danger. 2. He giveth counsel. 3. He giveth a reason of the same his counsel. 4. He comforteth the faithful against the extremity of the evil.  In these word, which are a portion of the second part of the answer of our Saviour, after he hath confirmed his prophetical menace against jerusalem and the Temple thereof, from that former prophesy which he had revealed to Daniel by his holy Angel, chap: 9.27. And therewithal, having admonished all believing jews, upon the beginning of the evil, advisedly to regard the truth of that prophesy saying. Let him that readeth, consider it, to wit, as being then to take the full effect. Our Saviour doth there upon furthermore, earnestly advise and charge all such as should have any opportunity to escape, with all expedition to fly from the danger the which should (as he giveth them to understand) grow otherwise inevitable, and not possibly to be avoided of them.  
And this earnest advise, and counsel, our Saviour giveth first to those, that had their dwelling places further distant from jerusalem, which might so much the sooner espy the danger approaching. And secondly, he giveth the same advise to the inhabitants of jerusalem, whosoever of them in the time of the danger growing near, should be about any business in the fields, or on the tops of their houses, or turrets, from whence they might peradventure espy their enemy a far off marching toward them, as we read of the watchman that stood in the tower in Israel, 2. King, 9.17.18.20.  
And touching, those that either could not commodiously flee (such as should be then great with child, or that had children hanging on the breasts) or that would not regard his admonition to flee, though they might more easily do it: he showeth that the calamity of all such, should be exceeding great. From the consideration and certain knowledge whereof, our Sa: (moved with great commiseration toward those that were his) giveth them this holy counsel, that they should pray to God, that though it must needs be, that jerusalem should be woefully besieged, & at the last destroyed, because of the sins of the wicked jews: yet that the beginning of it might not be in the winter: or though in the summer, yet not on the Sabbath, specially at such solemn times, as they should resort to jerusalem with a mind to celebrate any of the principal feasts of the Lord, for many days together: such as were the Passover; the feast of weeks, and the feast of Tabernacles, Exod: 23. Deut: 16. For these seasons would be a hindrance to the expedition of their escape: and then should they be more generally surprised, and enclosed, by the destroying army.  
The reason of this his careful and manifold admonition, our Saviour rendereth in the 22. v. for that the tribulation should be greater to those that should be enclosed in the siege, than ever fell upon that city from the beginning of the world: though before it was subdued by the king of Babel, and the people carried captives into Babylon. For they returned again. Yea because it should be more doleful than the siege of Samaria, though the city was brought into very great distress. 2. king: 6.25. For they of Samaria had a gracious deliverance, as appeareth in the next chap: Which jerusalem (as our Sa: giveth his Disciples to understand) should by no means obtain. Only he giveth this comfort, that albeit the days of the siege should continue long, by reason of the stout resistance of the people; and thereby also an exceeding great slaughter should fall upon them, according to their own execration upon themselves and children, concerning the blood of Christ, whom they persecuted to the death as was declared upon the words of our Sa: to the women that wept for him, when he went to be crucified: yet lest all should perish, to wit, with the sword of the enemy: therefore saith our Sa: for the elects sake, to whom belonged eternal salvation, he would shorten the days of the siege, by putting an end to the wilfulness of the people in standing out against it, and so at the last, grant a temporal deliverance to some among the rest: according to the usual course of God's mercy, in sparing the wicked, lest his own should be altogether cut off, from this life, with them; as Gen, 18.23.24. & ch. 19.22. and 2. Pet. 2.9 Ier: 5.1. And so, though eleven hundredth thousand were slain, yet the lives of ninety thousand were spared, such as were taken prisoners, beside many other, as josephus the jew writeth. The which exceeding great number of the slain, as also of the remnant preserved alive, may cause us to conceive, that for want of prayer against this evil, it fell upon the city, in the time that the people of the land were gathered together in it.  
Now concerning the words of Daniel the prophet alleged by our Saviour, speaking of the abomination of desolation standing in the holy place: Read for the proof of this interpretation, the words of our Sa: alleged by S. Luke, ch. 23. v. 20, &c. & ch. 19 43. they were words describing the Roman Army, which were to come into the holy land; and to compass the holy city, yea to come into it, & to the holy Temple, to leave it desolate according to the decree of God for the sins of the people, chief for putting our Saviour to death. So that though they were his just instruments, to take vengeance of a wicked people, yet they were in themselves, no better than an abominable rout of Idolaters, whom God in that respect abhorred, howsoever he used these now, and so hath often used such kind of abominable people, for the rod of his anger, to visit the sins and rebellions of his own disobedient and licentious people. For so before this time, he used the wicked King of Ashur, to be a scourge to Israel, and after that, the King of Babel, to take vengeance of judah, and to lead the people away to be in captivity to him.  
Thus, briefly passing over these words, as was promised, the use whereof (in regard of the time of our saviours coming to judgement at the end of the world) may well be this: that the fulfilling of this prophesy against jerusalem, being famously come to pass, according to the word of our Saviour, may and ought justly to confirm cur faith, in the assured expectation both of the ending of the world, (in such manner as he doth likewise foreshow in the latter part of his answer) and also that he himself, will accordingly come to judgement, at the same instant, when the world shall be at an end.  
Yea & in the mean while, let us from that destruction, learn how vain a thing it is for any to trust in the holiness, or strength of any place of defence, when as they themselves be unholy, and thereby have betrayed and weakened all their strength.  
And let us likewise learn by their example, to take heed how we provoke God to wrath against us, by the contempt of that grace of Christ and his Gospel, which he offereth unto us.  
Now let us proceed. How followeth it in the text of the Evangelist Saint Matthew, from the 23. verse of this his 24. chap:  
Question. What are the words of our Saviour?  
Answer. Then saith our Saviour) if any shall say unto ye, Lo here is Christ, or there, believe it not.  

A second counsel or admonition of our Saviour, & the reason of it, amplified also by a renewed exhortation, and the reason thereof.  For there shall arise false Christ's, and false Prophets, and they shall show great signs and wonders so that if it were possible, they should deceive the very elect.  
Behold I have told ye before.  
Wherefore if they shall say unto ye, Behold he is in the desert, go not forth: Behold, he is in secret places, believe it not.  
For as the lightning cometh out of the East, and shineth into the West, so shall also the coming of the Son of man be.  
For wheresoever a dead carcase is, thither will the eagle's resort.  

Explication.  The former part of the answer of our Saviour, doth so properly belong to the destruction of jerusalem, that it cannot be transferred and applied to the day of the last judgement. For beside that jerusalem is expressly mentioned: that which is said for the description of the calamity thereof, can in no wise agree to that judgement which our Saviour shall execute at the end of the world. For whether should any fly at that instant, from the presence of the Lord? And how should that be less woeful to the barren, then to the wicked that are childbearing, and such as give suck? And as for godly women, it shall be to all of them, as well childbearing, as other, a day of singular comfort and rejoicing.  
Moreover, that day shall be so sudden, that there shall be no time of flight, no not for those that are swiftest of foot, no though they had the wings of the Eagle or hawk.  
The words now rehearsed, do indeed belong to the former particular prophesy of the destruction of jerusalem, and were fulfilled in part, at that time: according to that which was observed before, concerning the arising of false Christ's, and false Prophets, as may also be further seen in the history of josephus, which was then pointed unto. But though josephus had said little or much, or nothing at all: the word of our Saviour himself, is, and may justly be a sufficient ground and warrant unto us, that all was fulfilled which he foretold: whether in this place, or ch. 24, 38. & Luke ch. 19.43.44, & ch. 21. verse 20.24.  
Thus, I say, we are indeed, to refer these words, to the description of the calamity of jerusalem, at the destruction thereof, and to show that all succours for relief and deliverance should be expected in vain, so that whosoever should, or did take upon him, any courage to be their deliverer, as it were under a pretence of being a Christ, or deliverer unto them: should enterprise all in vain. Nevertheless, we may therewithal, well understand these words, as being a transition from the description of the calamity of jerusalem at the time of the siege thereof, to the description of the state of the world, yea even of the visible Church, such as it should be after the destruction of jerusalem: specially in the times which should more and more nearly approach to the last end of the world, by that more quick siege and battery which the Lord himself will lay against it, and wherewith he will surprise it infinitely above that which Vespasian and Titus effected against jerusalem. For so do the words of our Saviour, give to understand.  
First in that he saith of the false Christ's, and false Prophets, that they should show great signs and wonders, so that if it were possible, they should deceive the very elect. For this was much more fulfilled, after the destruction of jerusalem to this day, than it was before: insomuch as though many great things were attempted then, for the deliverance of the people, 
It is a wondeeful thing to see how the Pope hath prevailed to set up himself above the Kings and Princes of the earth: what religious buildings have been built for the advancement of Popery? what revenues? ●hat a 〈◊〉 ●●t●de of ord●●●? that C●u●●●●? what wr●t●●g●●●●ca h●● 〈◊〉 & ●age volu●●●● printed, ●nd 〈◊〉 against the truth, under pretence of the defence of it, etc. All these a●e dangerous and mighty temptations to such as take not diligent heed against them.  and many encouragements given, as if the Romans should not prevail against them, etc. Yet nothing took so great effect, as the false Christ's and false Prophets of Turkey and Rome have done, who have by their deceits wonderfully prevailed with multitudes to draw them away, either from the truth of the true Christ's Person, or of his doctrine: Yea even from the truth of both: and that also by lying signs and wonders, as the Apostle interpreteth these words of our Saviour. 2. Thes. 2 9 10.11.  
And secondly, it may be perceived by those words of our Saviour, concerning the manner of his coming, to wit, in that it should be spiritually, as it were upon the wings of the Gospel, preached to all nations, as well af●●r the destruction of jerusalem, even to the end of the world, as before, from the time shortly ensuing the ascension of our Saviour up into heaven: in thatch compareth his coming to the lightning which coming out of the East, shineth into the West: as it is applied Luk, 17.20.21.22.23.24. Like as also his coming shall be bodily to the sight and view of all people, in the clouds of the air, descending from the highest heaven, when he shall come to judge the world, as it is in the text of Matthew.  
The use of which doctrine of our Saviour, as it was double, unto the believing jews, before the destruction of jerusalem, partly for direction, and partly for consolation and comfort: 
* Read also Luk 17.23.24. etc. to the end of the ch. where he plainly extendeth the words of our Saviour to the end of the world.  so it may well be, and it is unto all true believing Christians, to the end of the world, and even in regard of the end itself. For instruction thus: first, for that, insomuch as our Saviour hath sufficiently confirmed himself to be true Messias, and his doctrine to be the only true doctrine of salvation, by those miracles which he wrought, first by himself among the jews, and afterward by his holy Apostles, both among jews and Gentiles: that therefore we are not to be drawn away from him, or from his doctrine, under pretence of any other miraculous workings whatsoever. Secondly, this doctrine of our Saviour, serveth for our instruction against all secret and heretical enticements of false Prophets and Heretics, whose manner is usual among many of them, to draw Disciples away from the public profession of the Gospel, even in the times of the liberty thereof, to secret corners, as if they were a company, more holy than the rest, and had a more perfect doctrine. Whereof we may take the Family of Love, for one chief example among the rest. But saith our Saviour, though they say, behold, Christ is in secret places, believe it not. Our Saviour will have his Doctrine publicly Preached and professed, under good Christian Princes: and he will have it publicly professed upon all just occasions under Idolaters and Tyrannous Princes, though they will not suffer the Gospel so long, as they can hinder it to be publicly Preached. He cannot like, that it should be smothered in corners. It shall, as he saith, break forth like lightning: that is, it shall be published openly and in the public view of the world: and accordingly, he will have it to be publicly embraced and professed.  
Thirdly, the Doctrine of our Saviour, in this part of his answer to his Disciples, serveth to teach us now, as well as it did to teach the believing jews before the destruction of jerusalem, that as they were not to tie themselves to jerusalem, and to stay their flight from it, as if then Christ might no where else be found: so neither are we, to tie our faith to any place, as many do their faith to the Church of Rome, but to resort thither, and to stay there, where Christ is truly Preached, as well in one place, as in another: wheresoever, and whether soever the Lord shall call us. And to this purpose, he useth the proverbial speech, Wheresoever the dead carcase is, thither will the eagle's resort; Albeit, Luke, 17.37. it seemeth that our Saviour used the same proverbial speech, at some other time in way of a promise, that our Saviour would gather all his elect at the last day into his heavenly kingdom, where he himself should be.  
Thus, the Doctrine of our Saviour serveth for our instruction. And for comfort, it is likewise very notable, in that he assureth us, that none of the elect of God shall be deceived by any false Christ's, or false Prophets, though their coming be never so deceitful, and strong to delude the wicked. Not that they have any such wisdom of themselves, that they can thereby discern their spiritual craft, or any such strength, that they should in their own might withstand their delusions: but because God, who hath elected them, will also endue them both with wisdom, and also with power from above, so as his grace shall be sufficient to preserve them. According to that of the Apostle Saint Paul, 2. Thes. 2. verses 13.14.15.16.17. We ought to give thanks to God for you brethren, etc.  
These things thus briefly considered, according to promise, let us henceforth hast to that which followeth: which is, as was said, the third part of the answer of our Saviour, and doth particularly concern the time of his last judgement, which shall be (as he further declareth) at the end of the world. Yet so, as we shall again perceive, as was said in the beginning, that some part of the speech, doth more specially concern the calamity and destruction of jerusalem, than the end of the world: as we shall easily perceive, when we come unto them.  
This last part of the answer of our Saviour, concerning the end of the world, which is the time of the last judgement: it comprehendeth therewithal, both the signs of his coming, and also the place from whence and whether he will come. Likewise the manner of his coming, and the persons whom he will judge: with diverse other points which were propounded in the beginning of our inquiry into this place.  
But let us proceed by degrees. And first concerning the time when, secondly the signs of his coming; and thirdly, the place from whence and whether he shall come: four, the manner of his coming, and therewithal the persons whom he will judge when he shall come. For these four points are somewhat more nearly linked together.  
What are the words of our Saviour:  
Question. How do they follow in our text?  
Answer. It followeth thus, from the 29 verse unto the 32.  
29. And immediately after the tribulation of those days shall the Sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken.  
30. And then shall appear the sign of the Son of man in heaven: and then shall all the kindreds of the earth mourn, and they shall see the Son of man come in the clouds of heaven, with power, and great glory.  
31. And he shall send his Angels, with the great sound of a trumpet, and they shall gather together his elect, from the four winds, and from the one end of the heaven to the other.  
These words (as we may evidently perceive) do properly belong to the second coming of our Saviour, to execute his last judgement: and therefore, they are likewise, more properly belonging to that Article of our faith, which we do now inquire of. Nevertheless, the former speech was not to be neglected of us, seeing our Saviour himself, thought good to speak of the destruction of jerusalem, as of a good inducement, or preparative, to the more reverend and profitable consideration of this.  
And indeed, what judgement of God, might so fitly be a representation, or as a warning piece, to stir us up, to the due expectation of it? The city of jerusalem, and the Temple thereof, were by God's special ordinance, and appointment, singularly holy unto him, and of great account, even for his own name, and mercy's sake: and so were the people also for many ages of ancient time, a peculiar people unto him, and chief beloved of him. And yet all that could not hinder the due course of God's vengeance, after that the bountifulness of his mercy, and long suffering, was most notoriously abused by them. It was in vain for the Disciples, to stand upon the goodliness & strength of the building, or any such thing, to dissuade, or pity the destruction thereof. So likewise, whatsoever may be said, concerning the beauty of the heavens, though they be honoured by the name of his throne: the fruitfulness of the earth, which is called his footstool, the stately buildings that are built upon it, by the ministery of man, the pleasant orchards and gardens, the rich furniture of houses, the beautiful plate and jewels which are the delights of men, all shall be in vain, and of no force with God, to stay that universal judgement, which he hath, for the sins of the world (when once they shall be full ripe) determined to bring upon it, moreover and beside his particular judgements, wherewith he will every day visit the earth in the mean while. Wherefore also let nothing be able to hinder our hearts from a dutiful attention toward the doctrine, which our Saviour vouchsafeth to deliver unto us, in this behalf.  
And first; concerning the time, of this last and greatest judgement of all other: and therewithal, concerning the signs of it: our Saviour doth first, more generally refer us to the tribulations before described concerning jerusalem: or rather to the tribulations described before that, in the first part of the answer of our Saviour, which (as was said) treateth of the common troubles, both of the world, and also of the Church, which should not only go before the destruction of jerusalem, but also follow after, even to the near approaching of the last judgement of our Saviour. And then more particularly (according as he had told his Disciples, that beside those before expressed signs, they should have no other special sign of the calamity to come upon jerusalem, but the compassing of the city by the Roman Army) so he doth proportionably tell his Disciples, or rather us by speaking to them (seeing upon us are come the days of the more near approaching of the end of the world) that there shall be no other sign, more particular than those which he hath already mentioned: until he shall by his very coming declare really and indeed that the end itself is come. So that then, beside the general signs, going before the end of the world, answerable to those which went before the destruction of jerusalem) we have here in the words of our present text, a description of those signs, which shall more immediately go before the coming of our Saviour, and then of the coming of our Saviour himself, at the very end of the world, from whence and whether he will come: together with the manner of his coming, and the persons whom he will judge, who also are described by the effects which his coming shall have in their hearts, though to a contrary end and purpose; in diverse of them, as we shall observe. Let us therefore weigh these things in order.  
And first, concerning the time of the last judgement, our Saviour Christ saith, that it shall be immediately after the tribulations before expressed. The which words, we must either understand of the common troubles generally set down in the first part of the answer of our Saviour, (they being as well forerunners of the end of the world, as of the destruction of jerusalem) or else we must understand this word immediately to be spoken, not so much in respect of our computation of time, as in regard of the estimation of God, with whom a thousand years is but as one day, as the Apostle Peter teacheth 2. Ep: 3.8. But seeing our Saviour speaketh familiarly, to inform his church, rather than to disclose the unsearchable mind of God: therefore we may justly understand it in the first sense.  
Nevertheless, this being yielded: there ariseth a further question, concerning the darkening of the Sun, whether our Saviour, doth in these words, speak properly, and in the natural sense, or tropologically and in a borrowed phrase or speech. To the which we answer, that it is true indeed, that the Lord by his holy Prophets, hath used these very same speeches metaphorically, to signify great troubles, and public alterations of states and kingdoms in the world: as Ezek, 32: 7, 8. to express that great distress which he would bring upon Egypt, by the King of Babylon: when I shall put thee out, I will cover the heaven (saith the Lord) and make the Stars thereof dark: I will cover the Sun with a cloud, and the Moon shall lose her light. All the lights of heaven I make dark for thee, and bring darkness upon the land, saith the Lord God: I will also trouble the hearts of many people. And Isai: 13.9.10. the same borrowed speeches, are used to describe the fearful destruction of Babylon, by the Medes and Persians. Behold the day of the Lord cometh cruel, with wrath, and fierce anger, to lay the land waste: and he shall destroy the sinners out of it. For the Stars of heaven, and the Planets thereof, shall not give their light: the Son shall be darkened in his going forth, the Moon shall not cause her light to shine.  
And thus it is said Amos. 5.18. woe unto you (he speaketh to the wicked) that desire the day of the Lord, to wit, of his mercy: what have ye to do with it? the day of the Lord, that is of his v●sitation upon sinners, is darkness and not light. As if a man did flow from a lion, and a bear met him, etc. And ver. 20. shall not the day of the Lord be darkness, and not light? even darkness and no light in it? Likewise joel: ch. 2.2. And in the same ch. v. 3●, 31, the same speeches, with a further allusion to some former strange works of God, are used to note the strange effects which should follow upon the first coming of our Saviour into the world, and in the times succeeding, by the Preaching of his Gospel. I will show wonders in the heavens, and in the earth (saith the Lord) blood, and fire, and pillars of smoke. The Sun shallbe turned into darkness, and the Moon into blood, before the great and terrible day of the Lord do come. Thus I say, these kind of speeches (as we see) are used to note strange things and alterations metaphorically, Read eccles. cha: 5.16, & ch. 12.2. And what could more significatly express the same? Nevertheless, this letteth not, why we may not understand our Saviour in these words, not only to understand strange events, by a figurative phrase of speech: but also the very accomplishment of the things themselves, in their proper kinds immediately before his coming to judgement: like as the Sun was darkened indeed, in the time of the crucifying of our Saviour by the space of three hours. And so doth that place in joel, seem to give to understand. For it is to be extended, not only to the first coming of our Saviour, but also to his second. At which time we know that our Saviour shall come in flaming fire in deed. 2. Thess. 1.8. and 2. Pet. 3 verses, 10 and 12. That the heavens shall pass away with a noise, and be dissolved by fire, etc. So then, the meaning of our Saviour, may well be, that (beside the great and strange troubles which shall be even to the end, many times falling out so strangely, as heaven and earth should go together, as one would say) the strange things here mentioned, should really and in deed come to pass. And so doth S. Luke report this part of the speech of our Saviour, that not only there should be really signs in the Sun, and in the Moon, and in the Stars, and that the Sea and waters should roar: but also, that as effects from the same signs, present and sudden before their eyes, The hearts of men should fail them for fear. For then (saith our Saviour) there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth trouble among the nations, with perplexity (not knowing what to do for want of counsel, en aporia) the sea and the waters shall roar. And men's hearts shall fail them for fear, and for looking after those things, which shall come on the world: for the powers of heaven shall be shaken. Luk. chap. 21.25.26. And then (as it followeth in the next verse) shall they see the Son of man come in a cloud, with power and great glory. The which words reported by S. Luke, may well serve to clear those which are recorded by S. Matthew, where our Saviour saith that then, to wit, at the end of the world, The sign of the Son of man shall appear in heaven, so that all the kindreds of the earth shall mourn: Yea, and that with deep mourning, beating their breasts, 
(Copsontas) concutientur.  as the Greek word importeth. For it can be no small or base sign, that can work this mighty and rare effect upon the earth. The sign of the Cross, as some would understand these words, or the representation of those wounds which were made in his flesh upon the Cross (they being signs of his humiliation and abasement, and not of his glory) they are not fit to set forth so great a Majesty, as our Saviour will no doubt come withal: as it followeth also in the same text of Matthew thus, and they shall see the Son of man (even him whom the wicked had before despised) come in the clouds of heaven with power and great glory. So then the sign of the Son of man, seemeth to be nothing else, but the evident declaration of his coming, in such sort, as his divine Majesty cannot but be discerned of all, to be in the present view, without any further the least delay. The sign therefore of the coming of our Saviour, may not unfitly be taken for the glorious, and aspectable coming itself, like as in like phrase of speech, Circumcision is called the sign of Circumcision, because it was appointed of God to be a sensible declaration of his special love and favour, toward his people. Or, as our Saviour speaketh of the sign of the Prophet jonas, when he telleth the unbelieving jews, who despised many signs, that they should have no other sign, but the sign of the Prophet jonas: that is to say, the accomplishment of that, which was in him prefigured, concerning his burial and resurrection, As though he should have said, the thing itself accomplished, shall be a sufficient and full sign, to those that will look upon it, and observe it. And thus the coming of our Saviour, at the last day, 
(Epiphaneia) Illustris apparitio.  is called his evident and bright appearance, signified by the Greek word Epiphancia, applied thereunto. 2. Thessalonians, 2.8. And 1. Timothy. 6.14. Likewise 2. Timothy, 4 1. and verse, 8. And Titus, 2.13. In which sense also, the coming of our Lord jesus Christ, is said to be a clear revealing of him in his glory, at that day: as we read Luke, 17.30. The Son of man shall be then revealed (apocaluptetai.) And 1. Corinthians, 1.7. waiting for the revelation, (apocalupsin), of our Lord jesus Christ.  
And 2. Thessalonians, 1.7. When the Lord jesus shall show himself from heaven (en te apocalupsei tou Curion jesou. Likewise 1. Peter, 1.7. And chapter, 4.13. Likewise under another Greek word (phanerothe) Colossians, 3. verse, 4. When Christ who is our life shall appear or be made manifest. And 1. Pet: 5. verse 4. Phanerothentoes tou archipoimenos. When the chief shepherd shall appear. And 1. john 3.2. We know that when he shall appear, we shallbe like him: for we shall see him as he is. And thus the sign of the Son of man, may well be interpreted, by that which followeth in our text of the Evangelist, where our Saviour addeth these words, as an explication of the former, All the kindreds of the earth, shall see the Son of man come in the clouds of heaven, with power and great glory. And he shall send his Angel with the great sound of a trumpet, etc. Now verily, there can be no more meet signs of the appearance of the glorious judge of the world than these, wherein we are the rather to rest, because we cannot bend our thoughts to find out any other, but we shallbe left at uncertain, & cannot but wander without all warrant or ground, we know not whither. Let us therefore rest in that which our Saviour himself hath revealed, or else let us willingly suspend our judgement, till the time be come, when the performance itself, shall declare, what other sign it is, which he meaneth.  
ANd thus having spoken of the time of the coming of our Lord jesus Christ to judgement: & of the signs thereof, both former, & latter, & last of all, as our Saviour himself hath foretold and described them: it is therewithal evident, both from whence, and also whither our Saviour shall come to execute his judgement: to wit, from the highest heaven, into the inferior heaven, next unto us here on earth, according to that, Act: 1.11. Philip: 3.20. 1. Thes. 1.10. and cha: 4.16. The Lord himself shall descend from heaven with a shout, (or as the Greek words En celeusmati, signify, with a ready yielding of all heavenly creatures thereunto, as with one entire endeavour and consent) and with the voice of the Archangel, and with the Trumpet of God.  
And it is also from the same words of our Saviour, in the text of the Evangelist Matthew, manifest, in what manner our Saviour shall come to execute his last judgement: to wit, in a most mighty & glorious manner, the thousands of his Angels attending upon him: that is, he shall come in most divine manner, as we shall have occasion to consider again, cha: 25.31. In which respect, our Saviour calleth that glory in which the Son of man shall come, the glory of his Father, chap: 16.27. of the same our Evangelist.  
Moreover, it is evident from the same our Text, who they are, whom our Saviour shall come to judge: that is to say, All the kindreds of the earth, not only the Tribes of Israel, who had the law given them, but also all other kindreds and people, who have sinned without the law, as the Apostle teacheth, Rom: 2. ver. 12.16. And also all that sin against the Gospel. The persons to be judged at this general and most fearful Assizes, are described by that effect, which the most mighty and glorious manner of the appearing of this great and most high judge shall work in their hearts: namely, that they shall mourn with a most doleful and deep mourning, as was observed in a word before: & as may further appear, by that which our Saviour spoke concerning the calamity of jerusalem, in the destruction thereof, Luke 23.30. compared with Revel: 6.15.16.17. when the Kings and all sorts of men shall wish in their hearts, that the mountains and rocks would fall upon them, & hide them from the presence of him that sitteth upon the throne, and from the wrath of the Lamb, Because (as S. john saith) The great day of his wrath is come, & who can stand? And no marvel, seeing his coming shallbe most terrible, to all such as have evil consciences, and are guilty to themselves of contempt & rebellion against this most high Prince and just judge of all: yea no doubt, the very godly and believing Christians, shall at that day of this fearful assummons, be at the first stricken with a very great & reverend fear, so that as the Apostle Peter admonisheth, 2. cp. 3.11.12. it behoveth all of us, to be very careful, that we may be found in holy conversation & godliness, and that also with all expedition and watchfulness: seeing the heavens shall pass away in a fearful manner, and be dissolved with fire, etc. According is we read, 2. Thessalon: 1.8. The which, whosoever shall do, though they do fear, yet they shallbe so comforted against the suddenness and extremity of their fear, that they shall recover themselves out of it, and find that to be a day of most sweet consolation to them for ever, which shall be a day of the beginning of the most woeful, both terror and torment, of all the wicked and ungodly. And therefore it is of purpose added by our Saviour, in this Text of S. Matthew, that by the ministery of the holy Angels, All the elect shallbe gathered together, to be partakers of their everlasting salvation, with our Saviour in heaven: when as all the rest shallbe left to eternal destruction in hell: according to those parables of our Saviour, which we read in the same Evangelist, chapped: 13.41.42.43. and in the same verses 49.50. And as we have further to consider, chapter 25. verses 34.41.46. Our Saviour shall also at this day, judge & condemn the Devil, and all his wicked Angels, as we are from that place of the 41. verse of the 25. of Matthew to observe.  
But for the comfort of the godly, and to cheer up their hearts, Saint Luke reporteth other words of our Saviour, which we may not here omit, insomuch as we read, chapped: 21.28. that our Saviour spoke thus also for the consolation of the godly. When these things begin to come to pass, then look ye up, and lift up your heads: for your Redemption draweth near, yea even our full Redemption, as well of body, as of soul: according as the Apostle Paul interpreteth the words of our Saviour. Rom: 8.23.  
THese things thus considered, from the former words of our Text: Let us now go forward, to that which followeth in the Evangelist, from the beginning of the 32. verse, to the end of the 41. For these words also, do concern the description of the time of the same his last coming, so far as is meet for us to know, and also of the manner of it, together with some intermixed speech concerning the destruction of jerusalem.  
Question. How doth it follow in this portion of the Text?  
Answer. 32. Now (saith our Saviour) learn ye a parable from the fig tree, when her bough is yet tender, & it bringeth forth leaves, ye know that summer is near.  
33. So likewise, when ye see all these things, know ye that it is near, even at the doors: that is to say, the time of the coming of our Saviour: or, he himself: or as it may be supplied from S. Luke, his Kingdom is very near.  
3●. Verily I say unto you, this generation shall not pass, till all these things be done.  
35. Heaven and earth shall pass away, but my words shall not pass away.  
36. But of that day and hour, knoweth no man, no not the Angels of heaven, but my Father only.  
37. But as the days of Noah were, so likewise shall the coming of the Son of man be.  
38. For as in the days before the flood, they did eat and drink, marry, and give in marriage, unto the day that Noah entered into the Ark.  
39 And knew nothing, till the flood came and took them all away: 
In graeco centextu paralambanetai assumitur, aphietai relinquitur. Enallage temporis, ducens quasi in rem praesentem. Sic Piscator.  so shall also the coming of the Son of man be.  
40. Then two men shall be in the field, the one shallbe received, & the other shallbe refused.  
41. Two women shall be grinding at the mill: the one shall be received, the other shall be refused.  

Explication & proof.  In this portion of our Text, our Saviour addeth that which he thought good to deliver, concerning the time & manner of his coming to judgement at the end of the world, so far (as was said) it is meet for us to know: with a certain recapitulation of all that which he had said before, concerning the signs, both going before the destruction of jerusalem, and also the end of the world, and last judgement thereof: And he doth it in this order.  
First, our Saviour doth generally affirm the certainty of either part of this prophesy, according to the precursorie signs which he had given thereof: and that from the similitude of the fig tree: and as S. Luke addeth further, from the similitude of all other trees, chap. 21. verses, 29.30.31. For he spoke to them a parable (saith the Evangelist) saying, Behold the fig tree and all trees, when they now shoot forth, ye seeing them, know of your own selves, that Summer is then near. So likewise ye, when ye see these things come to pass; that is to say, when ye, for your parts, see jerusalem destroyed, and all the troubles that I have spoken of before: and when the Church shall afterward see, the like signs performed, even to the darkening of the Sun; then our Saviour assureth those who shall live in those days, that the end is at hand, and that, as it followeth in Luke, The Kingdom of God is near. The which he saith for the comfort of the godly, as the similitude of the nearnes of Summer, succeeding the spring time, giveth to understand. For of that nature, shall the Kingdom of our Saviour be to them: and that shall be the end of his coming, to put an end to all the hardness of their adversity and Winter, and to give them the comfort of an everlasting Summer. For otherwise, we may think that our Saviour would have taken his similitude from the autumn or fall of the leaf, which is a foregoing sign of Winter, and of the hardness thereof approaching, as it was unto jerusalem, at the destruction thereof, and so it shall be to the wicked, at the end of the world. Thus, our Saviour doth more generally affirm the certainty of either part of his prophesy, though chiefly pointing forward to the end of the world: as both the similitude, and also the application of the same giveth plainly to understand.  
And after this, our Saviour doth more particularly, affirm the certainty of either of them, severally and apart by themselves. First, concerning the destruction which was then yet to come upon jerusalem, in these words, Verily I say unto you, this generation shall not pass, till all these things be done. That is to say, those that were living when our Saviour spoke this, should live to see all that he had spoken, concerning the destruction of jerusalem, and the troubles to go before the same, fulfilled. And therein also, they should see as it were a type of the state of the world, as it should be even to the end of it, as touching the kinds of troubles: though not in the particulars, which could not be, neither have we any reason so to think of the meaning of our Saviour. This is therefore the more particular earnest affirmation of that part of the prophesy.  
The like earnest affirmation of the other part, touching the end of the world yet to come, is contained in the next words. Heaven and earth shall pass away: but my words shall not pass away. As though our Saviour should have said thus. Not only shall jerusalem be destroyed, but also the whole frame of heaven and earth shall be changed, & so after a sort pass away, as touching their present state & condition, according to that which was observed before, out of the 2. Ep of Pet. ch. 3. touching the passing away of the heavens, and their dissolving by fire, etc. But my words (saith our Saviour) shall not pass away, but they shall take their full effect, without any either revocation or changing of the manner of the accomplishment thereof.  
This done: our Saviour preventeth an objection, that might be made, from the curious mind of man, as though our Saviour, speaking so much of the end of the world, and of his coming to judgement, with the manner and certainty of it, had yet failed in concealing the very time of it: yea, in that he had not so much as noted the age, wherein it should come to pass, as he had done concerning the destruction of jerusalem. Our Saviour therefore, cutteth off all further question, about the particular determination of the time, and faith thus: But of the day and hour (to wit, when the heavens & the earth should pass, away, & so this world come to an end) knoweth no man, no not the Angels of heaven; no nor (as it is in Mark, the Son himself, ch. 13.32.) but my Father only.  
And this aught fully to satisfy every one that hath any drop of modesty in him, and to restrain us all from any further inquiry. For seeing God the Father hath so reserved the knowledge of this secret to himself, in his most excellent wisdom and counsel, that he hath not disclosed it to his holy Angels, no nor yet to our Saviour himself, in that he was man, & had his knowledge limited, 
Belief in God the Son, who sitteth at the right hand of God the Father almighty.  yea in that he was Mediator, and so might not, neither would speak or do things otherwise, or in any other season, then as the Father, who had ordained him to that office, had appointed and commanded him: according to that we read, Matthew, chapter 20. verse 23. And john, chapter 12. verses 49, 50. How therefore may any think it meet, that he should be desirous to know it? Neither indeed were it good, that any of us should know it. For seeing we are secure, though it be very uncertain unto us, so as, if we were not from that consideration, continually stirred up to be watchful: we might easily be taken of that day at unawares, to our eternal destruction: much more secure should we be, if we did know it to be many years, or some ages yet to come.  
Here therefore at once, is a certain ground, for the refutation of all such, as either from the former rabbinical prophesy under the name of Elias, for the continuance of the world six thousand years: or from a proportion of the creation of the world in six days, as if every day should stand for a thousand, as some would countenance the matter from the words of Saint Peter, 2. Epist. chap. 3. verse 8. or from any conjunction of Planets, to fall out this or that year, pretending great matters, do go about to determine this most hidden secret, as touching the day, or hour, or age, wherein it shall be. For it is most certain, from the express testimony of our Saviour, that the knowledge of the time, is and always shall be as uncertain, even till it shall come indeed, as it is most certain that it shall come. And touching the objections to the contrary, Master Perkins in his learned exposition upon the Creed, according to his accustomed good and godly course, answereth well.  
This uncertain certainty of it, our Saviour doth, in the next place, set forth by a similitude or equal comparison of a like example, betwixt the state of the people which shall be toward the end of the world, and that which was before, and at the drowning of the world. For As the days of Noah were (saith our Saviour) so likewise shall the coming of the Son of man be. For as the days before the flood, they did eat and drink, &c: so shall also the coming of the Son of man be. That is to say, all people toward the end of the world (a few excepted in comparison of the rest) shall be as secure and careless, as if no such great reckoning and judgement were toward them, as our Saviour speaketh of. By reason whereof, all such shall be taken at unawares, to their condemnation and destruction, as the other were at that time, as the history in Genesis showeth, and as we read, 1. Pet. 3.19, 20. The people at that time, regarded not to prevent the day of their visitation, though a time was set them, if they would not repent. Therefore (that is, because of their great sins, and security in sinning) the Lord said, My Spirit shall not always strive with man, because he is but flesh, 
Gen. 6.3.  and his days shall be a hundredth and twenty years: to wit, before his destruction, if he will not repent. We regard not to repent, though we are altogether uncertain, how soon we may be called to our general reckoning and account. So then, as touching the world, it is all one, whether they have a time of repentance, or no time limited unto them. In St. Luke, there is also, (though likely uttered by our Saviour, at another time) the example of the days of Lot, added to this of Noah to the very same purpose, and therefore may we well make mention of it here.  
Likewise (saith our Saviour, Luke chapter 17. verses 28, 29, 30.) as it was in the days of Lot: they did eat, they drank, they bought, they sold, they planted, they built.  
But in the day that Lot went out of Sodom, it reigned fire and brimstone from heaven, and destroyed them all.  
After these (ensamples) shall it be in the day when the Son of man shall be revealed.  
This uncertainty of the time to our knowledge, though most certain and exactly determined in the counsel of God: 
Belief in God the Son, who shall come from heaven to judge both the quick and the dead.  it is in the last place of the description of the t●me and manner, declared from the sudden and contrary effects instanced by two combined examples, as one may say: the first, of two men in the field working together, the one received, to wit, into the kingdom of heaven, as Luke 17.17. the other refused: that is, as one adjudged to everlasting torment. The second example is of two woman grinding at the mill: the one received, the other refused. And in the Evangelist Luke, the chapter before alleged, verse 34. there is a third instance expressed. I tell you (saith our Saviour) in the night there shall be two in one bed. the one shall be received, and the other shall be left. And beside this, there is also this use prescribed from the former examples of the days of Noah and Lot: that every one ought to be so willingly prepared to meet the Lord, that they should have their minds sequestered from all desire after earthly things: or else, that all contrary desires and endeavours in seeking after the enjoying of them, should be in vain, yea perilous and damnable unto them. At that day therefore (saith our Saviour) he that is upon the house, and his stusse in the house, let him not come down to take it out: and he that is in the field likewise, let him not turn back to that which he left behind.  
Remember Lot's wife. Whosoever will seek to save his soul, (to wit, by any unlawful practices against the Lord, 
Zoogonesei A metaphor in like sense as it is said, The blood of the Martyrs is the seed of the Gospel. For it is as the seed of their own salvation.  as in seeking to elude or escape his judgement) they shall lose it: and whosoever will lose it, (that is to say, willingly in the ways of God) he shall get it life.  
Thus much out of St. Luke in another place, though belonging to the same doctrine.  
But as touching the use, it followeth to be more fully considered of us from the words of our Saviour, recorded by Saint Matthew, when we shall proceed to a new portion of our text. But before we come to that: let us observe two things more. First, concerning the former three couple of instances, in the which, the one of every couple were received, the other refused: yea though they were about lawful business of this life, or at their natural rest: what then shall we think of those both couples and companies, that shall be found unlawfully busied, either in bed, or at board, as we use to speak? such as give themselves to wantonness and uncleanness, or to any other lewd practice, or that spend their time wholly, or principally, at dicing and carding, or in any other exercise of vain pleasure and delight, without regard of the honest and godly duties of some good and profitable calling. The nature also of the refusing, which our Saviour speaketh of, would diligently be considered of us. For it is a most terrible thing to be left so, as a man shall remain for ever separated from the Lord, world with out end, to remain in extreme anguish of soul and body, in a conviction of all former contempt, and sin, and rebellion against the holy word and Gospel of God. Nevertheless, we must not so take the words of our Saviour, concerning the receiving of one, and the refusing of the other: as though no two, or more in a company, shall not be received together.  
For out of question, though thousands of the elect, faithful, and dutiful children of God, should be gathered together in one place, at a sermon, or upon any other just occasion, no one of them should be refused.  
And yet for all that, let none, being without faith, and care of godliness in himself, think that because he is with the godly, in near society in outward and civil respects, that therefore he shall be saved. Nay rather, the wife living with a godly husband, and is not godly herself: or the husband living with a christian wife, and is not himself careful to serve and obey Christ: and so of parents and children, &c: they shall the rather be condemned, because they profit not by such excellent examples, which God hath set before them, in a continual view, to put them in mind of their duty. This aught therefore, not only to cause every one to be careful for himself, but also as much as lieth in him, for his near companion, the husband for the wife, the wife for the husband, the parents for the child, and every friend for his friend, that they also may be saved with them.  
Thus much concerning the first of the two observations mentioned before.  
Now secondly, let us observe, that whereas our Saviour in describing the security of the old world, in the days of Noah, and of Lot, maketh men●ion of their marrying, and giving in marriage: of their eating and drinking: of their buying and selling: of their building & planting: it is not because these things, or any of them, are unlawful in themselves. For we know, that marriage is the ordinance of God, yea an honourable ordinance. And God that hath given us appetite, and made his good provision, with a bountiful hand, for the feeding of us: it is his good will no doubt, that we should eat our meat, yea not only for necessity, but also sometimes for dainty. It is lawful also to buy and sell, yea necessary for a Commonwealth, and benefit to all. It is the duty of the Husbandman to plant and sow, etc. Why then doth our Saviour mention them? The only cause was, for that the people in either of those times, did wickedly abuse, and pervert those ordinances of God. As for example, how the people whom the Apostle Peter calleth the world of the ungodly, abused marriage in the days of Noah. Read Genesis 6.2. The sons of God saw that the daughters of men were fair, and they took them wives of all that liked them, etc. This confusion of marriages betwixt the professors of the true worship of God, and idolators and profane persons and Atheists, without care of all holy choice: it is a manifest sign of the decay of all true godliness, wheresoever it is. Yea it is such an undermining of it, as giveth it the most speedy and dangerous overthrow. For they that stick not to communicate with the wicked in marriages, they will have society with them in any thing. And how the Sodomites abused the good gifts of God in their intemperate eating and drinking, 
The Evangelist Mat●hew seemeth of purpose to use the word trogontes, which most properly signifieth to feed more like br●●t beasts, th●●●●●emblemen.  and in the more than brutish effects which followed upon the same: read Gen. 8.4, 5. And Ezek. 16.49, 50. Behold this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her, and in her daughters; neither did she strengthen the hands of the poor and needy. But they were haughty, and committed abomination before me; therefore I took them away as pleased me. And 2. Pet. 2.2.6.7.8 God turned the Cities of Sodom and Gomorrha into ashes condemned them, and overthrew them, and made them an ensample unto them, that afterward should live ungodly. And delivered just Lot, vexed with the unclean conversation of the wicked.  
For he being righteous, and dwelling among them in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds.  
So then, not eating and drinking, and such like things are simply condemned here by our Saviour, but only the inordinate use, or rather abuse of them, when as they are sought after, in an unlawful manner, and when the heart is so addicted to them, that God is forgotten in them, contrary to the admonition of God, Deut 8.10. The which abuse, our Saviour noteth against those, that being invited to the Gospel of his kingdom, made their excuse, because, 
Deut. 6.10, 11, 12, 13. And cap. 8.10, 11, 12.  one had bought a farm, and must go see it: and another five yoke of oxen, and he must go to prove them: and a third, that he could not come, because he was to solemnize his marriage. Luke chap. 14. verses 16, etc.  
Our lesson therefore hence, must be this, that if we would not be hindered from the kingdom of God, nor be unprepared when our Lord jesus shall come to his last judgement, or that we be taken away by death before he do come: that according to the admonition of the Apostle Paul, 1. Cor. chap. 29. verses 30, 31. They that have wives, be as though they had none, (to wit, so that they will not be hindered from Christ in that respect) and that they which weep, be as though they wept not: and they that rejoice, (that is to say, upon worldly occasions of increase of worldly wealth) as though they rejoice not: and they that buy, as though they possessed not: and that they which use this world, be as though they used it not: (because the Apostle saith) the fashion of this world goeth away. We must take heed that we be not like the pampered horse, that will lift up his heel against his Master, as the people of Israel were, for want of receiving the prophetical admonition which Moses gave them. Deut. 32.15. What Master will retain such a servant, as being well and liberally maintained by him, will be ready to despise him? And shall we think that God will endure that we being all fed by his providence, shall lift up ourselves against him.  
THese things observed, concerning the former Scripture: now let us go forward, to see what further use our Saviour maketh, from the description of his last coming to judgement, in respect of the uncertainty thereof to our knowledge.  
Question. How doth it follow in our text?  
Answer. It followeth in the Evangelist Matthew in the 42. verse of the four and twentieth chapter, in these words.  
Watch therefore, for ye know not what hour your Master will come.  

Explication.  Our Saviour having showed, that the uncertainty of his coming to judgement, shall be most heavily dangerous to the world, by reason of the security thereof, because he knew before, that they will not regard his most serious admonition and warning: answerable to the peril of the people of the old world, in that they despised the warning which God gave them by Noah: and likewise, answerable to the peril of the people of Sodom, and the people of other Cities adjoining, because they despised the reproof of Lot: he doth therefore, use this admonition to his Disciples, and to all that will yield themselves teachable, that they may avoid so grievous a peril, as he knew to be coming toward the world, for the carelessness and impenitency thereof.  
This most serious admonition and warning, which our Saviour giveth to his Church, is delivered by him, two manner of ways. First, in more simple and plain speech: and secondly, under divers very lightsome, and significant parables and similitudes. The reason is, because our Saviour, of his singular pity which he beareth toward us, would leave no means unattempted, whereby he might induce and confirm us, in that careful & watchful course which is necessary to be taken in this behalf, of all such as mind the way of salvation, and would not be deceived in their expectation. Let us therefore (I pray ye, all and every one) diligently observe in marking, and mark to observe and obey, the admonition and counsel which our Saviour giveth unto us, concerning the same everlasting welfare and salvation at his coming. Yea, and seeing this care was necessary, for them to whom our Saviour spoke, while he was yet in the world, sixteen hundredth year well near before this time, wherein we hear ourselves to be put in mind, of this most grave warning: let us not now set light by it, but much rather, let us so much the more attentively hearken unto it.  
To the which end, let us well consider and bear in mind, that which no doubt our Saviour did most prudently consider on our behalf, and on the behalf of his Disciples, from the very time, wherein he first uttered this doctrine: to wit, that, insomuch as there shall be a general judgement, and that all must appear before the judgement seat of God, there is little difference between those which shall be found living, at the coming of our Saviour, and those which shall be dead many hundreds of years before. For as any have died, and as they do from day to day departed this life, either in faith and repentance, or otherwise: so shall they be found, and judged then, like as all shall be, whosoever shall be found alive at his coming. Wherefore, seeing the Disciples of our Saviour, were to watch at that time, when he spoke unto them, because, the time of his coming was uncertain, though further off: therefore we are to watch now, seeing the time is not only as uncertain, as it was, but also much rather, as much as almost sixteen hundred year cometh unto, as was said before.  
But let us come to the words of our Saviour: and first, to those which are delivered more simply, and without parable. Watch therefore (saith our Saviour, as we read in the Evangelist Matthew) for ye know not what hour your Master will come.  
These words of our Saviour, are recorded more fully by the Evangelist Mark: let us therefore make our supply from him, to our more full and plain instruction in this his admonition.  
Qu. Which therefore are the words of our Saviour, as St. Mark reporteth them?  
Answer. They are these, as we read chap. 13. verse 33.  
Take heed, watch and pray: for ye know not when the time is.  

Explication.  Here indeed, we have three words in stead of one: and so the mind of our Saviour more fully opened, as it were by an excellent commentary, upon the words of the Evangelist Matthew. For whereas in all wise and circumspect dealing, these three things are necessary to be put in continual practice: first, that the danger imminent be seen and discerned: secondly, that it be watched against, and prevented by all means, as much as lieth in him that is in danger: thirdly, that if he find himself too weak, he do implore and crave the aid of such as he knoweth to be both willing, and also able to relieve and aid him.  
All these are here mentioned by our Saviour. First, take heed, (Blepete) see, look to it: secondly, watch: thirdly, pray. And we have great need to be stirred up to all these things. For, howsoever we are usually wary enough to espy bodily dangers, and such as would annoy us in our outward estate: and accordingly we are also ready to watch narrowly, and with all diligence, to make all the friends we can to back us: yet touching our souls, and the eternal welfare of them, yea touching the eternal salvation both of soul and body, we are every way strangely negligent. We are so far from watching against the danger, and from seeking help: that we are willingly ignorant, that we are in any danger at all. We far, as if it were a matter of no difficulty, to attain to the kingdom of heaven. But alas, all that think so, are utterly deceived. It is a matter of the greatest difficulty in all the world. No adversaries of our outward welfare, (how crafty and crabbed instruments of the devil soever they are) be of like subtlety, as is the devil himself, yea many devils, who are adversaries to the salvation of our souls. Ephes. chap. 6. verses 10, 11, 12. And therefore we had need, to be in special watch and ward against them: as we are admonished 1. Pet. chap. 5. verses 8, 9 And besides this, the adversaries which the devil useth for his instruments, to hinder our salvation, by the perverting of our minds, such as our Saviour hath given warning of, (to wit, false Christ's, and false Prophets) they are more dangerous in their craft that way, than any adversaries of the outward peace of our lives are.  
And therefore we have most special cause to be specially prudent and watchful in this behalf, all the days of our life: we for our parts, and all other, even to the day of our Lord jesus Christ. But because we cannot either by our own foresight, espy our danger in this respect; or by our own strength, or any coadintory help of any man, escape the continual danger we are in, to be pulled away from the due care of our salvation: we are therefore, above all things, according to the direction of our Saviour, to pray to God, and to seek for help at his most gracious and only all-sufficient hand, that we may by him be guided and strengthened to walk on safely and constantly, to the escaping of all the dangers, which we are most dangerously compassed about withal. In which respect, most comfortable is the promise, which God hath made to all such, as shall faithfully & constantly seek unto him: as we read joel, chap. 3.32. Whosoever shall call on the name of the Lord, shall be saved. Yea this benefit, (as there the Prophet saith) shall be found of those that shall pray to God when his great and terrible day shall come: even that day, when the Sun shall be turned into darkness, and the Moon into blood, etc. according to that which our Saviour said, should come to pass, before his coming to execute his most fea●●full judgement. Yet so, as we must take heed, that we do not think, that every one that shall upon the sudden view and terror of Gods coming to judgement, say, Lord have mercy upon us: shall be saved. For then sure it is likely, that none at all should be condemned. But this promise is made to such only, as shall be found true worshippers and believers in God, who acquaint themselves with the duties of his service and worship: of the which, prayer is a very principal one, as may appear by this, that the Lord himself did for the same cause, call his house, a house of prayer. And as may appear on the contrary, in that he doth note out all heathenish and profane persons, by this mark, that they are such as do not call upon him. Psal. 14.4. and Psal. 79.6. and jer. chap. 10. verse 25. Hence therefore, we may see, that they are in a blessed estate, whosoever are careful, to invre their hearts with the performance of this excellent duty of true christian prayer, both morning and evening, and so often as just occasion is given: both publicly, and with their families, and in their own secret chambers and closerts, that God who seethe in secret, may reward them openly. Thus much concerning the words of our Saviour, as they are recorded more fully by the Evangelist Mark, than they were by the Evangelist Matthew. But now, if we might be certified in this great case of danger, what those things are, which we are to watch against, as being very dangerous unto us: and likewise, what we are to pray for, at the hands of God: then should this admonition of our Saviour, contain an excellent and full instruction, as we must needs confess. Behold therefore, the Evangelist Luke showeth, that our Saviour continued the speech of his admonition, even thus far also: as we read in the Gospel written by him, chap. 21. verses 34, 35, 36.  
Question. Let us hear those words of our Saviour. Which are they?  
Answer. Thus saith our Saviour in that place of Saint Luke.  
34 Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on ye at unwares.  
35 For as a snare, shall it come on all them that dwell on the face of the whole earth.  
36 Watch therefore & pray continually, that ye may be accounted worthy to escape all these things that shall come to pass, and that ye may stand before the Son of man.  

Explication  Here it is plain, that our Saviour expressed to his Disciples, both what dangers we are to take heed against, as enemies to our watchful preparing of ourselves, against his coming to judgement: and also, what we are to entreat at the hands of God in the same respect. Let us therefore stay here a little while, to consider of these points.  
And first, concerning the dangers which our Saviour warneth us to take heed of, they are of two sorts: the one is surfeiting and drunkenness: the other, the cares of this life. These dangers, as they are in themselves divers, so it seemeth that they may be distinguished, in respect of those divers sorts of persons, to whom they do most properly agree. As surfeiting and drunkenness: that is, excess of diet in eating and drinking of dainty meats and strong drinks, to the more rich and wealthy sort, who have these things in greater abundance than the rest: and the cares of this life to the poorer sort, that is, as our Saviour doth, (mimicé, as one may say, or in way of imitation) describe them, Matth. 6.31. to be such, as are so distracted in their minds, that they doubt how they shall be fed and clothed, because they cannot see how to compass it by their own forecast. And indeed to speak generally; these evils may be distinguished thus, not only in their own nature, but also in respect of the divers persons and subjects, wherein they are more properly found. For how can rich men (as one would think) be careful how they may be fed, when as every day, their table is furnished with great store, which they have ever at hand? And how should poor men, which have but for necessity, 〈…〉 eating and drinking? Nevertheless, we are so to distinguish 〈…〉 must therewithal understand, that they are but as two rivers, 〈…〉 asunder for a while, do eftsoon fall into one and the same stran●● 〈◊〉 we shall see many rich men both voluptuous and also covetous, and in either respect unsatiable, and doubtful of their estate. For covetousness is a bottomless gulf, or whirlpool: it knoweth no measure, i● can ne●er de●●e when it hath enough. And again, we shall see many poor men, that though they be in poor estate, yet will be very spend-thrists. If they can by any means, get but a little before hand, they will by and by to the Tavern, of beerhouse, and never leave till they have consumed all that they have, upon their alebench. So that we may easily see, that both poor and rich, and all of us, have need to receive our admonition from these words of our most wise and blessed Teacher, our Saviour. And this will we the rather acknowledge, if we shall duly consider, who they are to whom our Saviour, at the first uttered this doctrine: namely, to his Disciples, who were men of as good temperancy, and contentment, as any, to whom this doctrine may now be delivered. Wherefore, seeing it was meet, that they should be warned to take heed, and beware of these evils: how should any of us think it to be needless for us? Doubtless, our Saviour speaketh not so much to beastly drunkards, and eatnells, who delight to sit long at the wine, and go about to seek mixed wine. Prou. chap. 23. verse 30. And be mighty to drink wine, and strong to pour in strong drink. Isai. chap. 5. verse 22. (for these as we know, our Saviour condemneth under the name of swine and dogs, to whom his pearls and holy mysteries do not belong. Matthew, chapter 7. verse ●.) but he speaketh even to those, that are of best moderation above the rest. Why then, may it be asked, doth he use such gross terms? Our Saviour speaketh according to the wisdom of God, who, (as we know) in his holy law, under the name of the gross sin; condemneth all other of the same kind, of what degree of offence soever they be. Now therefore our Saviour doth not only give us warning, to take heed of that surfeiting and drunkenness, wh●t maketh men worse than bruit beasts: of whom it is said, whoredom and 〈◊〉 and new wine, that is, wine upon wine, take away their heart, to wit, so as they regard no warning or punishment of God. Hos. chap. 4. verse 11. but he admonisheth us, to shun all intemperancy in eating and drinking, whereby either our bodies or minds should be oppressed, or made heavy and v●●p● to the service of God. For it is a very inordinate course, that when God fir●● given us food, and all things else, in abundance (to the end he might encourage us, to serve him with a cheerful and good heart) we should thereby, make ourselves more unfit to serve him. Surely this must needs turn the blessing of God, to a heavy curse against ourselves, if we should take this course: as God threateneth, Deut. chap. 28. verses 47, 48. Hence therefore, may we take the rule and prescript of our diet, more exactly, than any Physician could prescribe it. For it doth not so much consist in eating this or that meat, or this or that quantity: as in this; how in the experience and partaking of God's bountifulness, we find ourselves made more apt and fit; or else to grow more negligent and slothful to the duties of the service of God, in our several callings.  
So then, we may by this Crisis or Crasis, (call it what we will) best know, when we eat and drink by the cup of the best moderation that may be: and keep our bodies in best temper: to wit, when by our meat and drink (whether by a more full or scant diet) we still find our hearts and minds earnestly disposed, and our bodies best pliable, strong, and able, to walk in the holy duties of our several callings: and when we can best bless God, after we have eaten, and when we can most willingly go to a sermon, and hear it attentively, without drowsiness, and be most ready in the enjoying of the blessings of God, to meditate and speak most honourably of his holy and glorious name: when we can in our abundance, remember to relieve the necessities of the poor: and finally, when being careful with the holy Prophet, What we may render to the Lord for all his benefits toward us, we shall with him, take the cup of salvation, and call upon the name of the Lord: and perform all the holy and lawful vows of his service, which at any time, either of want, or of sickness etc. we have made unto him. But on the contrary, if we shall find, that our meat and drink do make us drowsy and unwilsome, when we shall go about good and holy duties, and only apt to rise from the table to play and spend our time in vanity, or to go about some lewd practice or other: then; whether we have eaten much or little, we may be sure, that we have dieted ourselves very ill. Such therefore is the admonition of our Saviour, concerning the first sort of dangers to be avoided: not only of drunkards, but also of the more moderate persons: as hindrances of our watchfulness, necessarily required to the obtaining of eternal salvation, at the day of the last judgement.  
Now likewise, the warning which he giveth, touching the cares of this life, doth not only respect such as we call earth-worms, and misers, who mind nothing but the earth, and are always servilely plodding thereabout, and covetously seeking how they may increase their worldly pelf: or in another kind, those that through poverty are distracted in their minds, about necessary provision: but out Saviour speaketh likewise, to those that are of a more liberal disposition; warning all to take heed, that they do so limit their cares, yea even their lawful cares, in busying themselves, or taking account of others, in surveying of their lands, in perusing their evidences of writing, etc. that in the mean while, they be not hindered from reading the holy Scriptures of God, the evidences of our eternal inheritance: or from the sanctification of his holy Sabbaths, etc.  
The richer sort, they are rather to take care, how they may religiously husband and employ that which they have already, like good Stewards of God, then covetously to hunt after more; like vassals of their own lusts: according to that more full instruction of our Saviour, Luke, chapter 16. verses 9, 10, 11, 12, 13. a most excellent doctrine, though the wicked pharisees, who were covetous, mocked at it, as it followeth in the same Text. And the poorer sort, are to quiet their minds in the Lord, using their diligence, and staying themselves, through faith in his fatherly providence, according to that other most comfortable and plentiful instruction of the same our Saviour, Matthew, chapter 6 from the 25. verse, to the end of the chapter.  
Hitherto of the first part of the speech of our Saviour, recorded by Saint Luke; wherein he showeth, what are the common dangers, which are to be watched against, lest the judgement of God should fall upon us at unwares: insomuch as be telleth us plainly, that it shall come as a snare, upon all that dwell on the face of the whole earth; whosoever shall suffer their hearts to be oppressed with voluptuousness, or their minds to be snared with the cares of this life, that they will not regard to seek after the freedom of the Spirit of God, that so they may have liberty to seek after his heavenly kingdom.  
The second part of the speech of our Saviour, showeth (as was said, and as it is plain by the words themselves) what we are to pray for, in regard of the danger which all of us are in, without watchfulness and prayer, yea without continual and constant watching in prayer, according to that which was before observed: and as it is notably set down by the Apostle Paul, Colos. 4.2. Continue in prayer, and watch in the same, with thanksgiving.  
The meaning of our Saviour, in this part of his admonition, is this: that we do continually remember in our prayers, instantly to entreat the Lord our God and heavenly Father, to give us grace, that we be never found like the careless people of the world, such as were in the days of Noah, and in the days of Lot, upon whom his fearful judgement fell, while they lay securely in their sins, and in the contempt of that warning which God gave unto them: but that we may be like Noah, who believing the warning of God, and moved with reverence and fear of the judgement threatened, prepared not only the Ark, but himself first, and so escaped the wrath of God. And that we may be like Lot in Sodom, mourning to behold the wickedness of the world, that so we may escape, when the world shall be condemned: yea, that we may escape all those things, whereof our Saviour hath given warning. And therefore, that in our prayers to God, we be always mindful to beseech him, to strengthen us so by his holy Spirit, that neither common troubles in the world by wars, etc. nor more proper troubles of the Church: whether persecution by adversaries, or falling away of brethren, or the arising of false Christ's, and false Prophets, do neither entice us to embrace any erroneous, and heretical opinion and religion, nor fear us from the profession and obedience of the truth of the Gospel of our Lord jesus Christ.  
And that we continuing thus faithful before him, to the end of our lives, whether we die before, or live till the coming of our Saviour to judgement: may, of his infinite mercy, be for Christ's sake accounted worthy to stand with comfort, before his judgement seat, when as the wicked shall not be able to endure, but against their wills, to see him in so great glory, whom they have most vilely esteemed, and most presumptuously dishonoured, as if he had been no better than a base and contemptible man. For verily, like as when the traitors and rebels of an earthly Prince are found out, and brought before the judge to be examined, they are confounded, and cannot without inward terror, look the judge in the face: so, nay infinitely much more terrible shall it be to all wicked sinners, and rebels against our Saviour Christ, at the day of his appearing, when he shall come in flaming fire to render vengeance: howsoever, until that day (which they put far from their thoughts) they embolden themselves, to commit all kind of iniquity, both in life and religion, without all fear or remorse.  
Thus far, concerning the gracious admonition, and warning of our Saviour, in more simple, and direct speech, without any parable or continued figure.  
IT remaineth, that we do henceforth, consider how he continueth the same his most gracious and necessary admonition, under divers and sundry lightsome and familiar parables, full of excellent instruction. The which he doth no doubt, add to the former part of his speech, to the end it might take the more deep and firm impression: it being so exceedingly necessary, and profitable for us.  
Let not therefore, that which our Saviour seethe to be little enough to awaken and stir up our dull and drowsy hearts, seem too much unto us: neither let that which he laboureth to make lightsome, and pleasant unto us, be accounted of us tedious and irksome, to our own further woe and smart. For assuredly, most extreme woe, shall be to all such, as will not take their warning, from this so plentiful an admonition, which our Saviour doth, of his abundant grace, with so great variety of instruction, enlarge and beautify, that it might be the more gratefully accepted of us. Let us therefore, with willing hearts proceed to these parables, which our Saviour useth. There are divers of them: one taken from the Master of the Family keeping at home: two, from the Master of the Family going from home, giving his servants their charge, and committing his goods unto them: and one from a Bridegroom being to solemnize his marriage, which is usually called the Parable of the ten virgins. Of these let us consider, in the same order and manner, which the holy Evangelists have recorded the same.  
Question. And first of the parable of the Master of the Family, abiding at home. How doth our Saviour contrive that, to stir us up to watchfulness?  
Answer. Thus we read in our text of the Evangelist Matthew, chap. 24. verses, 43.44.  
43. Of this be ye sure (saith our Saviour) if the Master of the house knew at what watch the thief would come, he would surely watch, and not suffer his house to be digged through.  
Or we may read it, with some change of tense in our language, thus, If the Master of the house had known at what watch the thief would have come, he would have watched, and not have suffered his house to be digged through.  
44. Therefore be ye also ready: for in an hour that ye think not, will the Son of man come.  

Explication.  In these words of our Saviour, we have both the first parable, and also the use of it, so plainly expressed, that we need not use many words, for the interpretation or application of it: save only because of the diverse translation, or reading, mentioned in the answer. For if we read it, as it is first set down, according to our English translation, & as M. Beza hath translated the Greek & Tremellius the Syrian text into Latin in our present text; as if our Saviour meant to show, what a man would do, if he should before hand understand the purpose of a thief: namely, that he would then surely watch, etc. then the reason of the parable, inferreth the use thus: that insomuch as no governor of a Family is so careless, but he would watch and defend his house in such a case of imminent danger, both to keep his goods to his own proper possession and use, and also his family in safety, and from peril of their lives: then much more ought we to watch for our souls, against the danger of eternal destruction: yea, every one, that hath any care and tuition of other, should be specially careful over them also, with this care, that as much as lieth in him, they might be saved with him for ever. Such is the meaning of the use, in the first sense.  
But if we read it, as if the parable were framed of a thing already past, to show the evil events which followed, for want of former watchfulness; namely, that the secure man's house was digged through, etc. as Master calvin translateth the parable, and likewise Master Tremellius as we read in his translation out of the Syrian, Luke, 12.39. where the same parable is set down in the same Greek form of speech: and as H. Stephanus translateth in his marginal notes, 
Ei eidei, etc. egregoresen an ca● one an ciase, etc.  both upon Luke and Matthew. Si sciu●sset, etc. vigilasset & non sivisset perfodi domum suam: and as the Geneva translation is in Luke: then the use of the parable should be this; that insomuch as the loss of outward things, breedeth such repentance in men, when it is too late, that they had rather than any thing, they had wanted that night's sleep: infinitely much rather then, ought every one of us to watch, and that continually, in regard of the safety of our souls eternally; seeing we have so fair a warning given us, of that continual danger which we are all in, without continual watch and ward, both in respect of ourselves, and also in respect of others, committed to our charge.  
And thus doth the parable seem to fit most aptly, both to the words going before, and also to those that follow in our text, concerning the uncertainty, at what time our Saviour will come, though it is revealed unto us, that it is most certain, that he will come: and therefore that it lieth us in hand, to be continually watchful. Yea, and to this end, our Saviour baulketh not so to suit the parable, as it falleth out that he compareth himself in regard of the same uncertainty of his coming, to the secret and unknown coming of a thief to rob and spoil. But so as it may stir us up to watchfulness, he is content to bear this disparagement of the similitude, for his part. And again. Revelation, chapter, 16. verse, 15. Behold I come as a thief. Blessed is he that watcheth and keepeth his garments (to wit, lest they be stolen) and lest he walk naked, and men see his filthiness: that is, lest a man be found in his sins through his neglect of faith and repentance. And so doth the Apostle Paul to the same end, put the Thessalonians in mind of it, with a little qualifying of the harshness of it. 1. Epistle, 5.1.2.3. But of the times and seasons brethren (saith the holy Apostle) ye have no need that I writ unto you. For ye yourselves know perfectly, that the day of the Lord shall come, even as a thief in the night. For when they shall say, peace, and safety, then shall come upon them sudden destruction, as the travel upon a woman with child, and they shall not escape Read also, 2 Pet. 3.10.  
Thus much shall suffice concerning the first parable of the Master of the family, keeping at home.  
LEt us now come to the second, which is the first of those, which our Saviour giveth forth of the Master of a Family, which upon occasion, goeth from home, and giveth his Steward charge to oversee, and to keep his family in good order.  
Question. In what words is this parable set forth unto us?  
Answer. It followeth thus from the 45. verse, of the 24 chap: of S. Matthew.  
45. Who then is a faithful servant, and wise, (saith our Saviour) whom his Master hath made ruler over his household, to give them meat in season?  
46. Blessed is that servant, whom his Master, when he cometh, shall find so doing.  
47. Verily, I say unto you, he will make him ruler over all his goods.  
48. But if that evil servant shall say in his heart, my Master doth defer his coming.  
49. And begin to smite his fellows, and to eat and drink with the drunken.  
50. That servants Master, will come in a day, when he looketh not for him, and in an hour that he is not ware of.  
51. And he will cut him off, and give him his portion with hypocrites: there shall be weeping and gnashing of teeth.  

Explication  For the more clear opening of this Parable, it shall be good for us, to have our recourse to the Evangelist Luke, who chapter, 12.35. (though not in the historical order of the time) showeth the occasion of these words. For whereas our Saviour had (as we read) propounded this exhortation to watchfulness, in these words, Let your loins be girded about, and your lights burning. And ye yourselves like unto men that wait for their Master, when he shall return from the wedding, that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Master when he cometh shall find waking: Verily, I say unto you, he will gird himself about, and make them to sit down at table, and will come forth and serve them. Now if he come in the second watch, or come in the third watch, and shall find them so, blessed are those servants.  
Then followeth that of the householders watching against the coming of the thief, as we have seen already, from the report of the Evangelist Matthew. Which, after the Evangelist Luke hath set down, verses, 29. 4●. of this 1●. chapter: than it followeth thus, verse, 41. etc. Then Peter said unto him, Master, tellest thou this parable unto us, or even to all? And the Lord said, Who is a faithful Steward and wise, whom the Master shall make ruler over his household, to give them their portion of meat in season? Blessed is that servant, etc. as we have seen before, how it followeth in S. Matthew.  
But S. Luke continueth the speech of our Saviour further than S. Matthew doth, as it followeth in the 47 & 48. verses, in these words, And that servant that knew his Master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew it not, and committed things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given shall much be required, and they will ask the more of him, to whose trust they have committed much.  
So then, by comparing Matthew with Luke, we see that whereas our Saviour requireth diligent preparation and watchfulness of all christians, and therewith wisdom also from his word, that they be neither ignorant, nor slothful, as he signifieth by the girding up of their loins, after the manner of that country, when any were ready to take their journey: and by the lights burning in their hands, lest they should lose their right way: by occasion of Peter's question, he apply this admonition, chief, to the Ministers of the word, whom he compareth to the Stewards of the house, in whom is required special wisdom, to the ordering of their Master's affairs, and special faithfulness, in the performance of those duties which they stand bound unto, according to that of our Saviour, at another time, Be ye wise as serpents, and simple as Doves: and as the Apostle Paul writeth in the name of our Saviour Christ. 1. Cor. ch. 4.1.2 Let a man so think of us, as of the Ministers of Christ, and disposers of the secrets of God. And as for the rest, it is required of the disposers, that every man may be found faithful. Whereunto also, our Saviour in this text annexeth a warrant of blessing and reward to all faithful servants: and of curse and punishment to all wicked, and unfaithful ones, who shall have their portion with hypocrites and unbelievers. Yea, and this our Saviour showeth to be equal, even among men: and therefore we cannot think that either the justice or mercy of God, the Father of the ●hole family both in heaven and in earth, is inferior; but rather infinitely exceeding, both in the one respect, and also in the other: that is, in the grievousness of punishment upon transgressors, and in the bountifulness of the reward of his mercy, upon those that be dutiful and obedient.  
The use of this parable therefore, is answerable to the former, for to admonish all sorts, but specially the Ministers of the word, to be diligent and faithful in their callings, against the coming of the Lord: that then they may receive, from the merciful hand of God, a most blessed reward: according to that. 1. Peter. 5.4. When as on the contrary, the most fearful wrath and vengeance of God, shall fall suddenly upon all the wicked, which shall not regard the judgement of the Lord: specially upon such, as being in place and office of guiding and admonishing others, be themselves most out of frame, and as unwatchfull as any of the rest: as the Lord complaineth against the Shepherds of Israel, Ezek. 34. verse, 4. And yet so as our Saviour giveth to understand, that not only such careless, blind, and unconscionable guides, shall be punished: but also such as will suffer themselves to be misled by them, and do contrary to the admonition of the Lord in that behalf, willingly following the●r evil example. For if the blind lead, the blind both fall into the ditch, as our Saviour telleth us, in another place. Matth. 15.14.  
Thus much briefly, of the second parable, concerning the Master of a Family, that goeth from home, and tarrieth somewhat longer, than he was looked for.  
NOw like unto this, is the next parable, as it followeth in the Evangelist Matthew, though set down under the name and example of women, yea of tender virgins, or damsels. Let us hear the words of our Saviour.  
Quest. How do they follow, from the beginning of the xxv. Chapter?  
Ans. 1. Then (saith our Saviour) the kingdom of heaven shall be likened unto ten Virgins which took their Lamps, and went to meet the Bridegroom.  
2. And five of them were wise, and five foolish.  
3. The foolish took their Lamps but took no oil with them.  
4. But the wise took oil in their vessels, with their Lamps.  
5. Now while the Bridegroom turried long, all slumbered and slept.  
6. And at midnight, there was a cry made, Behold the Bridegroom cometh: go out to meet him.  
7. Then also those Virgins arose, and trimmed their Lamps.  
8. And the foolish said unto the wise, give us of your oil, for our Lamps are out.  
9 But the wise answered, saying, we fear lest there will not be enough for us and you: but go ye rather to them that sell, and buy for yourselves.  
10. But while they went to buy the Bridegroom came, and they that were ready, went in with him to the wedding, and the gate was shut.  
11. Afterward came also the other Virgins, saying, Lord, Lord, open to ut.  
12. But he answered and said verily I say unto you, I know ye not.  
13. Watch therefore, for ye knew neither the day, nor the hour, when the Son of man will come.  

Explication  Here we have a third parable, like to the former, and of like use. For that was of servants, whose duty was said to be, to watch and attend their masters coming from the wedding: this is of Virgins appointed to attend upon the Bridegroom, to the marriage supper. Wherein, notwithstanding our Saviour frameth his parable, according to the custom which was among the people, which was not only to have their marriage feast at night, but also, that the Bridegroom should be brought to the Bride, by a train or company of maidens, the daughters of his near friends: Yet I doubt not, but he doth of purpose chose to give forth this parable, under the name and example of womankind, yea even of young and tender maids: to admonish them, as well as men, that as they are appointed of God, to be heirs of the same grace and salvation: so they may know, that the same duty of watchfulness, and constancy in the faith, and in all good fruits thereof, is to be performed of them, in their places and callings as well as of men. Yea, the younger are hereby admonished, as well as the elder: young men and maids also old men and children, as it is in the 148. Psalm.  
No youth, or tenderness of those that be of discretion, must exempt us, from using all good diligence, and painfulness, in seeking after the kingdom of heaven. We know the curse which the Lord threateneth, whereof even the dainty and delicate both men and women, that will scarcely set their foot on the ground, shall be partakers, as well as the rest: for their want of care to obey the Laws and commandments of God, Deut: 28. verse 5●. and 56. Let us therefore, all without exception know, that it is our duty, to watch diligently, and carefully to prepare ourselves, against the day of the Lords judgement, whensoever he shall come. For otherwise, as our Saviour telleth us. The Kingdom of heaven shall be likened to ten Virgins: to wit, as touching this point, of admitting and receiving those only, tha● be careful to prepare themselves aright, and of excluding and rejecting all the rest.  
The particulars of this parable, are thus to be understood and applied.  
The Bridegroom, signifieth our Saviour Christ, in respect of that spiritual marriage, which he mindeth eternally to celebrate and solemnize with his Church, at the end of the world: the which he hath already espoused to himself, as it is most plentifully and delightfully described in the most holy and excellent song of songs, by King Solomon. In which respect also, john Baptist calleth our Saviour the bridegroom, and professeth himself to be for his part, a friend of the bridegroom. john 3.29.  
And our Saviour calleth his twelve, the children of the marriage chamber, and himself as the bridegroom, for the time he was present with them, Mat: 9.14. 15.  
The ten Virgins, do represent the visible Church of God, here in this world. Of the which, some regard only the external calling, and the outward profession of the Gospel, so far as it hath praise and allowance of men, and these are but hypocrites: other do not rest themselves in the outward calling, and profession, but seek after inward truth, & the power of godliness, through the sanctification of the spirit of God. And these alone, are the true members of the visible church: insomuch as they only, appertain to the secret election, end internal calling of God.  
As touching the equal number of five of the one sort, that is the wise; and five of the other, who are said to be foolish; it is not to be stood upon, as though that were intended by our Saviour: insomuch as we know what he hath said other where; to wit, that many are called, but few chosen. Yet this is certain, that every true member of the Church, is truly wise, seeking after inward truth, as was said: and that all other are foolish, how many soever they are, who look no further then to an outward profession, albeit they hear daily, that God maketh no reckoning of the outward man, though that seem to be near, when the heart is removed far from him.  
The long staying of the bridegroom, noteth the distance of time, betwixt his ascension up into heaven, and his coming to judgement, at the end of the world: which proveth longer than men would have thought. For so it falleth out oftentimes, in matters of great solemnity, that many occasions breed delay, above that the attendants do know off. And verily, many great works of God, were to be wrought, betwixt our saviours leaving of the world, and his returning to it again: which required, as we have experience, a long tract of time. And it is of the infinite mercy of God, that there is such a delay: to the end, that none of his elect might perish, but in his due time, come to the knowledge and faith of their salvation.  
The failing of the oil in the lamps of the foolish, noteth the detection and discovery of their hypocrisy, and that they were not grounded, and truly rooted in Christ. They had a certain historical knowledge: but not the graces, and gifts of sanctification, neither sought they after them.  
The full supply of oil, which the wise furnished themselves withal (as it were against a dear year) noteth their inward truth and steadfastness of faith and godliness: they having their lamps, as it were under the two olive trees of God, for the continual cherishing, and feeding of the light thereof: as we read, Zech: 4.1.2. Yet not so, but the wise have their infirmities, and failings, as if they were not better than the rest in inward truth, who seemed to be as good, as they, in outward show: but their inward truth reviveth all, when as the best motions of the rest, do quickly vanish quite away.  
The sudden coming of the bridegroom, noteth the sudden coming of our Saviour to judgement, when the time of his stay is once expired. Nevertheless, that judgement which shall be the condemnation of the foolish, it shall be the salvation of the wise. For this, as was said in the beginning, is signified by the shutting of the gate against the rest. The which no noubt, shall be as doleful to those, which shall be deprived of this feast, as it shall be joyful to those, that shall be made partakers of it, according to that, Revel. chap: 19.7. Let us be glad and rejoice, and give glory (to the Lord our God) for the marriage of the Lamb it come. And verse, 9 Blessed are they that are called to the lambs supper.  
Finally, in this parable, it is most needfully to be marked of us, that when the opportunity of accompanying this Bridegroom to the marriage feast, is once past, that there is no recovering of it, for ever after. And not to prepare and furnish ourselves thoroughly, is in a manner all one, as if we never set foot out of doors. Wherefore as we began, so let us end. Take we heed, that we be prepared, and that we may be found watching always, because we know not the day nor the hour, when the Son of man will come.  
THe last parable is yet behind, tending to the same end, with the former: as it is plain, by the manner of the inferring, or knitting of it with the same, as it followeth in the text.  
Question. How is that? 
How much a talon was according to our present coin, thoug it be not easy to oftimate, yet this is certain, that it contained a great sumaie. It may appear, in that, one talon of gold was sufficient in quantity, to make that goodly branched & bowled Candlestick f r the holy Tabernacle, with the snuffers and snuff dishes for the same. Exod, 25. verse, 31. etc. 3●. This talon was indeed the talon of the sanctuary, but the talon in common use among the people of God was in quantity half so much: that is about 60. pound, when the greater was 120. pound in weight. vide Junii annot: in eum locum Exod. 25.   
Answer. 14. For (saith our Saviour, verse 14 and so forth to the 31.) the kingdom of heaven, or the Son of man: or with a more short supply of words thus, For (so it is, to wit: in this case) that as a man going into a strange country called his servants, and delivered to them his goods.  
15. And unto one he gave five talents, and to another two, and to another one, to every one after his ability, and strait way went from home.  
16. Then he that received the five talents, went and occupied with them, and gained other five talents.  
17. Likewise also, he that received two he also gained other two.  
18. But he that received the one, went and digged in the earth, and hid his masters money.  
19 But after a long season, the master of those servants came and reckoned with them.  
20. Then came he that had received five talents, and brought forth other five talents, saying, master, thou deliver cast unto me five talents: behold I have gained with them other five talents.  
21. Then his master said unto him, It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much: enter into thy masters joy.  
22. Also he that received two talents, came and said, master, thou deliveredst unto me two talents: behold I have gained other two with them.  
23. His master said unto him. It it well done good servant and faithful. Thou hast been faithful in little, I will make thee ruler over much: enter into thy masters joy.  
24. Then he which had received the one talon, came and said, master I knew that thou wast an hard man, who reapest where thou sowedst not, and gatherest where thou strawedst not.  
25. I was therefore afraid, and went and hid my talon in the earth: behold thou hast thine own.  
26. And his master answered and said unto him, Thou evil servant and slothful, thou knowest that I reap where I sowed not, and gather where I strawed not.  
27. Thou oughtest therefore to have put my money to the exchangers: and then at my coming I should have received mine own with advantage.  
28. Take therefore the talon from him, and give it unto him which hath ten talents.  
29. For unto every man that hath, it shall be given and he shall have abundance, and from him that hath not, even that which he hath, shall be taken away.  
30. Cast therefore that unprofitable servant into utter darkness: there shall be weeping and gnashing of teeth.  

Explication  Before we come to the interpretation of this parable, if we would see it more briefly propounded, we may read it, as it is contracted by the Evangelist Mark. ch. 13.34.35.36.37. with a short supply of words after this manner. For the Son of man is as a man going into a strange country, & leaveth his house, and giveth authority to his servants, and to every man his work, and commandeth the porter to watch. Watch therefore, (for ye know not when the master of the house will come, at even, or at midnight, at the cockecrowing, or in the dawning), lest if he come suddenly, he should find you sleeping. And those things which I say unto you, I say unto all: See that ye watch. This, as it seemeth, is a brief contraction, not only of this last parable, set down at large by Saint Matthew: but also of the other, recorded both by Matthew, and Luke. And the general use of them all, is here expressed most fully at once: which is, to stir up all without exception, to be watchful; lest we or other should be found unprepared, when God shall call us to an account.  
The Evangelist Luke, setteth down the same parable, in as large a discourse as Matthew doth, used of our. Saviour to the same end, though with some difference in certain circumstances. And it may be also at another time, before this most large speech of his, concerning his second coming: for it was before his last farewell to the Temple: as we may read. 19 chap: from the 12. verse to the 28. Nevertheless, as touching the end and scope of the parable, it is plain to be the same, from the 11. verse in these words. While they heard these things (saith the Evangelist Luke) that is to say, while the Disciples heard those comfortable speeches, which our Sa: spoke concerning Zaccheus, that salvation was that day come to his house, etc. (For the Son of man is come to seek and to save that which was lost) our Saviour (as Saint Luke saith) continued and spoke a parable, because he was near to jerusalem, and because also they thought that the kingdom of God should shortly appear. He said therefore, (as it followeth in the 12. verse) A certain noble man, went into a far country, to receive for himself a kingdom, and so to come again. And he called his ten servants, etc.  
But of the difference of the circumstances, we will speak afterward. Let us first consider of the substance and matter of the parable, as it is contrived and disposed, in the Evangelist Matthew.  
By the going of the man (the noble man as it is in Luke) into a far country, our Saviour representeth himself, in respect of his leaving of this world, and of his ascending up into heaven, and of his abode there, till his coming again at the end of the world. The which though it should be uncertain all ways, and sudden whensoever it should be: yet he doth give to understand, that it should not be so soon as his Disciples were ready to conceive, and as our Saviour knew how the minds of some would overcarie them: as we may perceive accordingly how it came to pass, 2. Thes: 2.1.2.3. Neither doth our Saviour so speak of his leaving of the world, as though he meant not after his departure, to be any way present in it: but he speaketh only of his bodily absence. For by his spirit, he is, and so always intendeth to be present in his Church, according to his promise, I will be with ye to the end of the world, as he spoke a little before his ascension: and likewise before that, wheresoever two or three are gathered together in my name, there am I in the midst of them.  
And so doth the effect itself declare, and confirm diverse ways: in that since his ascension, even shortly after, and thenceforth to this day, he hath established offices and callings in his Church, furnished them with gifts, made them effectual, to the winning of thousands, and ten thousands of souls, to the faith of his Gospel, etc. Only the full perfiting of all things, is reserved till his own coming, at the end of the world.  
Now, that the meaning of our Saviour, is not utterly to relinquish the Church till that time of his coming, it is evident by that which followeth in the parable. For by the Lord, or master of the family, his calling of his servants, and his distributing and delivering unto them his goods, to some more and to some less, in a diverse measure and degree, with a commandment that they should employ the same to his advantage, till he should come again to take account of them: he giveth plainly to understand, that though he be bodily absent, yet he ruleth and governeth in his Church continually, by his most holy and sovereign spirit: giving to every one such an office, and such a measure of gifts in his Church, as he thinketh meet: Rom. 12.3, 4.5.6.7. And 1. Cor: 12, 3, 4, 5. Touching the employment of which his gifts, he will call every one to give an account. For that is the occupying, which out Saviour shadoweth out, in the parable.  
The gain also, which is intended, by the parable, is the winning of souls unto God: when, by the preaching of the Gospel, and by all other spiritual means, both public and private: they are brought to faith and repentance, and furthered therein by the same, more and more, from day to day.  
The praise and reward, which the master giveth his good and profitable servants; representeth that eternal reward, which our Saviour will give unto every one that shall be found faithful, in the employing of their gifts: to the glory of God, and profit of his Church, in their several places and callings.  
The masters joy, (that is, the place of the masters joy, whereinto the good and faithful servants are received) is the kingdom of heaven, even the most joyous place of heaven itself: and all the blessed joys of the same.  
The inequality or excellency of the reward, infinitely exceeding the service (for a talon, though it be a good round sum to be valued, yet it is said to be but a small thing in comparison of the joy that followeth) may well express unto us, that the reward is of bounteous mercy from God, and not of any merit or worthiness in man. For if God should enter into a a strait account with us, we should be found but unprofitable servants: and so we are always to account ourselves, Luke, 17.10. For wherein can we be profitable to God, as Elihu saith to job, chap: 35.7. to beat down all conceit in man's own righteousness? It is only of mercy, that God vouchsafeth to accept of any service from us: yea, or of ourselves, to be his servants.  
And therefore also, when it is said, that to every one is committed this and that measure of gifts; or this or that calling, according to his ability: it is not meant, of any natural ability, which any hath of himself; but of that power and ability, whereby they are fitted through the grace of God, to perform such offices and duties, as he hath appointed them unto. As Iudg: 6.34. The Spirit of God came upon Gideon, (or as the word labshah signifieth clad or clothed him. That is, as Trem: and junius well interpret. Instruxit cum voluntate & faculate ad hauc expeditionem pertinente, tanquam armis convenientissimis. i. He furnished him with will and ability such as belonged to the dispatch of this service, as it were with most convenient weapons. The same metaphor is used in the new Testament, sundry times to the like purpose, concerning the spiritual gifts and graces of the Gospel. Luke, 24.49. until ye be endued with power from on high, (heos how endnsesthe.) and Rom: cha: 13. v. 14. & Gal: 3.17. Thus much, of the faithful servants, and of their reward.  
On the contrary; the hiding of the talon, noteth the not employing, of those spiritual gifts & graces, which God hath given to any: nor themselves in their calling; whether in magistracy for justice, or in the ministery for the Preaching of the Gospel, to such ends, as God hath given and ordained the same. And therefore, herein is described, the evil property of all idle loiterours in the Lord's vineyard: that is, of all such as having knowledge, and other gifts, will not use them to the glory of God, nor to the prosit and edification of the Church, the which the Lord doth account to him a great loss. This no doubt, is a grievous sin in them; and therefore cannot but in the justice of God, be severely punished, as it is here described: Cast that unprofitable servant into utter darkness: there shall be weeping & gnashing of teeth. Now if they that be unprofitable in hiding their gifts, are thus punished: what may harmful hinderers & destroyers (such as pervert all whatsoever knowledge they have, and every other gift, to the dishonour of God, and hurt of his Church) what I say, may they justly look for?  
Nevertheless, let us well mark, that unprofitableness goeth not alone, in idle and slothful persons: but it is accompanied with other foul sins, as our Saviour noteth, in that they carry in their hearts an evil opinion of God, as if it were in vain to serve him: like as the wicked are described, to have grown to that extremity. Mal: 3.14. Which is clean contrary both to the nature of God described, Exod. 34, 6, 7. and also to that faith, which every one ought to have of him, and in him. Heb: 11.6. For he that cometh to God, must believe that he is, and that he is a rewarder of them that seek him. But the evil servant goeth further, and according to his wicked misconceiving of God; or rather of mere slothfulness, and for want of love to God, and his glory: he goeth about to lay the blame upon God; and to blaspheme him, to the justifying of himself. But what gaineth he in the end? He is condemned, and that justly, even from his own mouth. For if I be like to a hard man (saith the Lord) thou oughtest to have put my money to the exchangers, that I might have received mine own with advantage. It is therefore a vain thing, for any to go about, to make their plea against God. But what? Is usury lawful? yea verily, this kind of usury, is the only lawful usury: to bring glory to God, and profit to his Church, by the use of those gifts, which he hath lent unto his servants.  
It is such an usury, as the borrower is sure to go away with the gain. As touching all other biting and devouring usury, which eateth up those that take it to loan: there is no allowance of it in this place, no more than there is of theft in the first of his parables, because our Saviour compareth himself, in respect of his uncertain coming to judgement, to the coming of a thief in the night. But they do well to dispute the matter now; provided they would speedily moderate, and determine the question well: before the time of the account here spoken of do come. For assuredly, than the term will be out, and no further day granted for any disputation about the matter. And happy shall they be, that shall turn all their care to practise that usury, which our Saviour hath commended: as being the only lawful and blessed usury, which bringeth sound and durable gain with it; even to as great abundance, may be desired. For to him that hath (saith our Saviour) shall be given, and he shall have abundance: when as on the contrary, that shall be taken away, which the unprofitable servant, refuseth to make any use of.  
Thus much of this parable, as it is recorded by Saint Matthew. Whereunto, (as was said) that other in the 19 chap: of S. Luke accordeth, touching the substance and scope of it. As for the circumstances often servants, answerable to the number of the 10. virgins in the former parable: & of the Mina, or pound a great deal less sum of money given to every one, in stead of the talents, in divers proportions delivered to the rest: they do nothing prejudice, the same substance and drift of either parable. No more doth the diverse proportion of the gain: or diverse measure of the reward. This only is to be materially observed in Luke, which is not set down in Matthew: that the noble man going into a far country, was hated of his citizens, who after his departure rebelled against him: though all in vain. For at his return, the noble man doth execution upon all those rebels. Even so shall it be, at the end of the world. None of those, that refuse to submit themselves to the regency and government of our Saviour Christ here in this world, shall escape his revenging hand: according to the conclusion of the parable in these words. Moreover, those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. The Lord jesus himself, will see the execution done upon all those that rebel against him, and his Gospel: by the ministery of his holy Angels, immediately upon his sentence & judgement, pronounced against them at the last day. Mat: 13.41, 42. and verses 49.50.  
The consideration of all these things, must needs be of great force, to awaken all that shall duly weigh and believe the words of our Saviour, to be faithful and true: to be continually watchful, that at the last judgement, they may be found good and faithful servants to God.  
And I do heartily pray God, that the same good effect may be wrought in our hearts, who have heard these things, thus plentifully laid forth unto us, and that also in so great variety of persuasion, as our blessed Saviour, hath (in wonderful desire of our salvation) commended the same unto us: that whether we die before his coming, or live till his coming; we may be found such as we ought to be. For (as hath been often said) it cometh all to one reckoning in effect, whether we live to that day or no. For as we die now, so shall we be found then: either just, or unjust, true believers, or hypocrites.  
Wherefore, seeing our death is as uncertain to us, how soon it shall be, to every one of us for our parts; as the coming of the Lord, shall be to the whole world: let not any of us stop our ears, or harden our hearts, against the gracious warning, which is given unto us. And the rather, because, though the day of our death is not far off, when it is at the furthest: yet we have experience, by the sudden deaths of many, that it may be nearer than we can think. For sometime (as we see) the summons, and arrest, and the execution of death, come all at once upon others. And why may not death use the like expedition, in the cutting off of our days? It may fall out so, for any thing that any of us do know. Let us therefore, I pray you, even all and every one of us; let us (I say) watch, that none of us, may at any time be taken unprepared to our destruction: but that we may be in a readiness, to meet the Lord with comfort, to our eternal salvation. Amen.  
And thus far, for the ground of the Article of our faith, concerning the coming of our Saviour, to judge both the quick and the dead, out of the holy Evangelists: both for the time thereof, and concerning the signs, so far as they may be discerned of us; and also touching the place, from whence, and whither he shall come; and in what manner he shall show himself; and who they are whom he shall judge.  
Moreover, we have herewithal, seen diverse of those uses, both for comfort, and also for duty which we are to make from the doctrine and faith of this Article. Wherein, though we have somewhat broken our order, to the end we might not break the course of our text, which is more to be regarded then our order: yet if need be, we shall very well salve it again, because by how much we have (as it were) increased the burden here; we shall go away the lighter, and make the more expedition there.  
IN the mean while, let us proceed to that which followeth, (and that also, in as good and commodious a course, as we may attain unto) touching the order of our saviours proceeding, in the execution of his last judgement: even as he himself, hath likewise foretold, and described the same.  
This followeth, in our text of the Evangelist Matthew, from the beginning of the 31. verse, to the end of the chap: Let us hear the words of our Saviour.  
Question. Which are they?  
Answer. 31. And when the Son of man cometh in his glory (saith our Saviour) and all the holy Angels with him, then shall he sit upon the throne of his glory.  
32. And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth his sheep from the goats.  
33. And he shall set the sheep on his right hand, and the goats on the left.  
34. Then shall the King say to them on his right hand, Come ye blessed of my Father: inherit the kingdom prepared for you from the beginning of the world.  
35. For I was an hungered, and ye gone me meat, I thirsted, and ye gave me drink: I was a stranger and ye lodged me.  
36. I was naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.  
37. Then shall the righteous answer him, saying, Lord when saw we thee an hungered and fed thee? or a thirst, and gave thee drink?  
38. And when saw we thee a stranger, and lodged thee? or naked, and clothed thee?  
39 Or, when saw we thee sick, or in prison, and came unto thee?  
40. And the King shall answer and say unto them, verily I say unto you, in as much as ye have done it unto the least of these my brethren, ye have done it to me.  
41. Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels.  
42. For I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink.  
43. I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sick and in prison, and ye visited me not.  
44. Then shall they also answer him, saying; Lord when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  
45. Then shall he answer them, and say, verily I say unto you: in as much as ye did it not to one of the least of these, ye did it not to me.  
46. And these shall go into everlasting pain, and the righteous into life eternal.  

Explication  In this last portion, of the large speech of our Saviour, concerning his coming to judgement: he is more plain and full, then in any part of his speech before, touching the manner of his proceeding, and ordering of the same: wherein, after that by a certain close referring, or pointing back, to that which he had said before, for the manner of his appearing, chap: 24. verse 30. and also concerning the persons, who are to be judged by him: he doth now furthermore show, in what manner he will address himself to give judgement: and what his sentence shall be: and by what rule or law the same shall be directed: and finally, he foretelleth that the execution of the sentence, shall take place, forthwith upon the pronouncing of it.  
So that partly looking back to that which hath been touched already; and partly by reason of that further addition which our Saviour maketh: we have many things to consider, concerning the full laying forth of this last and most grave and reverend judgement.  
Question. Rehearse you them: Which are they?  
Answer. First, who the judge is.  
Secondly, in what manner he shall show himself, when he cometh to judgement.  
Thirdly, how he shall address, and dispose of himself, to pronounce the sentence.  
Fourthly, who the persons are whom he shall judge.  
Fiftly, what the sentence shall be.  
Sixtly, the reason of the judgement, or by what rule, or law, the sentence shall be given: together with an explaining of that which might seem strange therein.  
And last of all, what the execution shall be.  

Explication.  All these things, are necessary to the execution of any solemn judgement. For there must be a judge. It is meet also, that he show himself in some reverend manner, that he be not despised or contemptible. There must be a meet seat, or throne of judgement. There must be persons, and causes to be judged. There must be a law or rule, for the ordering of the judgement. And after judgement is given, there must follow execution: or else all that went before, is made vain and frustrate. These things therefore are to special good purpose expressed, in this most grave, and reverend judgement which is most high above all other.  
But how cometh it to pass, that we hear no mention made of the producing of any witnesses, of impanelling of juries, etc.  
Question. What reason may there be of this?  
Answer. This last judgement, shall not be, to make inquiry into men's innocency or guiltiness: but to manifest who are to be acquitted, and who to be condemned.  

Explication. and proof.  It is true. And for the same cause it is, that without any mention of inquisition, our Saviour Christ saith, that there shall be forthwith, and all at once, a separation made betwixt the one, and the other sort: as we have further occasion to consider anon, and as we have already seen heretofore. Matth. 13.49. and chap. 24.30.  
As for witnesses, or juries; there shall be no need of them, to the furthering of this judgement: because he that judgeth, knoweth the secrets of all hearts, and is perfectly privy to every man's ways. revel. 2.23. And beside this, every man's own conscience, that is guilty, shall be in stead of a thousand witnesses, and as a book of inditements against himself. So we read Rom. 2.15.16. And 1. Cor. chap. 4. ver. 5. And revel. 20.12. The books were opened, etc. To the which end also, serveth that saying of our Saviour, that whatsoever is bound on earth, it is also bound in heaven, and so remaineth before hand (as it were upon the file) till that day,  
But let us come now to the particulars above mentioned.  
Question. And first concerning the judge: who is he?  
Answer. This judgement is committed to our Saviour Christ, not only in respect of his Godhead, but also in that he is the Son of man.  

Explication  So in deed we read in our present text: and it hath been often mentioned by our Saviour Christ in his doctrine, concerning this his coming to judgement. Namely, john, 5.22. The Father hath committed all judgement to the Son. And verses, 26.27. As the Father hath life in himself, so likewise hath he given to his Son to have life in himself, And he hath given him power also, to execute judgement, in that he is the Son of man. And the Apostle Paul. Act. 17.31. God hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given assurance to all men in that he hath raised him from the dead. Thus then, it is manifest, that our Saviour Christ is the judge of the world: even in that he is the Son of man.  
Question. But can you show any reason why this should be so?  
Answer. Yea (as I have been taught) there are many very great and weighty reasons of it.  
First and principally, because God hath in his own most sacred and holy counsel, so determined and appointed: as was even now alleged, out of the 17. Chap. of the Acts of the Apostles.  
Secondly, that the former prophecies, given forth, for declaration of the same most holy counsel and purpose of God, might be fulfilled: according to that which we read in the Epistle of Jude, concerning the ancient prophesy of Enoch. Behold, the Lord cometh with thousands of his Saints, to give judgement of all men. And Zech. 12.10. And john, 19. 2●. They shall see him whom they have pierced. According to that also of our Saviour himself, Matth. 26.64. ye shall see the Son of man coming in the clouds of heaven. And Revel. 1.7.  
Thirdly, it is just with God, that in so much as he was on his own behalf, in the time of his humiliation, unjustly rejected, and murdered, as touching the malice of men, both jew and Gentile: he should now, in his most high and worthy advancement show himself a just judge in the condemning of so many of them, as did not repent thereof; and all other also that shall at that day be found in their sins.  
Finally, it shall be so, for the comfort of all true Christians: seeing they shall behold him to be ordained their judge, who was before, anointed to be their everlasting redeemer, and Saviour.  

Explication & proof.  These indeed are very sufficient reasons, to let us see why it should be so. And they are no other, than such as have good warrant from the holy Scriptures: like as you have alleged, concerning the former three. Touching the last reason; that is, the comfort of the faithful: we shall have further occasion, to consider of it afterward.  
Nevertheless, albeit the judgement is committed to our Lord jesus Christ, even in that he is the Son of man: we must not think, that the Deity is excluded, either of the Son of God himself: or of the Father, or of the holy Ghost: but the judgement shall proceed from the whole Trinity, though the Son only, is the administrator and pronouncer of it.  
Let this suffice for the first point, who the judge is.  
Question. THe manner of his coming is next. How is it described that it shall be?  
Answer. The Son of man (saith our Saviour) shall come in glory, and all the holy Angels with him.  
Explication. This glory, which our Saviour speaketh of, is the glory of the only begotten Son of God: that is to say, a most divine glory, even the glory of God the Father, as he himself spoke before. Math. 16.27. For (saith he there) the Son of man shall come in the glory of his Father, with his Angels. Here in this place, our Saviour calleth it his own glory, because it is due unto him, even in that he is the Son of man, by the gift of the Father, who elsewhere is called the Father of glory. Ephes. 1.17. and the God of glory. Act. 7.2. and the King of glory. Psal. 24.7.8.9.10. that is most glorious in himself, and also the fountain of all true honour and glory to all other. It shall be the perfect declaration of that glory, which the disciples saw some bright glimpses of: as we read, john, 1.14. Math. 17.2. and 2. Pet. 1.17. It shall be that glory, which our Saviour prayed for, john. 17.5. Now glorify me thou Father, with thine own self, with the glory, which I had with thee, before the world was.  
Now according to this glory, even the divine glory of our Saviour: shall that power be, wherewith he shall come: that is to say, it shall be the very almighty power of God: according as we have seen before affirmed, by our Saviour himself, Math. 24.30. and Luke, chap. 21.27.  
The same glory and power of our Saviour Christ, is further illustrated, for a help of our weakness, to conceive the more gloriously of it: from the attendance of the holy Angels, who shall at that time accompany him, as his servants, with all their glory and power, to the execution of this his judgement. And for this cause, they are called his Angels, Math. 16.27, like as the glory, is in our present text, called his own glory. Now verily, this we may be sure of, that the glory of our Saviour must needs be an exceeding great glory, which shall exceed all the glory of the thousands, yea the myriades and ten thousand thousands of the Angels, which shall accompany him: more, no doubt, than the Sun excelleth all the stars of heaven in brightness and glory.  
Thus therefore, as the judge of the Assize, when he cometh in his circuit to execute judgement from the Prince, is for honour's sake, accompanied with the high Sheriff, and the honourable and worshipful of the Country: so, yea by infinite odds, shall our Saviour Christ coming to execute this judgement of all judgements, that we now speak of; be accompanied with such a glorious train, as never any judge was, or shall be accompanied withal, from the beginning of the world, to the end of the same.  
The use of this exceeding glory, shall be this: even to procure the more reverend estimation from the godly: and also to the end that the very wicked may be constrained to tremble before the same.  
And in this respect also it is, that according to the words of our Saviour, mentioned before. Math. 24.31. the holy Apostle Paul, doth likewise make mention of some other things, as signs and appurtenances to this most excellent majesty and glory: as we read, 1. Thess. 4.16. 1. Cor. 15.52. saying, The Lord himself shall descend from heaven with a shout, and with the voice of the Archangel, and with the trumpet of God. Yea, and that no doubt in far more glorious and magnificent manner, than it sounded at the giving of the law, Exod. 19.19. though the sound of the trumpet at that time, was long, waxing louder and louder. And though the law was given by the ministery of Angels, Gal. 3.89: yet it was with less appearance of glory, then there shall be at the coming of our Saviour Christ to judge both by the law, and also according to his Gospel, as the same Apostle testifieth. Rom. 2.12.16.  
Thus much of the manner of the appearance of our Saviour, when he shall come to judgement, at the end of the world.  
Question. NOw in the third place. How shall he address and dispose of himself, to the pronouncing of this most reverend and glorious judgement?  
Answer. Then (saith our Saviour) the Son of man shall sit upon the throne of his glory.  
Explication. What manner of throne, this throne of glory shall be, it is better to suspend our judgement, then to imagine any particular likeness of the Majesty of it in our minds: till in due season we shall be the beholders of if, with our bodily eyes. Nevertheless, this we may be as sure of before hand, as if we saw it presently with our eyes: that it shall answer to that description of the throne of God, whereof we read Dan. 7. ver. 9.10. And revel. 20.11. Where the Apostle john saith, That he saw a great white throne, and one that sat upon it, from whose face fled away both earth and heaven, and their place was no more found. Which throne no doubt shall be infinitely more glorious, than the ynorie throne of K. Solomon, not only white as that was, but most bright: answerable to the purity and righteousness of that judgement, which shall be pronounced by the judge that shall sit down upon it: according to that we read, Psal. 45.6. and Heb. 1.8. O God thy throne is for ever and ever, the Sceptre of thy Kingdom is a Sceptre of righteousness. Thou lovest righteousness and hatest iniquity, etc. According also to the like testimonies, which have their final prospect toward this last judgement. Psal. 5.4. and Psal. 7.11. and 9, 7, 8. and 94, 20. Read also Gen. 18, 25. Rom. 2, 5, 6, And Eccles: 3, 16, 17. and chap. 5.7.  
But there is yet another thing set down, concerning our Saviour his addressing of himself, to the pronouncing of this his last sentence. And that is, that by the ministery of his holy Angels, he will gather all those, whom he will judge, before him: and separate the good from the bad. The which, because it belongeth to the fourth branch of our inquiry, let us consider both that, & this, together, as they are linked together in our text.  
Question. In what words is that done?  
Answer. Before the Son of man (saith our Saviour) shall be gathered all nations, and he shall separate them one from another, as a shepherd separateth the sheep from the goats.  
And he shall set the sheep on his right hand, and the goats on the left.  

Explication  Here indeed is one part of the preparation to the judgement, linked with a declaration of the persons, who are to be judged.  
Of the which: first, that the Angels shall be the instruments of our Saviour, to gather all before him, and to make the separation of the one sort from the other, we have seen before, Matth. 13.49. and chap. 24.31. And this showeth, that by the swift ministry of the holy Angels, that this judgement of our Saviour, shall be with most singular expedition, considering the main greatness of the judgement: according to that of the Apostle Paul, 1. Cor. 15.51, 52. Behold, I show you a secret thing, we shall not all sleep, but we shall all be changed. In a moment, in the twincking of an eye at the last trumpet, etc. Nevertheless, though the holy Angels shall do it, yet because they do it as the servants of our Saviour therein: therefore our Saviour doth ascribe it to himself. In which respect it is, that as he is often compared to a shepherd, in feeding and preparing his flock, that is to say, the elect of God, against the day of his appearance: so now he doth likewise from the same similitude, describe the separation which he will, at that day, make betwixt the sheep, that is, all that belong unto him, and the goats, that is, the wicked and reprobate, as they are compared Ezekiel 34. insomuch as these kinds of cattle, are very contrary in many things, as there appeareth. The sheep are harmless, the goats are harmful: they are a more sweet kind of cattle, this more stinking and unclean, etc.  
Thus much of the preparation to this most reverend judgement, concerning the ministery of the holy Angels, touched in these last words of our Text.  
NOw secondly, concerning the persons, that are to be judged; the which is the fourth point of our inquiry (as was said.)  
Question. Whom doth our text describe, that they shall be?  
Answer. All mankind without exception: both high and low, young and old rich and poor, learned and unlearned, jew and Grecian, Barbarian and Scythian, English and French, bond and free, good and had, Prince and people, inferior Magistrate and all subjects, judges themselves, and all upon whom they have at any time given judgement. Ministers of the word, and their several flocks and charges, Apostles, Prophets, Evangelists, Pastors, and Teachers, Martyrs and their persecutors: Captain and Soldier, Husband and wife, Parents and children, Master and servant. All whosoever have received life, moving, and being, at the hand of God, in all generations, from the first man Adam, to the last that shall be found living, upon the whole face of the earth, at the end of the world.  

Explication.  This is plain, from the general speeches of the holy Scripture, concerning this matter. Our present text saith in the words of our Saviour, that all Nations shall be gathered before him. And the Apostle Paul, 2. Cor. 5.10. We must all appear before the judgement seat of Christ. And again, Rom. 14.10.11.12. We shall all appear before the judgement seat of Christ. For it is written, I live saith the Lord (he bindeth it with a sacred oath) and every knee shall bow to me, and all tongues shall confess unto God. So then, every one of us shall give accounts unto God. And Gal. 6.5. Every man shall bear his own burden. Read also revel. 1.7. Every eye shall see him. And chap. 20.12. I saw (saith S. john) the dead both great and small stand before God, etc. Neither can any man appeal from this judge to another. Neither is there any place of Sanctuary, privileged to stay the course of it.  
But it will be said of some, How can this be, seeing all the generations of the world, from the beginning thereof; to that age, wherein our Saviour shall come to execute this judgement, shall be dead and rotten touching their bodies: yea, and many thousands of them drowned, and burned to ashes?  
Question. What shall we answer to this?  
Answer. All that are already dead, and all that shall henceforth die before that day shall be raised up again with the same bodies, wherein they lived and died.  

Explication & proof.  It is very true. For so we read. Act. 24.15. The resurrection of the dead, shall be both of just and unjust. And john. 5.28. Our Saviour himself affirmeth, that the hour shall come, in the which all that are in the graves shall hear his voice, and come forth. Yea, and as it was showed to S. john, by special revelation, by the same our Saviour, revel. 20.13. The Sea shall give up the dead that are in it, and death and hell shall deliver up the dead that are in them. And thus it is to be understood, that our Saivour shall judge both the quick and the dead, Act. 10.24. Rom. 14.9. 1. Pet. 4.5.  
Neither let any, out of his faithless heart, give place to any contradictory speculations, as though this were impossible, that all should be raised up: & that they should stand in any horizon, or space of the heaven or of the earth determining our sight. For God who hath made the world of nothing, and by his word hath and will propagate the whole increase, and offspring of all mankind, from the beginning to the end: he both can and will, by the same his almighty power, raise up, gather together, and bring all to give an account before him. He knoweth also without us, in his infinite wisdom, how to do it; and what compass of the earth will contain the whole number: so that we may well leave all our proportions, either arithmetical, or geometrical, to measure & determine this matter, which infinitely exceedeth all human reach. And if the present compass of the earth would not suffice: God could in a moment stretch it out, & enlarge it to the full capacity, ten fold more than it is.  
But casting aside all such curious and faithless speculations: let us proceed to those necessary points, which are yet behind. And namely, that we may make way to the sentence of that judgement, which our Saviour will give.  
Question. Shall all arise from the dead in the same manner, and to the same end?  
Answer. Nothing less.  
Question. How then?  
Answer. Only the faithful, such as are, and shall be dead, until the appearing of our Saviour Christ shall rise again with bodies made glorious and spiritual: and such of them, as shall be found living at the time of his blessed appearing, shall immediately be changed into the like glory: whose judgement, given as well of one, as of the other; shall be their acquitting and justifying for ever and ever.  
But as touching the wicked, which have and shall die in their sin and unbelief before that day, though they shall rise again with their bodies: and the rest which shall be living, shall appear before the judgement seat of Christ: yet shall their bodies abide still in their natural dishonour and finfull corruption: only fitted to endure that judgement which shall be awarded against them; even their condemnation to perpetual & most extreme torment and misery.  

Explication & proof.  This difference of the resurrection, is made manifest in many places of the holy Scriptures. As Dan. 12.2, 3. Many of them that sleep in the dust of the earth (saith the holy Prophet) shall awake, some to everlasting life, and some to shame and perpetual contempt. And they that be wise, shall shine as the brightness of the firmament: and they that turn many to righteousness, shall shine as the stars for ever and ever. And john 5.29. After that our Saviour Christ hath affirmed, that the hour shall come, in the which all that are in the graves, shall hear his voice; (as was before alleged) he addeth these words. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation. We read also, concerning the state and condition of the faithful, apart by themselves: 1. Cor. 15.51. and 1. Thes 4 14. and Luke 13.29. And concerning the condition of the wicked apart, Matth 24.30. as we saw before. And revel. 1.7. And chap. 6.15, 16, 17.  
But let us stay principally upon this our present Text, wherein the difference is most lively expressed: and that also divers and sundry ways.  
First, in the separation of the sheep from the goats: that is to say, of the faithful and godly from the wicked: and the same also with a most chary and shepherd like care, answerable to the prophesy of Ezek. chap. 34. And jer. chap. 31.10.  
Secondly, the difference is expressed in the setting of the faithful and godly on the right hand, for honour's sake: and the wicked on the left hand, to their perpetual reproach.  
But most of all, the difference is manifest by the contrary judgement, which our Saviour hath already determined and foretold, that he will give upon them.  
THis sentence or judgement of our Saviour; let us now in the fift place, come to consider.  
Question. And first: What is that part of the sentence, which our Saviour will give, for the final acquitting, justifying, and saving of the faithful: even of all such as shall be set on his right hand?  
Answer. The King (saith our Saviour) shall say to them, Come ye blessed of my Father, inherit the Kingdom, prepared for you, from the foundations of the world.  

Explication  There being two diverse, yea contrary parts of the judgement of our Saviour; according to the contrary estate and condition of the persons to be iudgeed: we have three things to be observed in either part.  
First, the sentence itself.  
Secondly, the reason of the sentence, or rather the law, whereby our Saviour will give his sentence.  
Thirdly, an explication of that doubt which ariseth from the reason or rule of the sentence, to the justifying thereof: both to the eternal consolation of the godly, and also to the eternal conviction of the wicked.  
The first part of the sentence we have already before us. It is a most gracious sentence, of the most sovereign and supreme King and judge; concerning those that do belong unto him: let us accordingly, with all holy reverence, consider of it. For whereas the words of Kings and Princes here upon earth, are not to be neglected; specially when they sit in place of judgement, having God before their eyes: much more is this sentence of the King of heaven himself, even the King of all Kings; to be regarded of us. And the rather, because it containeth such a sentence, as no King but he; may presume to give. No earthly King, or Monarch, hath ever had, or shall ever have so large an authority, this over all the world is: much less over all the generations of the earth; and that from the beginning to the end of the world. None ever had, or shall ever have, so great and high authority, as to give judgement upon body and soul, and that for ever and ever: but only our Lord jesus Christ, the sole Monarch of the whole world.  
In this sentence, our Saviour being thus the sovereign Lord and King of all: he doth first, most notably open and reveal to his Church before hand, (for the common instruction of all the faithful) what is the only supreme and chief efficient cause of their perfect salvation and glory; which he will at that day bestow upon them. This cause of their salvation and glory; is not their own worthiness, either for excellence of their nature, or for merit of their works: but it is, as our Saviour giveth plainly to understand, the only free grace and favour of God. In regard whereof, and of the fruits and effects of it, he calleth them first, the blessed of his Father. Secondly, he putteth them in possession of the kingdom of God: not by purchase, but in way of inheritance; and the same also not by natural descent, but by adoption only. And thirdly, our Saviour telleth us, that this inheritance, whereof he giveth the faithful the possession; is such an inheritance, as God had prepared for them before they were: and therefore could in no wise, be merited and deserved by them. All which considerations, are so many notable reason; as well against the proud opinion of man's merit, as for the magnifying of the most free and deserved mercy of God: save only, as our Saviour hath deserved mercy for us at his hands.  
And it is well for us, that our salvation is not fitted answerable to our merit; though it were so, that we could deserve any thing to be paid, as a wages, or due debt unto us. For even as the gifts of earthly Princes of great estate, which proceed from them of mere favour and bounty, are greater than those which they give in a proportion of this or that service done unto them. (Of the which we may take the great King Ahashuerosh for an example, Est. chap. 6. verse 6. What shall be done (saith Ahashuerosh) to the man whom the King will honour? Haman forthwith conceiving in his mind, that this should be a special honour; seeing the King minded to declare his royal magnificence and gratuity therein: he therefore describeth such an exceeding honour as he himself aspired after, though he had no desert, whereby he might presume that it should be due unto him. And chap. 7.2. of his princely bounty he showeth himself ready to grant Ester her request, to the half of his kingdom. Where as if she should have stood upon her worthiness, he would not have yielded her so much as one of his hundredth and seven and twenty Provinces.) So no doubt, the reward and advancement which proceedeth of the most free and infinite bounty of the Lord our God, to the setting forth of the most perfect glory of his grace, it is infinitely above that which any man (though he had a meritorious faculty and power) were able to deserve at his hands.  
We are the rather thus to admonish, and ground ourselves from the present words of our Saviour; to the end we may the better understand, that which followeth in the reason, or rule of this part of the judgement: and that we may not be misled, by the false interpretation of any, that contend for justification by the merit of works.  
Nevertheless, before we go from these words, Come ye blessed of my Father: we are to stay a while longer, to observe other most sweet and comfortable instructions from the same.  
And first, in that our Saviour showeth, that he will most lovingly call and encourage those that be of his sheepfold, to come unto him, and to take possession of the kingdom prepared for them: he showeth, that he will be then of the same gracious mind which he was of, while he was upon the earth, in that he encouraged all humbled and distressed souls to come unto him, as we read Matth. 11.28. Come unto me all ye that are weary and laden, and I will ease you. For as he promiseth, so will he then perform, to call all such to the eternal possession of that rest, which he promised to begin in them here. And it is to singular purpose, that our Saviour certifieth us, that he will in this gracious manner, invite and encourage all true believers, to the possession of this glorious kingdom: because he knoweth, that they will retain this constant judgement of themselves, that they are utterly unworthy of if, save only from the free grace and mercy of God, through the alone worthiness of their Saviour.  
This therefore shall be the accomplishment of that encouragement, which he gave to his Disciples before, as we read, Luke 12, 32. Fear not, little flock: for it is your Father's pleasure to give you the kingdom. Yea even that kingdom, which is only in truth & in full perfection, worthy the name of a kingdom: because all other kingdoms here in this world, though they be rich, and have many pleasures, yet they are full of manifold griefs and vexations, even to the Kings themselves; & they are also subject to impoverishment, & to all calamity and desolation. Only this kingdom of our Saviour, shall be replenished with true, durable, and perfect, riches and glory, for evermore.  
And further more, that this most glorious and incomparable kingdom of God shall be given to all true believers, of the free gift of God; in way of inheritance, through adoption, & not of purchase or by any desert: it is every where confirmed in the holy Scriptures, according to this testimony and canonical direction of our Saviour. And namely, Acts 26.18. That they may receive forgiveness of sins (saith our Saviour to Paul) and inheritance among them which are sanctified by faith in me. From the which ground and warrant, saith the same Apostle Paul, Rom. 8.15, 16, 17. Ye have received the Spirit of adoption, whereby we cry Abba, Father. The same spirit beareth witness with our spirit, that we are the children of God. If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. For I account that the afflictions of this present time, are not worthy of the glory which shall be showed unto us. Now if the sufferings of martyrdom, for the testifying of the truth, be not worthy: what obedience of any other work, may be accounted worthy? It is therefore by inheritance, and that by adoption, as the Apostle teacheth. For the holy spirit of God, is the proper assurance of it unto us, and not any worthiness of ourselves, or our works. Ephes. 1.13.14. and chap. 4.30. and 2. Cor. 1.22. Read also Gal. 3.18. This inheritance is not of the law but by promise. And Colos. 3.24 it is the reward of inheritance by the gift of Christ, and not the reward of a hired service. And 1. Pet. 3.9. The children of God are called to be heirs of blessing. Likewise, Heb. 1.14. And chapter 9.15. Through the death of Christ, they are called to receive the promise of the eternal inheritance. This inheritance, to the lively hope whereof, wear, of the abundant mercy of God, the Father of our Lord jesus Christ, begotten by the resurrection of jesus Christ from the dead: it is an inheritance immortal and undefiled, which fadeth not away, but is reserved in heaven for us. 1. Pet. 1.3, 4. The riches of this inheritance is glorious, above that we can fully conceive. Ephes. chapter 1. verses 18, 19  
From hence therefore we may conceive, in what sense our Saviour calleth the children of God, the blessed of his Father: not in respect of the outward blessings of this life, either riches, or honour, &c: but in regard of the inward graces of the holy spirit bestowed upon them; and because or this heavenly inheritance which is prepared for them: according to that in the same chapter of the Ephesians, verses 3, 4. Blessed be God, even the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ. As he hath chosen us in him, before the foundation of the world, that we should be holy, etc. as it followeth most notably in that chapter.  
And whereas, it was of the great mercy of God, that it pleased him to create all outward blessings for mankind at the beginning; before he created them: O how much more infinite was his mercy, that he knowing that man would soon forfeit all his present blessings, prepared for him, & for many thousands of his lost posterity, a heavenly kingdom, replenished with all spiritual happiness, and blessing, laid up in store for them! Verily, we cannot worthily bless God; neither shall all mankind be ever able, to yield him condign and proportionable praise: no not in all eternity, for this his blessing; which is not only to be infinite in continuance, but also unmeasurable in the greatness and excellency of it.  
Hitherto of the first part of the sentence, or judgement of our Saviour, for the acquitting and clearing of all true believers; against all both accusations of their own consciences, whereby they cannot but judge themselves, to be in themselves utterly unworthy of the glorious kingdom of God, and to be but unprofitable servants, &c: as also against the malicious accusations of the devil, our most malignant adversary; not without cause called the accuser of the brethren: and finally against the accusations of the children of this world, who when they can convict them of no grievous iniquity, whereof they have not truly repent them: yet do usually condemn them as hypocrites.  
NOw let us come to the reason, or rule of this first part of the sentence, or judgement of our Saviour, concerning them of his right hand.  
Question. Which is that?  
For (as our Saviour telleth us, he will say) I was an hungered, and ye gave me meat: I thirsted, and ye gave me drink: I was a stanger, and ye lodged me:  
I was naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.  

Explication.  These words of our Saviour (as was said even now) contain a reason, and therein also, that rule or law, according to the which, our Saviour frameth his judgement. Let us therefore consider of them, in either respect.  
And first, in what sense they are to be accounted a reason of that part of the judgement, which our Saviour hath expressed.  
Question. How is that?  
Answer. They may well be so accounted in divers respects.  
First, in that they argue from a special instance, of the manifold effect and working of God's grace, in the hearts of those, whom he calleth the blessed of his Father, that they are so indeed: and that the kingdom of God it prepared for all such.  
Secondly, in that they show that the Father of our Lord jesus Christ; and our Saviour himself, do so greatly esteem mercifulness, and the fruits thereof, toward his needy and afflicted ones; when they proceed of true faith and obedience to God: that he will of his infinite mercy, reward such as yield and practise them, with no less reward then eternal life.  
Thirdly, in that they contain a direction to the elect children of God, what way they must take and walk in, to the end they may first glorify God here in this world, and then be partakers of this glory of his heavenly kingdom for ever afterward.  
Finally, in that they show the children of God, how they may comfortably assure themselves from the fruits and effects of their faith, that they are true believers, the very elect of the Father, and heirs of his eternal kingdom, prepared for them from the beginning.  
Expsi. In all these respects indeed, well may these latter words of our Saviour, be a reason of the former part of his sentence or judgement, concerning the godly: as may be proved by many testimonies of holy Scriptures.  
But before we come to the proof of the particulars of this respective reason: to the end we may carry the matter more plainly before us, we are to consider in a few words, both the kind of the works here mentioned by our Saviour, and also the kinds of those persons, to whom they, are to be performed.  
The kind of the works, are of true christian mercy, pity and compassion. Our Saviour mentioneth four particulars: first, feeding, which may well comprehend the giving both of meat and drink: secondly, lodging: thirdly, clothing: four, visiting: the which agreeth both to the showing of mercy upon the sick, and also upon such as be in prison. Some make six of them: 1. giving of meat: 2. giving of drink: 3. lodging: 4. clothing: 5. visiting of the sick: 6. visiting of prisoners. But we are not to stand much upon the number, which was a thing that our Saviour himself stood not upon. For whereas there be other duties of mercy besides these: we may be sure that he meant not to exclude any one of them. By the rehearsal of some, he pointeth to all the rest: making choice of those that are most sensible and familiar, even such as are to be most generally practised among his people.  
The persons to whom these works of mercy are to be performed: they are (to speak generally) all such as stand in need of the reliefs and succours mentioned. We may reduce them to three heads. First, those that be ordinarily in want: to wit, the poor which are every where dispersed among the rest of the people of God: of whom our Saviour hath said before, The poor ye shall always have with ye. And that also, by the very appointment of God: according to the holy Proverb, which saith, The poor and the rich meet together, the Lord is the maker of them all. For as it is said elsewhere, the Lord maketh poor, and he maketh rich, he maketh high, and he maketh low. Of these speaketh our Saviour, Luke 14.12. When thou makest a dinner or supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, &c: but call the poor, the maimed, the lame and the blind. And thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.  
The second sort, may be understood of those, that through persecution, are driven from house and home, for Christ & his gospels sake: concerning which sort, our, Saviour speaketh, saying, When they persecute you in one City, flee to another: he understanding it of such, as for whose escape God so provideth; that they do not by their flight, dishonour his name, or discourage and daunt the weak brethren.  
The third sort, are of those, to whom God denieth the opportunity of fleeing: or in their flight, or otherwise, be apprehended by the enemies of the Gospel, and cast into prison: according to that saying of our Saviour, Luke, 21.12. They will deliver you into prisons. Of the which three sorts, the first, though they have houses and lodging, (such as they are) may easily suffer hunger and thirst, and also want clothing for them and their children. The second sort, though they have clothing, and (it may be, for a while) money in their purses; yet shall they want safe & comfortable lodging in their travel, if good christians do not entertain them: yea in short time they may grow into their tatters, & want money also to pay for victuals necessary for them. The third sort, though they cannot be lodged at home; yet unless the case be very strait, they may be visited and relieved with such things as they want, though they be shut up in prison. Finally, some of every sort, are sometimes sick: and then have need of special visiting and looking unto. And of all these, stand the rither sort bound, to have a christian care to minister unto them, according to their necessities: lest they should faint, and be discouraged under their afflictions. Yea so do the richer sort stand bound, that without the practice of these duties, they shall never be able to stand with comfort before the Lord, in the great day of his judgement: as we shall more fully see afterward, when we shall come to the other part of the sentence, which containeth the condemnation of the wicked.  
Now touching the particular considerations of the reason, which our Saviour annexeth to the present part of his judgement, for the acquitting of the godly.  
First, that the duties of compassion and mercy, which he mentioneth, are special testimonies, declaring who are the blessed of God, for whom the inheritance of the kingdom is prepared, (even from the effects or working of God's holy grace in them, to their sanctification) it may appear, Gal. 5.21. The fruit of the Spirit is love, &c: goodness, faith, &c: against whom (saith the Apostle) there is no law. And james 2.13. Mercy rejoiceth against judgement. Moreover, it may appear by that we read in the former Apostle, Colos. 3.12. Now therefore, as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, etc. And thus (saith our Saviour himself) shall men show themselves, to be the children of the most high. Luke, 6.35, 36.  
Secondly, that mercifulness, and the fruits thereof, are of exceeding regard & acceptance with God; it is evident in other places of holy Scripture: though most notably in our present Text. Namely, it is evident in that the Lord saith by his holy Prophet, I will have mercy, and not sacrifice: Hos. chap. 6. verse 6. And our Saviour himself showeth it plainly, where he promiseth assuredly, that a cup of cold water, given to any of his Disciples, in the name of a Disciple, (that is, because he is a Disciple) shall not be unrewarded.  
Thirdly, that the practice of the duties of mercy, is both the way to glorify God, and also to attain to his kingdom of glory: it cannot be doubted of those, that know how earnestly, and often, these duties are commanded unto us, every where in the holy Scriptures. For a taste whereof, read Exod. chap. 22. verses 21, 22, 23, etc. 27. Deut. 15.7, etc. Prou. 19.17. Isai. 58.6, 7. etc. Ezek. chap. 18 7. Micah. 6.8. and Zech. 7. verses 8 9, 10. Luke 16.9. Make you friends with the riches of iniquity, (riches being so called, because they are usually either gotten by fraud and oppression, or unjustly detained from the relieving of the poor) that (saith our Saviour) when ye shall fail, (to wit, when life shall fail ye) they may receive ye into everlasting habitations. That is, that you walking in this way or exercising the duties of mercy, may through the infinite mercy of God, be received into the kingdom of heaven.  
Finally, that the conscionable care, and ready practice of those fruits of mercy; are comfortable assurances to them that practise them, that they are the children of God, for whom he hath prepared his eternal kingdom: we may be assured of it, from that saying of out Saviour, Matt. 5. where he pronounceth the merciful blessed, and promiseth, that they shall obtain mercy. Likewise, by the testimony of Saint john, 1. Epist. 3.14. We know that we are translated from death unto life, because we love the brethren. The fruits of which love, he doth describe, to be in a principal part, the actions of mercy and compassion, in relieving such as want, with their worldly goods. verses 17, 18, 19  
Thus than we may perceive, how in sundry respects of great use & moment unto us, the words of our Saviour, (For I was an hungered, and ye gave me meat, etc.) may well be accounted a reason of the former part of his sentence, for the acquitting of the godly.  
As for those that can see no reason of this allegation of our Saviour, but the merit of the works there mentioned: they show themselves more then purre-blinde. And though they seek for help, both from Grammar, and also from Logic: yet neither of them, nor any of their riotous rhetoric will relieve them, in the pride of their opinion.  
The causal conjunction in Grammar, doth indeed serve to show the reason of a former sentence: but it doth not necessarily show a reason from the cause of a thing; but as often from the effect, and from other kind of arguments likewise, as from the cause. And Logic also, teacheth that there be divers kinds of causes, principal and less principal, etc. And of the principal and chief causes, every one hath a sufficient power, granted of God, ordinarily to produce the proper effect. Yet that there should be a meritorious cause, it cannot in the natural propriety of speech, which it useth, allow of it. And least of all, can it allow, that the less principal cause, should in any reason bear the name of merit, &c: such as are the works of the most righteous, in comparison of their eternal salvation, though we ascribe the most we may unto them.  
Hitherto of the words of our Saviour, in such sense as they may be accounted a reason: and that in divers respects, without any the least advancing of the merit of man's works.  
THe same words of our Saviour, may likewise be esteemed, as a law or rule, whereby he will frame or order his judgement.  
Question. How may this be?  
Answer. It may evidently appear from hence, that our Saviour will order his judgement, according to his law and Gospel.  

Explication & proof.  It is true that you say. For the faithful shall be acquitted by the Gospel, whereunto the law giveth witness: as we read, Rom. 3.20, 21, 22. by the works of the law, shall no flesh be justified in his sight: (that is, in the sight of God) for by the law cometh the knowledge of sin. But now is the righteousness of God made manifest without the law having witness of the law, and of the Prophets. To wit, the righteousness of God by the faith of jesus Christ, unto all, and upon all that believe. And the wicked shall be condemned by the law, which the Gospel establisheth: as Rom. 2.5, 6, etc. to the 18. verse. And chap. 3.31. Read also Matth. 5.17, 18, 19.20. And john 3.18, 19, 20, 21. And chap. 12.47, 48. And Heb. 4.12, 13.  
This is plain in our text, both on the behalf of the godly to their salvation, and also to the condemnation of the wicked. For to the one, (as we have already seen) he giveth the praise of well doing, in obedience to the law of God: which requireth mercy above sacrifice. And the Gospel (as we know) pronounceth the merciful blessed: and promiseth, (as was alleged before) that they shall find mercy. But contrariwise, (as we shall have further occasion to consider, in the other part of the sentence or judgement of our Saviour) he showeth that the unmercifulness of the wicked, which both the law and the Gospel do condemn: is a great part of the cause of their condemnation. For as we read in the new Testament, (beside the curse, which the law of God a wardeth) there shall be judgement merciless, to them that show no mercy. jam. chap. 2.13.  
Thus much concerning the words of our Saviour, containing the reason or rule of the first part of his judgement, as was said.  
It followeth now in the third place, that we come to those words of our Saviour, wherein he cleareth a doubt or scruple, which might arise from the same words of the reason: in that he saith not to the godly; The poor have been hungry, and ye fed them, thirsty, and ye have given them drink, etc. but thus; I was hungry, and ye fed me, etc. For how might this seem to be so, insomuch as our Saviour, while he was here upon earth, was not in such poor estate, as is here described? Much less, can he be thought to be in any want now, or ever since he ascended up into heaven. And beside, if it had been so, that our Saviour had been in continual distress and need of succour, while he was in this world: yet could not this succouring of him be performed by any, but such as were of that age wherein he lived.  
To the clearing of this doubt therefore, our Saviour doth (in way of prosopopei, or figure of speech, as it were) put the question into the mouths of the faithful: and then he himself answereth to the same.  
Qu. In what words doth he this?  
An. Then (saith our Saviour) shall the righteous answer him, (that is, they shall answer himself the King) saying, Lord, when saw we thee an hungered, and fed thee? or a thirst, and gave the drink?  
And when saw we thee a stranger, and lodged thee? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?  

Explication.  These are the words of the scruple or doubt. And they are the words which our Saviour ascribeth to the righteous: that is, to those who being justified by a true and lively faith; are also in some measure fruitful in the works of mercy, which are sometime called by the name of righteousness in the holy Scriptures. Neither need it be any marvel unto ut, that they should use these words of strange admiration, for the reasons above mentioned. And furthermore, who would not marvel to hear a Prince, being in royal estate, to make report of great succour to have been yielded him by such or such a poor subject of his, when the same his subject did little know unto the present day, that it was his Prince, whom he saw and tendered finding him in so pitiful distress, had not he himself acknowledged it? Wherefore much rather may the righteous, whom our Saviour speaketh of, have great admiration, we supposing they did little think that the person whom they succoured, was the Lord jesus himself: or that he would esteem it as if it had been done to himself in his great need.  
This speech also, may well show, that the disposition of those that be truly godly, is not to stand much in the remembrance of the good things that they have done already: but rather to judge themselves unprofitable because they have done no more good. And being thus humbled in themselves, it is the● property to rest only upon the comfort of God's free grace and mercy: and not upon the worthiness of any thing, that they themselves have done.  
Answer. But let us hear the answer of our Saviour. Which is that?  
Question. Then (saith he) the King wall answer, and say unto them, Verily I say unto you, in as much as ye have done it unto one of the least of those my brethren, ye have done it to me.  

Explication  This King, whom our Saviour speaketh or, is (as we know your Saviour himself. Let us therefore, consider so much the more reverendly of that which is said: as of that which containeth matter both of necessary information, and also of singular comfort, to all such as he speaketh of. And the rather also; because he uttereth that which he speaketh, in the person of the great king of heaven. For (as we observed before) when the words of Kings and great Princes of the earth, are usually of great note; but especially when they sit down judicially to hear and give sentence: then surely, the words of this King of Kings, and that concerning the most weighty and reverend judgement of all other; are worthy, not only in these words, but also in the whole description and course of the judgement, to be most reverendly regarded of us.  
And touching the present words, though they may well take away the former scruple and admiration touching the manner of the speech of our Saviour, I was an hungered, etc. Yet may they justly put us in to another admiration like to the former, that he should (as he saith) account so highly of all that is done to the poor and afflicted for his sake, as if he himself were in like necessity and alike afflicted here on earth, and had the same things done to him for his relief: and that therewithal, he doth remember them more exactly than we ourselves, either can, or aught to do: yea that he doth this, though we do them not, in so perfect a measure, or manner, as we ought to do them for his sake. Verily these considerations ought to engender very earnest thoughts and purposes in us, to be more in love with these duties, and more to tender such distressed persons then ever yet we have done.  
And here withal we must needs confess to our own great reproof, and likewise be hearty sorry, that we have not thought so earnestly and fully of this matter, as we ought: that we have not practised these excellent duties, in s●ch manner, or measure, as we should have done: that we have not beheld the face of our Lord jesus Christ, in the persons of the afflicted & poor Christians: and that we have not loved them with such a dear love, as our Saviour is to be loved, and embraced of us. Wherefore, for our further relief against our poverty; and failing in this behalf: let us weigh the golden words of our Saviour, with more try skoles and balance, than we have done.  
First, we may easily perceive that our Saviour is very earnestly desirous, that we should receive this point with strong apprehension: for therefore he doth not barely speak it, but with serious asseveration thus, Verily, I say unto you.  
Secondly, he expresseth his kind acceptation of these duties, by a particular account of the performance of them, not only in a general sum as it were: but even from one to one. For our Saviour saith, Insomuch as ye have done it to one of these, ye have done it to me.  
But not content with this; we see how (and I pray you let us well consider) that he addeth in the third place, that he doth not only accept of that succour, and relief, which is yielded to Christians of special calling and grace (such as shine as stars among the rest) but of that also, which is performed, even to the least of any of those, that do profess his name: whether lest in calling, or least in measure of gifts and graces, whosoever be true hearted unto him.  
Finally, that nothing might be wanting, which might encourage to these duties of mercy and compassion toward every one of his poor and afflicted ones: our Saviour honoureth, even the least of them, with the honourable title and name of his brethren. O how gracious is this benignity, of our most blessed and glorious Lord and Saviour! Blessed be his name forever. Whom would not these words effectually move, being duly considered (whether on their part that yield relief, or on their part that do endure affliction for Christ his sake) to show all good faithfulness unto him, and to rejoice in him with unspeakable joy, in what estate and condition so ever: seeing we may well perceive that the one sort, as well as the other, are highly and preciously esteemed of him?  
For he that so dearly loveth, and so highly esteemeth those that show mercy to any for his sake; cannot but bear like love and affection, to those to whom the mercy is showed: in as much as they suffer that affliction, which they endure, in the cause of our Saviour. And indeed, of both, they do perform the more excellent duty, and service to our Saviour: whosoever are content, (need so requiring) to want all worldly comfort, yea to endure all torments, for him, and his truths sake.  
Thus therefore (as was said before) we may easily perceive, that our Saviour is very earnest in commending the works of mercy and compassion, such as he hath mentioned: yea, and all other of the same, or like kind, no doubt.  
For (as hath been already observed) our Saviour in mentioning these for instance, did not mind to exclude any other. And beside that; insomuch as there are many other duties, of other sort and kind; and the same also more excellent than these, in that they do more immediately, and directly concern the Majesty of God, and are as the root of those: to wit, the true knowledge, faith, fear, and love of God in Christ jesus: these also will our Saviour assuredly crown in his servants. And on the contrary, insomuch as the condemnation of the wicked, shall not proceed against them, only because of their vnmerciful●es; but also for all other of their sins: as may appear, Mat. 5.22. where angry and unadvised words come into judgement, and chap. 12.36.37. every idle word, and Eccles. 11.9. all youthful pranks, and chap. 12. of the same book, in the last verse. Every secret thing, & 2. cor: 5.10. all that every man hath done, whether it be good or evil. How then cometh it to pass, that our Saviour maketh express mention, only of the mercifulness of the godly, with the actions thereof, to their praise here: as afterward, of unmercifulness only, to the reproof and condemnation of the wicked?  
Question. What may be the reason hereof?  
Answer. First, because through self-love, which is naturally most deeply rooted in us; we are very hardly drawn to the performance of these duties of love to our neighbours: yea most hardly to the duties of christian love to our christian afflicted, and impoverished brethren; how sharp soever their afflictions be, though it be hunger, (a very sharp sauce, as we all may know,) or nakedness, or any other.  
Secondly, because these duties, are the most familiar and plain testimonies of an upright heart toward Christ: whereas it is most usual with hypocrites to rest in the external ceremonies of the worship of God, without any further regard.  
Thirdly, because as the children of God are more merciful; and in the fruits of mercy, more plentiful & constant, to the succouring and helping of their needy and helpless brethren here upon earth: by so much the more lively, they do represent the divine image, and likeness of God their heavenly Father.  
And contrariwise, because where unmercifulness is, there doth easily lodge cruelty, and all other sin. And for that, as any are more unmerciful and cruel, so are they not only more unlike to Grd: but also more like to their Father the devil, who beareth this brand, that he is a murderer from the beginning.  

Explication. & proof.  These reasons may well suffice: and they have good warrant from the holy scriptures of God.  
For first, as touching the difficulty: the uncessant instructions, rebukes, and exhortations, with so many & often repeated promises & threatenings, tending this way set down in the holy scriptures, are a plentiful & demonstrative proof of it. Ter giversatrix nostra caro est: & ad benefaciendumpigra. Alas our sluggish nature shukketh at it, when it cometh to any matter of contribution, from the purse to alms, or to any other holy use: albeit we would seem to be with the forwardest in hearing, or talking of the word, & in commending of well doing, etc.  
Secondly, that these duties are of all other, the most familiar and plain testimonies of an upright heart toward our Saviour Christ: it may likewise be evident from the holy scriptures, because fewer of such have been charged and detected or hypocrisy, then of the other: as may appear by the usual practice of the holy Prophets, who have from the want of these duties improved the religion and worship of those, that were zealous in outward ceremonies: but never convicted any of hypocrisy, who have proved themselves by the works of mercy, 
Nulla re alia, itae declaratur generaliter, animus erga Christum sincerus atque ista allectione propter Christae. Musculus.  to be merciful men. And in this respect, well saith a learned man, that sincerity of heart toward Christ, is in no other thing so generally declared, as in brotherly love for Christ's sake. For whereas love may be declared these two ways, either to the parties themselves who are loved, or to others for their sake: this latter, is a more sure confirmation than the former, in so much as he that will do this, will much more do the other, if opportunity shall serve: but it followeth not so strongly, on the other side. Whereupon very well concludeth the same learned man. Non potest igitur certius declarari qua simus erga Christum fide, & charitate, quàm in ijs qui ad Christum pertinent, & maximè illis qui contemptissimi sunt. It cannot be more certainly declared, how faithful and loving we are toward Christ, then by our dealing toward them, that belong unto him, and chiefly to them, that are most contemptible among the rest.  
Now thirdly, that by mercifulness, and the works thereof, we do specially resemble the image or God our heavenly Father, it may appear by calling to mind the speech of our Saviour, mentioned not long before, out of the 6. of S. Luke, verses 35. ●6. and Coloss: 3.12. And on the contrary, that the unmerciful and cruel men, do thereby show themselves the children of the Devil, and to bear his image: that one place of our Saviour is very plain. Ioh: 8. ●4.  
Thus therefore, all the reasons mentioned, why our Saviour standeth so purposedlie upon the works of mercy, have their warrant from the holy Scriptures.  
And herewithal, we may see a lively representation of the state of the whole true Christian Church here upon earth, in that it standeth in these two sorts of people; either those that are poor and afflicted for Christ, and his gospel sake: or th' se that have a merciful regard of such, whosoever, for the time, are in prosperity themselves Likewise, we may see on the contrary, what the state and condition of the false or malignant church is, in that it consisteth of such, as either do persecute the true faithful Christians, or at the least, do neglect them, being persecuted. Let us therefore be careful to show ourselves, while we are at liberty, members of the true church of God, in pitying and relieving those that be in want, and in trouble, according to this excellent doctrine of our Saviour: and as we are admonished, Heb. 13.2.3. Let brotherly love continue. Be not forgetful to lodge strangers. etc. Remember them that are in bonds, as if ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Yea, let us be prepared to suffer ourselves, if so God shall show it to be his good will, by callng of us forth, thereunto. But in no wise, let us be like them that give themselves to pleasure without all fellow-feeling of the afflictions of joseph, according to that reproof of the Prophet Amos, chapped: 6. verses, 1.2.3.4.5.6.7.  
But yet one thing more. Insomuch as our Saviour, in all his speech of mercy, may seem to make no mention of any, to whom that mercy, which he will reward, is showed: but of such as are Christians, even such as he calleth his brethren.  
Question. Do we not stand bound to relieve any other but such? or if we do, is there no promise of reward belonging thereunto?  
Answer. The Apostle Saint Paul, who both spoke and wrote by the spirit of our Saviour Christ, saith plainly, that it is our duty, to do good unto all, but specially to them of the household of faith, as we read, Gai: chap: 6. the 10. verse.  

Explication  It is true. All are to be succoured, yea even our enemies, according to every man's ability, and as just cause is offered: with such caution always, as it must be to win them to the Lord: and so as the faithful in like necessity, already gained and won, must have, as it were, the double portion.  
But to speak fully of the right manner of exercising the fruits of mercy and beneficence, it would require a larger treatise, 
A Treatise of christian Beneficence.  than now were meet to be stood upon. I will refer you therefore, to that treatise, which is already written of this argument: and published to be read of you, at your best leisure. Only, this let us briefly put ourselves in mind of, that for want of due discretion in the exercise of these duties, the mercies of many are of no reckoning before the Lord. As for example, when of blind devotion, or ignorance, any are beneficial to Papists, and other heretics: or of a fond pity to vagrant and vagabondly persons, as though such were commended to our care, by our Saviour. And so they are indeed, but to such a care, as wherein it is of late years well provided for them, that they should becaused to leave their wandering life, and to live so, as they may in a better course and order be provided for. In which course, God of his infinite mercy grant, that they may be duly looked unto. And as touching the present instruction of our Saviour, we may be sure, that they are no such disordered persons, whose relief from door to door, he will so highly commend, and reward, at the last day.  
Wherefore, that we deceive not ourselves, in mistaking the works of mercy, which our Saviour, according to this his holy doctrine, will then reward: these things hereafter following, are very requisite.  
First, that they themselves, who do show mercy, be true believers, and not lose and carnal professors of the Gospel. For the works of mercy, either of heathen men, or of hypocritical Christians, come not into this high reckoning before God.  
Secondly, that they have special regard of the faithful, in the exercise of their mercy: and that, of love which they bear, not so much to them, as to our Saviour himself, who professeth himself, to be an hungered, when they are hungry, etc.  
Thirdly, that they be not weary of well doing, for one or a few good works: as our Saviour giveth to understand, by his multiplying of many works together. Neither that we stay in the duties expressed, neglecting the rest: but that we join all other of like kind with these. Such as are instruction to the ignorant, counsel to the unstable, consolation to the feeble minded, remitting of debts to those that have not to pay, lending to preserve those from debt, & the danger thereof, who are ready to fall into it, preservation out of any other danger, as of imprisonment, if we may by any lawful means deliver any that they fall not unjustly into it: finally prayer, that alone, if we cannot be otherwise helpful.  
Fourthly, that they be not only beneficial to the Christians of greater note, and common estimation in the Church; but also even to the meanest and least among them: for so saith our Saviour expressly.  
Fiftly, that they put no confidence in their works, how many, or how great so ever they be in their own privity, or in the eye and judgement of any other man. And such a disposition doth our Saviour seem to respect, when he describeth them saying, When saw we thee an hungered and fed thee? etc.  
Sixtly, that they do not think, that these works of mercy, do privilege them, that they should be negligent, and careless in any other duty of true Christian love and godliness. For as we read, Math. 5.19.20. Whosoever breaketh any of the least commandments (of God) he shall be called the least in the kingdom of God.  
Finally, that we do no ways misconstrue this description of our saviours last judgement, we may not think that there shall be any long time granted, for men to plead for themselves, after the manner used here below, in earthly assizes and judgements. For all things shall doubtless, be both begun, and also finished, with singular celerity, and expedition: insomuch, as the separation (as we have seen) is so made before hand, that the judgement of one sort, shall be the common judgement of all of the same sort, as well touching the godly as the wicked. Only the order is described, by our Saviour, touching certain of the circumstances, in such manner, as may best serve for the instruction of those, that belong unto him, how they are, even to the end of the world, to prepare themselves, that they may be saved, at his appearing: and how in substance and effect, it shall be accomplished, though otherwise, for the manner of it, it shall be so glorious and reverend, as now we cannot fully conceive of it, no more than we are able to look upon the Sun, in the strength of the brightness thereof.  
And thus far be it spoken, concerning the former part of the sentence of our Saviour, for the acquitting of the faithful: as well touching the sentence itself, as the reason, or law, and rule: and also concerning the clearing of that doubt, which our Saviour saw might arise from the same.  
THe second part of the judgement, is yet behind.  
Question. Which is that?  
Answer. Then (saith our Saviour) shall he (that is, the King) say unto them on the left hand, Depart from me ye cursed, into everlasting fire, which is prepared for the devil, and his Angels. For I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink: I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sick and in prison, and ye visited me not.  
Then shall they also answer him, saying Lord when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  
Then shall he answer them, and say, Verily, I say unto you: in as much as ye did it not to one of the least of these, ye did it not to me.  

Explication.  Our Saviour having finished the first part of the judgement, he doth in these words, in like order describe the second: first setting down the sentence or judgement itself: secondly, the reason or rule of it, and thirdly the explication of the reason, to the justifying of the sentence, against the excuse or plea of the wicked.  
But before we come to the words of this part of our text, two things may not unprofitably be observed of us. First, the reason of the order, why our Saviour Christ doth first judge; that is to say, absolve and acquire, yea pronounce the sentence of perfect salvation and glory, concerning the godly: before he will come to give sentence of condemnation against the wicked. And secondly, to what end our Saviour should thus diligently set forth, and describe this latter part of his judgement, seeing the godly are free from the condemnation of it: and as for the wicked, they will not regard any thing that is said, to move them to take the way to escape it.  
Question. First therefore, what may be the reason of the order which our Saviour useth?  
Answer. This it a real demonstration, that the Lord delighteth more in the salvation of the godly, then in the condemnation of the wicked, simply considered.  

Explication & proof.  It is so indeed. And therefore doth the Lord profess by his holy Prophet, that he doth not delight in the death of a sinner, but rather desireth that he might repent, and be saved: as we read, Ezeck 18. This also doth the Lord account the perfection of his glory, to be a God of infinite mercy, to the salvation of all such as shall believe in the name of his Son, and unfeignedly repent them of their sins: as Ephes: 1.6. God the Father hath predestinated us, to be adopted through jesus Christ unto himself, according to the good pleasure of his will. To the praise of the glory of his grace.  
And beside this, insomuch as the Lord had appointed in his counsel, that his elect, as a part of their advancement, should judge the world: the Apostles to sit upon twelve thrones to judge the 12. tribes of Israel, as we read, Mat: 19.28. and all other of the faithful in their measure and degree, as 1. Cor: 6, 2, 3 and Revel: 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, and sit with my Father in his throne.  
Nevertheless, this judging of the world, by the holy Apostles, and all other the Saints of God, it is not so to be understood, as if either the one or the other, should communicate with the sovereignty of our Saviour, which is only properly & entirely belonging to himself: but that they should, after a sort judge and condemn the world, by their acknowledging, & consenting to the righteousness of our Saviour Christ executed therein.  
Thus much concerning the first point.  
Now secondly, to what end doth our Saviour describe his proceeding, which shall be against the wicked, as well as he hath done that which shall be on the behalf of the godly? seeing (as was said) the godly are free from it, and the wicked reprobates will not be reclaimed, or made careful to avoid it, by any thing that may be said?  
Question. To what end therefore, may our Saviour be thought to do it?  
Answer. Though it is certain and true, that there is no condemnation to the godly, Rom: 8.1. neither will the wicked by any means grow to be wise, as we read, Isai: 26.10.11. Prou: 27.22. Yet it is of very good use in respect of either of them.  
Question. How may that be?  
Answer. First, in respect of the godly, who have great need both to be helped against that security and carelessness which is ready to creep upon them, if they should not be awaked by the consideration of the fearful judgements of God, and specially by the consideration of his last judgement: who also have like need, to be comforted against the cruelties of the wicked, here in this life, by the consideration of the most contrary state and condition wherein they shall be, in the world to come. For one contrary is made more lightsome and clear, by comparing it with the other, as if white and black were laid together.  
And in respect of the wicked, there is likewise very good use of the publishing of this their last judgement.  
For although they will not learn hereby to repent, that happily they might escape it: yet it doth some thing restrain them from extremity of wickedness, which otherwise they would the rather run into.  
And if it have not this effect, yet shall they be the rather, left without all colour of excuse.  
These things are so plainly agreeable to the holy Scriptures, that we will not stand to allege any particular proofs thereof at this time. None can, by any colour of reason, deny these uses of the description of the last judgement, concerning the condemnation of the wicked.  
And beside that which is already said, it is furthermore profitable to those of the children of God, who are lying yet in their sins: to the end their conversion may be the more speedily and effectually furthered thereby. For who, hearing, and believing at any time, how woeful the state of the wicked shall be; and that also to continue for ever and ever: will not (if there be any the least grace) from this so fearful an admonition, begin to withdraw himself from the ways of the wicked, that he may be delivered from the partaking, of their most terrible torments?  
But let us come to the words of our Saviour.  
Wherein, first concerning the sentence itself, let us obs rue the contrariety, betwixt it and the former, in the several branches of it. For in that; he calleth and encourageth the godly to come unto him, saying, Come unto me: he e he abandoneth the wicked from him, saying; Depart from me. There, he calleth the godly, the blessed of his Father: here, he calleth the wicked, cursed once. There, he saith, that the kingdom was prepared before the foundations of the world, for the children of God: here, he affirmeth that Hell fire is prepared for the wicked. There, he giveth to understand, that the godly shall have their communion with him, and the holy Angels: here, he telleth the wicked, that they shall have their fellowship with the Devil and his wicked Angels.  
The comparison thus touched; let us now consider of the latter part of the sentence, more simply in the own nature: according to the several parts, or members of it.  
We may consider of them in this order. First, who the persons be, that shall be condemned. Secondly, what the punishment is, whereunto they are to be adjudged.  
The persons are said to be such as are Cursed: and they are no doubt accursed of God. Nevertheless, our Saviour doth not call them the Cursed of the Father, or the cursed of God: as he had said of the godly, that they are the blessed of the Father The reason may be, for that no man is simply cursed of God, but by reason of his corruption and sin: whereby he maketh himself justly subject to the curse of God. For sin is the proper and immediate cause of that curse, which falleth upon any.  
And the curse is the next forerunner of condemnation.  
For this cause therefore, it may by good reason be conceived, that our Saviour Christ spareth the name of God, or of the Father, though he had used it before; that every man might find the cause of the curse in himself: and the cause of blessing, to be in the free grace and mercy of God; who is the only true and proper fountain thereof.  
Furthermore, touching the persons, of whom this sentence shall be principally pronounced: by the course and tenure of it, it is evident, that they are, and shall be such, as be professors of the Gospel, both jew and Gentile: yet hypocritical Christians, because of their hypocrisy, are more accursed, than they that never heard of the Gospel: according to the saying of our Saviour, that it shall be easier for them of Sodom and Gomorrha, at the day of judgement, then for such.  
Thus much for the Persons.  
The punishment is to be considered, first in two several parts and degrees; and then in some further amplifications of it: setting forth, both the certainty of it, and also the most hideous, and woeful uncomfortableness of it.  
The first part of the punishment, is a separation from Christ, and from the joys and glory of his heavenly kingdom for ever. Departye from me, saith our Saviour.  
As though he should say. Howsoever ye have presumed to boast of my name, and to promise to yourselves, the kingdom of heaven (as we know that the wicked are ready, both to think and to speak, that they look to be saved as well as the best) yet, saith our Saviour, Depart from me: ye have no part in me, or in my coming, or with my redeemed. And as he said before, to the foolish virgins, I know ye not: so doth he speak to the same effect, here in this place. This therefore, shall be the first degree of the punishment: that it shall be a frustrating of all hope of happiness for ever. It may be called, the punishment of deprivation, or loss of the greatest good, that might possibly be obtained.  
The second part, or degree of the punishment, may be called the punishment of feeling or smart: yea of the enduring of the greatest evil, or woe, that can befall any creature. This latter part of the punishment, is called fire, for the sharpness of it: yea it shall be fire of such a kind, as God shall make a fit executioner of his most severe wrath. For let us not deceive ourselves, God is able as easily to do both the one and the other: as he hath already given to every creature, that nature and disposition, which they do presently enjoy. The same punishment, is said to be everlasting; because it shall be such a fiery vengeance, as shall always torment and burn: and yet never, either consume and waste itself, or the matter which it shall burn. This everlasting fire, shall not only torment the body, but also the soul. Yea the soul, not only by the body; but properly, and in the own nature. For it shall be such a fire, as shall torment the spiritual nature, of the very devils themselves. Herein therefore, doth their judgement exceed all human judgements, that ever were, or can be. For the most grievous of them, are but bodily; they cannot touch the soul: they are but temporal; they cannot be prolonged for ever: nay, they cannot extend further, than the term of the natural life. O therefore, whatsoever the judgement of man shall be of us, or upon us: let us be careful I beseech you, that we may escape this most heavy and everlasting punishment, which shall proceed from the most terrible judgement, of the divine Majesty of the eternal God. We do not without cause, pity those that run on in their sins, as it were hasting a pace to this destruction. Let us learn to pity ourselves. And when we shall do so; let us magnify the goodness of the Lord our God and heavenly Father, in this behalf: acknowledging, that he hath herein showed on us, his inestimable pity, and compassion. For otherwise, we should be as careless, as any other are.  
But let us proceed, to such further amplifications of this punishment, as the words of our Saviour, do point us unto: to wit, the certainty of it; & the most woeful and hideous uncomfortableness of it.  
The certainty of it, is argued from the cause; in that our Saviour saith, that it is prepared for the wicked: yea no doubt, even as certainly, as God hath prepared heaven for his elect children; according to the saying of our Saviour in the 3 of john. He that believeth not, is condemned already: to wit, if he harden his heart in his unbelief, against the doctrine of the Gospel? In the last verse of the 30 chap: of the Prophet Isaiah, the Lord threatening the destruction of the enemies of his Church (he alluding to a doleful place, near unto jerusalem, where, through outrageous superstition, parents did most unnaturally burn and torment their children, under pretence of sacrificing them to God: as we read. 2. Chron: 28, 3, & ch. 33.6. And Ier 7.31.) the Lord (I say) in that place of the Prophet Isaiah, alluding to that doolful place of cruel superstition: he describeth the most doolfull destruction of the enemies of his church for ever, in these words. Tophteh (or as the name of the same place is called Topheth, Ier: 7 31. alleged even now, and likewise, 2. King. 23.10.) it is (saith the Lord) prepared of old: it is even prepared for the King: he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord, like a river of brimstone doth kindle it. Whence it grew, that, Hell, the place of the eternal torment of the wicked, was of the godly (the haters of this horrible idolatry) from the name of the possessor of that place: who was the son of Hinnom, called the valley of Hinnom: according to that saying of our Saviour, Mat: 5.22. Whosoever shall say Fool, shall be worthy to be punished with Hell fire. The word which the Evangelist useth, is Gehenna, with some little difference, or deflection from the hebrewe words (Geh bhen-hinnom) the valley of Ben-Hinnom. So then, we may say of hellfire & of the torment itself (as was said of the place of the torment) that God hath certainly prepared it of old, for the most miserable, and perpetual torment, of all the wicked.  
The last amplification of the punishment, which our Saviour will adjudge the wicked unto; is from an adjunct, as we may call it: namely, because therein, they that have refused the communion of Christ, and his Church; shall have their fellowship with the devil and his Angels. That is to say, with the whole company of all devils, or wicked and unclean Spirits. For so are these words of our Saviour (the devil and his Angels) to be understood, according to that Revel: 12.7. There was a battle in heaven, Michael (that is to say Christ) and his Angels, fought against the dragon (that is the devil) and the dragon fought, and his Angels, that is to say, all the rest of the devils. For so the holy Scriptures speak of them, as being subject after a sort, to one principal. Mat: 12.24. But herein, we must take heed that we be not over curious. Only, these two points, are worthy our consideration. First, that seeing this punishment of everlasting fire shall be so great, as it shall torment the devils (according to that, Mat: 8.29. and 2. Pet: 2.4. etc., Jude verse 6.) it must then needs be of that force, that it shall make the stoutest among men, to tremble and quake under it. Secondly, that insomuch as in our judgement (whatsoever the wicked think) it is a very uncomfortable estate, to be yoked with Idolaters, Blasphemers, Traitors, Murderers, and such like (for miserable comforters are they all) much more hideous shall it be, for the wicked to have their joint portion of torment with all the devils of Hell: whose temptations they have followed, in their wicked lusts, and sinful pleasures all their life time.  
Hitherto of the latter part of the judgement of our Saviour against the wicked: to wit, of the words of the sentence itself.  
NOw followeth the reason, or rule and law of the same.  
Question. What are the words thereof?  
Answer. For (saith our Saviour) I was an hungered, and ye gave me no meat: I thirsted, and ye gave me no drink.  
I was a stranger, and ye lodged me not: I was naked, and ye clothed me not: sick and in prison, and ye visited me not.  

Explication.  This reason, or rule and law, whereby the judgement is ordered; is to be understood, as containing in it a full and sufficient cause of the condemnation of the wicked. For even unmercifulness alone, is of itself very damnable. There shall be judgement merciless, to them that show no mercy, saith Saint james. And yet we may well understand (as was touched before) that it goeth not alone. For any sin, will easily lodge in the heart of the unmerciful man: neithere shall any other sins of theirs be neglected in this judgement, though this only be expressed. For (as we know, and as it hath been observed before) all angry and unadvised words shall come into judgement, Mat: 5.22. yea every idle and vain word: chap: 12, 36.37. Likewise all youthful pranks, Eccles. 11.9. And chap: 12. the last verse. Every secret thing shall come unto judgement. Yea, 2, Cor: 5.10. All things are reckoned within the compass of the last judgement. All failings in the duties of our-severall callings: and all transgressions of the law of God, whatsoever. The reason why our Saviour made choice of this sin of unmercifulness, for the conviction of the wicked: hath been already rendered, when we spoke of the contrary virtue of the godly, in the other part of the judgement.  
That also which was alleged before, to the praise of the godly, for their fruits of mercy, through the gracious acceptation of our Saviour: it serveth here, in his justice, to show the indignity of the unmercifulness of the wicked; insomuch as he taketh himself to be neglected, when as any needful or afflicted Christian is not relieved.  
Question. But what? Shall all those be condemned, that do not practise the duties of mercy, here expressed?  
Answer. The reason of this latter part of the judgement, is only against such, as having this world's good, do shut up their compassion, & close up their hands, from their distressed brethren.  

Explication & proof.  It is so in deed: the reason of our Saviour is so to be understood. For it is evident and clear, that even of those that are needy and distressed themselves, our Saviour hath his blessed number: though they be such as be so far from relieving other, that they cannot secure themselves And besides, sometimes, even those that gladly would relieve those Christians, that are shut up in prison: cannot be permitted to have access unto them, or to send that succour, which they desire they might. Some also, are so unapt to comfort those that be in distress, either in prison or in grievous sickness. etc. that they should in visiting of them more discomfort, then comfort them: much like unto those, to whom the Apostle said, what do ye weeping and breaking my heart? Act: 21, 13. Nevertheless, this we may be bold to say, that none of those do belong to the kingdom of heaven, but shall be condemned by this sentence of our Saviour: whosoever have not an unfeigned willingness and desire, according to their ability, and according to that just occasion which God giveth unto them, to feed the hungry, to clothe the naked, etc. Or if they cannot themselves, have no care to stir up, and persuade others thereunto, that are able. Or if being able for wealth, and though unfit in some other respect (as was mentioned even now) if they should not send their good will and the fruit thereof, by others that are meet to be employed in such cases. Or if not able to do any thing else, they should not be careful, to pray for me afflicted, as the church did for Peter: when none might come at him, but his armed enemies and keepers. Act: 12.5.  
Such as should thus far fail in mercy, should show plainly, that they have no true love to Christ, according to this his sentence here: nor any truth of religion in them, as we may perceive by that which the Apostle james saith, chap: 1, 27. Pure religion and undefiled even before God the Father is this, to visit the fatherless, and widows in their adversity, and to keep himself unspotted of the world.  
Here therefore (as we see) is most urgent and necessary cause offered, that every one should suffer themselves to be earnestly admonished; yea that every one, should most seriously admonish & warn themselves, to take heed, even under pain of damnation; how he do neglect to practise the duties of mercy: and namely those common & familiar duties, which our Saviour doth by name, thus often, rehearse and report unto us. Let every one take heed, how he say, or think himself not to be able; when God knoweth he is, & may well spare some portion this way: if not much, yet of a little, to spare a little. And if the meaner sort, be not to be excepted: much less are the richer; and least of all, such as have greatest abundance. It is one principal duty wherewith the King standeth charged: to judge, deliver, and save the poor & needy, and him that hath no helper, and to be merciful unto him, Psal: 72. v. 4.12.13.14. And Ps: 82.3.4. Neither let such as be greatly rich, think that it shall excuse then, so give some small or dribbling portion this way; when they are excessively prodigal & expensive in their own diet, & in feasting of their rich friends: likewise in costly apparel, & buildings: in gaming & pastimes, etc. and some even in superstitious idolatry to dumb images, to dead Saints, with neglect of the living.  
Finally, insomuch as all such as do not feed the hungry, nor clothe the naked, nor lodge the harbourless, &c: shall even for their omission of these duties, be damned for ever to Hell fire; yea though it may be, they have gotten their goods in lawful courses of trading, or otherwise by inheritance, &c: how may any of those think, that they shall escape; whosoever, not only of pride, and squaimish daintiness, will not visit or look once upon the sick and forlorn; but of contempt and hatred, do show themselves worse than the rich man, whose soul was thrown down to hell, for not feeding and clothing poor Lazarus, as we read, Luk, 16.19.20. & c? In so much as by their cruel oppressions, and fraudulent courses, they famish such as had bread; strip and leave naked such as had clothing; take the beds from such as had lodging; in that they themselves will neither relieve the servants of God, nor willingly suffer others that would, to do it, etc. Assuredly, the case of such, must needs prove most woeful, at the day of the last judgement.  
But it may be, they are not persuaded, that there shall be any such judgement, as we speak of. Be it that they are not persuaded: yet they hear what our Saviour saith. Wherefore, if they were wise; although it were but a matter doubtful: they would make sure, and not hazard themselves so deeply, as they do. Hitherto of the reason, or rule & law, of this latter part of the sentence.  
Now let us proceed to the clearing of this reason, against the reply of the unmerciful. And first, let us hear the words of our Saviour again.  
Question. Which are they?  
Answer. Then (saith he) shall they also answer him, saying, Lord when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?  
Then shall he answer them, and say, verily, I say unto you: in as much as ye did it not to one of the least of these, ye did it not to me.  

Explication.  Here have we both the reply of the unmerciful, & also the answer of our Saviour, to the clearing of his foremer reason: and to make it, as it were, currant against them. Let us consider a little of either of them.  
And first, touching the reply of the unmerciful; the very change of the form of speech, in the more incitate contracting of it, in comparison of the former speech ascribed to the righteous and merciful: it giveth us just occasion to observe the diverse, yea the contrary affection & spirit, wherewith the speak.  
The righteous (as we saw before) spoke with admiration, & with a modest mind & spirit: but these speak hypocritically, as if they had been reverendly affected toward our Saviour, with a mind, willing & ready to justify themselves: as if forsooth; they would never so greatly have failed Christ, if they had at any time, seen him; either an hungered, or a thirst, or naked, etc. And they go away very roundly with the matter, as if it were like to go wholly on their side, or else they must have wrong etc. So that the speech is fitted, so as it may well be ascribed to all justificiaries, & superstitious persons who (like enough) seem to themselves, to be in nothing, failing to Christ: seeing they give liberally to the maintenance of the Images, and pictures, & false worship of Christ, and of his Saints departed this life: and it may be that some of them do give liberally to the superstitious poor, to make to themselves beadsmen, & to confirm them in their blind devotion, and to augment their own merit, etc.  
But our Saviour, quickly strippeth all such of whatsoever they may pretend; dispatching them with this answer, as it followeth in the second part of our present text: Verily, I say unto you: in as much as ye did it not to one of the least of these (our Saviour pointing as it were with the finger to his holy Saints, & martyrs, and to all poor godly Christians, appearing before him) ye did it not to me: saith our Saviour. Yea though it may be (as was said of us before) they showed their superstitious, & iustificiarie mercy, to many of their own brood, both almsmen & vagrant people. For this is the nature of all the wicked, that they will choose to show their mercy and liberality (such as it is) to any: rather than to those, that do truly fear God, and withdraw themselves, from all their wicked superstition and idolatry.  
And this maketh all their devotion, and mercy, thus vile and contemptible in the sight of the Lord, that he will not once make mention of it.  
And thus with one answer, and that in very serious manner; our Saviour doth at once, both discover the vain confidence of hypocrites. and also, as it were clothe the godly poor, even the least of them, with singular honour: in that he doth profess that he will account himself neglected, when they are not duly tendered and regarded.  
The which may worthily encourage us, and all other, even to the end of the world: patiently and joyfully, to endure every kind of trial, wherewith it shall please God to exercise us, for the testimony of his holy truth and Gospel.  
Thus far of the judgement of our Saviour Christ in either part of it: both for the acquitting of the godly, and also for the condemnation of the wicked.  
IT remaineth only, that we do consider of the execution of the sentence, both concerning the one sort, and also the other.  
Question. In what words is this contained?  
Answer. And these (saith our Saviour) shall go into everlasting pain, and the righteous into life eternal.  

Explication  These words, concerning the execution: our Saviour speaketh indeed, by way of prediction and prophesy, until the time, that they are to be fulfilled.  
Nevertheless, it is at sure and certain, that they shall in due season, take their effect, according to the holy counsel and purpose of God; as if they were already perfectly accomplished: according to the more full description thereof. Matth: 8.11.12. and Luke 13. verses 23.24.25.26.27.28.29.30. Where, by occasion that one said to our Saviour. Lord are there few that shall he saved? He said to them (that is, to him that asked the question, and to the rest that were present) Strive to enter in at the strait gate: for many I say unto ye, will seek to enter in, and shall not be able. When the good man of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord Lord open to us, and he shall answer and say unto you, I know ye not whence ye are. Then shall ye begin to say, we have eat and drunk in thy presence, and thou hast taught in our streets. But he shall say. I tell you, I know ye not whence ye are: depart from me all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall ●ee Abraham, and Isaak, and jacob, and all the Prophets in the kingdom of God, and yourselves thrust out of doors. Then shall come many from the East and from the West, and from the North, and from the South, and shall sit at table in the kingdom of God. And again, Matth: 13: 41.42▪ 43. The wicked shall be cast into a furnace of fire. There shall be wailing and gnashing of teeth. Then shall the just men shine as the Sun in the kingdom of their Father. He that hath ears to hear, let him hear. Likewise, john, chap: 5.29. And 2. Thes. 1, 6, 7, 8, 9, 10. According also to the holy prophesy of Daniel, chap: 12.2, 3. And thus we see, that there are diverse testimonies, for the further confirmation, of the full execution of either part of this last sentence, and judgement, to be pronounced by our Saviour.  
But let us weigh them severally and a part.  
And first, whereas our Saviour affirmeth, that it is most sure, that the wicked shall go into everlasting pain, yea even into the furnace of fire: and therewithal also, into shame and perpetual contempt, as the Prophet Daniel hath foretold; where shall be weeping and gnashing of teeth: where also, beside that the fire shall never be quenched (as our Saviour affirmeth, Mark, 9.43) the worm (to wit, of a guilty and convicted conscience) never dieth, but lieth always gnawing as it were, and nipping, or stinging as a ferpent in the bosom, according to that, Isai: chap: 66, 24. where shall be no rest either day or night, Revel: chap 14.11. where also, as we have seen before, shall be the most woeful and hideous company and fellowship of the devils: where also death, and torment shall bear their full sway: Revel: chap: 20.10. and verses 14 15.  
O therefore in all these respects, how heavy and fearful shall this execution be! Heavy and fearful I say: first, in that it is a separation of the wicked from him, in whose favourable presence only, standeth the comfort and happiness of life. It were an uncomfortable thing, for a subject to be banished for ever from the presence of a gracious Prince here upon earth: as we may take the example from Absalon, 2. Sam: 14.32. concerning the bitterness of his banishment, from the Court of the King his Father. But what is this, in comparison of that? The anger of an earthly King, is as the messengers of death: Proverbs 16.14. how much more then, he indignation of the God of heaven?  
We may fear the anger of any earthly King, more sometime, then there is cause; but our fear, can at no time, exceed the anger of God, whensoever it is kindled against us: according to the Psalm: 7, 6, 7. Thou, even thou art to be feared, and who shall stand in thy sight when thou art angry? And Psalm: 90, 11. Thine anger is according to thy fear. But specially, in the execution of this last judgement, yea though we should consider it, but in this first degree of it: in that the wicked shall for ever be abandoned from everlasting life, and from the glory thereof.  
But it is yet more fearful; in that they shall be punished with vexation and torment, both bodies and souls; not for a certain space of time, and so to end; but for ever and ever world without end: not to endure vexation and torment in some small measure, but in all extremities easeless, and remediless, as well as perpetual and endless. For hence it is, that it is compared to fire, yea to everlasting fire; and the same also so violent, that it shall make the mighty devils to bewail their estate under the revenging hand of God, in the midst of it: as we may perceive by that which we read, Matth: 8.29. and in the 6. verse of the Epistle of Jude, as was alleged before: it being such a fire, as though it have a consuming nature; yet shall it never consume and devour this fuel of God's wrath, which shall be once cast into it.  
A long linger grief (as we know) though it be not exceeding sharp: yet it is, by reason of the continuance, very tedious. Much more tedious therefore, must it needs be, if it be both grievous, and also of long durance. When King Saul had his death's wound, he accounted his misery the greater, because his armour-bearer refused to kill him out of hand, 1. Sam: 31.4. And Deut: 28.65.66.67. It was threatened, as a heavy punishment of God upon the Israelities (if they would not obey the commandments of God) that they should have no rest, but be cumbered with a trembling heart, both night and day: so that in the morning they should say, World God it were evening, and at evening, Would God it were morning, for the fear of thine heart, which thou shalt fear, and for the sight of thine eyes, which thou shalt see. But what is all this, and all the most grievous diseases and torments of this life; though they were continual by the colic or gout, or any other: yea, though they met altogether in one man, in comparison of the eternal torments and dolours of Hell? Wherefore, dear brethren, let us by all means, take warning by this doctrine of our blessed Saviour: that we may be careful to avoid them. Verily, the misery shall be above all our understanding, so woeful: that we may justly account ourselves happy, and blessed of God, if we may escape if; whatsoever fiery affliction we endure here in this world: yea though it should be all the days of our life; and the same also, prolonged never so many years.  
Neither, let any wicked man, abiding in his sins, flatter himself, when he heareth these fearful things: saying, God forbidden; as the wicked pharisees said to our Saviour, when he spoke to them of this judgement of God, Luke, 20.16. For this part of the judgement, shall be as certainly executed, as that other which followeth in the next place: concerning the everlasting, and most happy life of the godly.  
Wherefore, to the end we do not weaken the comfort of our faith, concerning the eternity of the blessed life: let us in no wise give place to any doubting, or lessening of the terrors and torments of the eternal and cursed death. For doubtless, the doubting of the one, would undermine, and weaken the assurance of the other.  
If any ask, when this execution shall be: he may easily learn from this description of our Saviour, that it shall follow immediately upon the pronouncing of the sentence by him; whensoever that shall be.  
The going of the wicked into that everlasting pain, which our Saviour speaketh of; shall not be with their good will, but no doubt, altogether against their wills: like as the thief or traitor goeth to the Gallows, or to any other place of execution. Or rather, infinitely more unwillingly, than they go: though they be most justly adjudged unto it. For they may be yet in some hope; that God will at the last have mercy upon them: but these can have no hope. All time of mercy, is utterly expired, and ended with them. Let this suffice, touching the first part of the execution, concerning the condemnation of the wicked.  
The second part of the execution, which was the first of the sentence, or judgement: that is now to be weighed of us; in that our Saviour saith, that the righteous shall as certainly go into life eternal, as the wicked shall go into everlasting pain. But they shall not go unwillingly (as was said even now of the wicked) but most willingly, and joyously, and thankfully to God, for so inestimable an advancement: as revel. 19.7, 8, 9  
The time when they shall go, shall be immediately after the sentence given: that is to say, before the sentence shall be given against the wicked. Whereby it may be evident, that our Saviour doth not here speak of the order of the execution: but of the certainty of it. And the reason why he mentioneth the execution of the latter part of the sentence first, is only according to that method, or order of an hysterosis, very familiar in the holy Scriptures.  
But leaving these points of circumstance; let us come to the matter itself's to the end we may conceive aright of the excellency of God's eternal mercy, toward the godly, in this inestimable blessing of eternal life.  
To this purpose, it shall be good for us, to know first of all, that it is a distinct blessing, from that life of God, which he communicateth unto us in this world; though it pleaseth him to give us a taste of eternal life, by the first fruits of his holy Spirit: according to that Heb. 6.4.5. For that which the unregenerate, and unsanctified, have only in taste; the children of God have not only in taste, but also (as we may say) in sound and nourishable digestion, in some measure: to their preservation, and strengthening, to the full fruition of everlasting life, in the Kingdom of heaven. And therefore it is, that this everlasting life, is called the life to come: to put a difference betwixt the present life; yea, even betwixt it and that part of it, which we do live here, after that we are borne again, and regenerated by the holy Ghost, to newness of life. As we read. 1. Tim. 4.8. and chap. 6.19. Read also Mark, chap, 10.29.30. And therefore also it is said, that although Christ do live in us: to wit, by his Spirit, Gal. 2, 20. Rom. 8. verses, 9.10.11, and 2. Cor. 5.17. Yet (as we read Colos, 3. verses, 3.4.) the same Apostle saith again, Our life is hid with God in Christ. Yea, so as it shall not be fully revealed, in the glory of it: until the same our Saviour Christ shall appear in glory. And chap. 1.5. He calleth it the hope which is laid up in heaven: Heb. 6.18. According also to that of the Apostle john, 1. Epistle, 3.2. dearly beloved, now are we the Sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is.  
Finally, 1. Cor. 15.19. If in this life only (saith the Apostle Paul) we have hope in Christ, we are of all men the most miserable.  
Thus then, we are to distinguish betwixt the present life, which we now enjoy; yea, that part of it which we live here in the Spirit: and betwixt that eternal life, which our Saviour will perfectly perform to the godly, at the last day.  
Nevertheless, the distinction is rather in the measure and degree of the happiness and glory of it: then in the nature and kind of it. And yet again, it is as much differing in the excellency of it, as a thing of the same kind and quality may be. So that as we say of a man, that is grown up from mean estate, and small gifts, to a high degree, and to great learning; that he is now another man than he was before: in like manner, may we say of eternal life, in comparison of the present life, yea even of the life of the most godly; that it is another life.  
The which, that we may yet the more clearly perceive, we are further to understand; that beside our natural life, which is no better than a death in sins and trespasses, and so of a clean contrary nature: there are three degrees of that spiritual life, which God bestoweth upon his children.  
First, that life, which they live in this world, after that he hath regenerated and borne them again, by the holy Ghost: which yet is always unpersit, and failing in godliness; and consequently, in spiritual and heavenly comfort.  
Secondly, the life of the soul, separated from the body, by the natural death: which is thenceforth perfectly freed from sin, and from the cumbrance of the corrupt body, and enjoyeth some measure of a glorious and perfect rest. Heb. 12.23.  
Thirdly, the life both of body and soul, reunited again at the resurrection of the body, at the last day. And this life, shall be most perfectly glorious and happy: and is that which our Saviour speaketh of in this place. For as the soul shall at that time be perfectly glorified; so also shall the body be: and therefore shall it be no hindrance to the perpetual and full comfort and joy of the soul, as it is always here in this life, through the distemperature thereof; like as the soul itself, is not perfectly cleansed and sanctified, so long as it remaineth in the corrupt body.  
Furthermore, that we may yet help ourselves to the knowledge of eternal life, what it is, in some measure; though in the perfection of it, it exceedeth all our knowledge: we are to consider of it, as consisting in these three heads.  
First, in the perfect knowledge of the most gracious wisdom, and holy will and counsel of God in Christ jesus; so far as it is meet for the creature to know, and to be made privy unto it: according to that saying of our Lord jesus Christ himself, john, 17.3. This is life eternal (that is to say; it is both the way and means to attain unto eternal life, and also that wherein it doth in a great part consist) that they know thee to be the only true God, and whom thou hast sent jesus Christ. But this knowledge shall be more perfect in the life to come, than it can be here in this present life. For as the Apostle Paul saith, concerning the time of our life here, We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be abolished. 1. Cor. 13 9. 1O. And verse, 12. For now we see through a glass darkly, but then we shall see fac● to face. Now I known part: but then shall I know even as I am known. In which ●espect also, well may we use the words of the same Apostle, in the same Epistle, ch. 2.9. The things which eye hath not seen, neither care hath heard, neither came into man's heart, are those which God hath prepared for them that love him. And again, 2. Epistle, chap. 12. verses, 3.4.  
Secondly, ecternall life consisteth in the perfect fruition of the most glorious goodness, and blessed felicity of God; so far, as it is meet for the creature to be partaker thereof. In which respect it is, that our Saviour saith, that we shall then be like unto the Angels of God in heaven. Math. 22.30. And that the Apostle Peter saith, We shall have a heavenly inheritance, immortal, and undefiled, and which fadeth not away, reserved in heaven for us. 1. Epist. 1.4. And in this respect also it is, that (as the Apostle Paul saith) We shall be enriched with a most rich, spiritual, and heavenly treasure, above that we can conceive. Eph. 1.18. And further, that we shall be crowned with a glorious and incorruptible crown. 2. Tim, 4.8.1. Pet. 5.4. revel. 2.10. and ch. 3.11. and verse, 21.  
Read also john. 17.21.22.23.24 Where our Saviour, by his most holy and heavenly prayer, giveth us to understand, that we shall then be in a singular manner one with God, and with our Saviour himself: that is to say, so far forth, & so near, as the creature may be one with the Creator; the adopted child with the heavenly Father; the servant with the Lord, or a friend with his most near friend, &c: minding, willing, speaking, doing, & delighting in the same things, with a most sweet holy, & heavenly consent: answerable (in some measure) to that consent, which our Saviour showed to be in him with God the Father, in minding, speaking, & doing his will, with all cheerfulness, while he was here in this world: and as he doth now in the kingdom of heaven.  
So that in the third place, well may we say, that the blessed estate of eternal life, consisteth in most willing, joyous, & perfect obedience to the will of God, to the perfect glorifying of his name, in & through our Lord jesus Christ; so far forth, as it is possible for the redeemed creature, to yield meet glory & obedience to the Creator and Redeemer of it. As may appear by that which is written Revel. ch. 4.10.11. & ch. 5. verses, 8.9. etc. For then (as we know) shall sin, as well as death, and all corruption, be utterly destroyed. So we read. 1. Cor. 15.53 54.55.56.  
The benefit being thus great; yea, even above all estimation: and the same also so to continue without all interruption, or the least decrease, & failing for ever: according to that Re. 21.1.2.3.4.5.6.7. Let us uncessantly, be so much the more careful, to lay sure hold of it by faith; and to take the right way & course, whereby we may most undoubtedly attain unto it: according to the direction of our Saviour, Luk. 13.24 etc. as was alleged before. And as we read ch. 12.33.34. and again, ch. 16.9. likewise Math. 6.19.20.21. According also to the like direction of the Apostle Paul. 1. Tim. 6. verses. 11.12. and verses, 17.18.19.  
It is surely a great comfort here, to a man that must leave his present place of abode, & all that he hath about him, & go into a far country: if he know, that he shall go to take possession of a far better inheritance there. But that comfort is nothing to this, if we be sure, that so soon as God shall take us out of this world: he will give us a most rich & glorious inheritance, in his heavenly kingdom.  
And now for conclusion, this must all that be desirous of this most blessed estate, well remember & assure themselves of; that the way unto it, is not by pampering of our own bellies, with delicious & dainty fare, nor by clothing of our own backs, with rich & costly garments, nor by getting to ourselves soft bedding, and rich hangings for our chambers, etc. as if we would make our own houses our paradise, etc. There is no promise of blessing to this course: but of necessity (as our Saviour teacheth us) we must feed the hungry, cloth the naked. etc. Thus then the wicked, shall through the just judgement of God, & of our Lord jesus Christ, go into everlasting pains; & the godly into everlasting life, of the free grace and mercy of God: he crowning their unperfit obedience; that is, the work of his own grace in them; according to that saying of the holy Apostle, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord.  
Heherto of the ground of this Article of our faith, concerning the coming of our Lord Ies: Changed even of God the Son from heaven, to judge both the quick & the dead. Whence; now it shall be the more easy, after so large adiscourse: more briefly to gather together the other points remaining, touching the meaning of the Article; the promise of our saviours coming; the uses of it, both for comfort, & also for duty; and finally, the danger of not believing it. Of these things therefore, let us henceforth inquire, and that, even as briefly as we can.  
Question. And first, what is the meaning of the Article?  
Answer. This Article teacheth me, and every Christian, that we ought undoubtedly to believe, that our Lord jesus Christ the only begotten Son of God, who in our human nature, ascended up into heaven and hath there taken his seat at the right hand of God, in most high Majesty and glory: shall at the end of the world, even in the same our human nature, descend in the clouds from heaven, in the same his most high and heavenly Majesty and glory, to call all mankind before his judgement seat: both raising up all those that shall be dead before his coming, and also gathering together all that shall then be living; and so shall give righteous judgement upon all, and every one, so presented before him. That is, he shall for ever perfectly acquit, justify, and glorify the godly: and eternally condemn, and punish the wicked.  

Explication. & proof.  This in deed is the true meaning of this Article.  
The which, because it is evident, from the holy Scriptures already interpreted: it shall not be needful, to stand upon any further confirmation of it.  

The promise.  LIkewise also, the Promise of the coming of our Saviour to the execution of this his last judgement, hath been sufficiently confirmed from the same Scriptures, which have already been alleged and interpreted.  
And namely in that our Saviour himself hath expressly assured us, that the Son of man (that is, that he himself) both shall, and will come in his glory, to this very end and purpose. Math. 24.30. and chap. 25 31. And again, john, 14.3. and chapter, 21. verse. 22. and in sundry places beside. Moreover, the Apostle Peter in his 2. Ep. chapter, 3 doth mightily confirm it, against the mockers of these last days of the world: of whom he prophesied long before, that they would contemptuously reject this doctrine of the second coming of our Saviour, saying, Where is the promise of his coming.  
The Apostle Peter (I say) doth there, mightily confirm: that the same promise, shall most assuredly be performed, to the intolerable terror and smart of all such prophage and ungodly Atheists. The Lord (saith he) is not slack concerning his promise (as some men count slackness) but he is patiented toward us, and would have no man to perish, but would all men to come to repentance. But the day of the Lord will come as a thief in the night.  

The Comforts.  THus therefore, insomuch as the promise is so evident, from that which hath already been observed: let us, without any further delay, come to the use of this Article.  
Question. And first, for the comfort of our faith (which requireth yet some further explication) what may be from hence, the comfort thereof?  
Answer. The comfort hereof, is exceeding great to all true believers, even in the expectation of it: but infinitely much more comfortable shall it be, when this promise of his coming to judgement, shall be performed. And that in divers respects.  
Question. It both is, and shall be thus comfortable in deed, divers ways. Show therefore how this may be. Which are those divers respects, that you speak of?  
Answer. First, it is very comfortable (as touching the expectation) so often as we think of it insomuch as no other shall be our judge, but he that hath loved us so dearly, that he hath given his life for us; and will for ever, be our most merciful Saviour.  

Explication & proof.  This consideration ministereth very great comfort in deed. And in this respect it is, that as we have seen before: our Saviour, after that he hath spoken at large of those fearful signs, the forerunners of his coming to judgement; he doth nevertheless comfort his disciples, saying, as we may remember. Luk, 21.28. etc. When these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth near.  
To the which purpose also, serveth that sweet parable, which he useth to describe the greatness of this comfort: in that all the fearful signs of his coming, shall be but as the tokens of a most welcome summer, after the cold and troublesome storms of winter. For then (saith our Saviour) know ye, that the kingdom of God is near: yea, even that kingdom of glory and felicity, wherein all the faithful shall not only be delivered from all reproach, and misery; but also be partakers of all happiness and glory. So that, like as the faithful subjects of a loving Prince, are greatly comforted against the present oppressions, and crucities, which any (risen up in rebellion) do exercise upon than and their goods; so soon as they hear, that their Prince hasteth to come with his royal army, to suppress the rebels: (yea though their trouble continue yet many days, before all things can be well quited:) so likewise, yea infinitely much more comfortable to the godly, may the expectation of the coming of our most gracious and mighty King and Saviour be; which here we speak of.  
The Prophet Malachi, chap. 4. verse 3. compareth this time to the comfortable rising of the Sun. For behold (saith he) the day cometh, that shall burn as an even, and all the proud, yea and all that do wickedly, shall be stubble, etc. But unto you that fear my name, shall the Sun of righteousness arise, and health shall be under his wings, etc. And Psal. 49. verse 14. (as the verses are commonly distinguished) the same time of the last judgement of our Saviour, is compared to the cheerful morning, after a tedious, dark, and uncomfortable night. For then (saith the holy Prophet) shall the righteous have dominion over the wicked, in that morning Ido mané. Upon which words, F. jun: noteth, as much as was said before, in the allegation of the Prophet Malachi. Illo (inquit) manè, quo resurgunt pij, quasi ex nocte sepulchri, cum videlicet Sol justitiae orietur Christus, secundo suo adventu. Mal. 4. In that morning (saith he) in the which the godly do rise again, as it were from the night of the grave: that is to say, at such time as Christ the Sun of righteousness shall arise at his coming. And upon the same words, Master Caluin saith likewise, Aduentus Domini, iustar aurorae erit, qua tam electi, quam reprobi, suo modo evigilent: priores seilicet, quia excussa tarditate & pigritia, discussis etiam nebulis, claro intuitu, fancy adfaciem, Christum Solem justitiae, & in co plenum vitae fulgorem cernent, etc. That is: The coming of the Lord shall be like the breaking of the day, in the which, as well the elect as the reprobate, shall awake after their differing manner: to wit, the former having shaken off all sluggishness, and scattered away all clouds, they shall clearly behold Christ, the Son of righteousness, face to face, and in him the full brightness of life, etc.  
The Apostle Peter calleth this time, the time of refreshing from the presence of the Lord, and the time of the restoring of all things. Act. 3.19, 20. The Apostle Paul speaketh of it, as of the time of the revelation of the sons of God: what manner of ones they shall be, at their enjoying of the full fruits, not only of the redemption of their souls; but also of their bodies. Rom. 8 18, etc. 23. Read also to the same purpose, Philip. 3.20, 21. Colos. 3.4. And the Apostle john, 1. Epist. 3.2. Likewise, revel. 21.1, 2, 3, 4, 5, 6, 7. And verses 9.10, etc. It is compared to the time of a most joyful marriage. And at that day, the faithful, not only Ministers of the word, but also all other, shall be crowned with the crown of immortal glory. 1. Pet. 5.4. and 1. Thes. 2.19, 20 and 2. Tim. 4.8. They shall also be endued with a most rich and everlasting heavenly inheritance, together with the same eternal glory and praise. 1. Pet. 1.3, 4, 7.  
Finally, (as was declared before) at this time; all the godly, though specially the Apostles of our Lord jesus Christ, being the first in judgement for their clearing: shall thenceforth, sit as it were upon thrones with our Saviour Christ to judge the wicked. According to that which we read first, concerning the twelve Apostles. Matth. 19.28, 29. And then, more generally, concerning other Christians. 1. Cor. 6.2, 3. and revel. 2.26, 27. and chap. 3, 21.  
Thus then, even the very expectation of the coming of our Lord jesus Christ to judgement may justly be very comfortable: according as the Apostle Paul calleth the hope of this time, a blessed hope: Tit. 2.13. And whenas even the first coming of our Saviour into this world, in his taking of our nature, was comfortable, in the hope of these blessings, though the hope was more remote, as we may say; then much more comfortable may they be now, in that the hope is more near: as we may well understand, from that saying of the Apostle Heb. 9.28. Christ being once offered, to take away the sins of many, shall appear the second time, to them that look for him, without sin unto salvation.  
Now therefore, seeing the expectation of the coming of our Lord jesus Christ to judgement, is thus comfortable; in that he that shall be our judge, will be our Saviour: and so much the rather, by how much the day draweth more and more nearer: it must needs follow, that the coming itself, shall be most comfortable of all; to so many, as shall at that day, be found faithful.  
Question. But in what respects shall it be so?  
Answer. This is evident, from the due consideration of the ends of the coming: the which have been already, (for the most part) mentioned, to show the comfort of the expectation of him, in respect of the same his coming.  

Explication.  They have been so indeed. For whereas the accomplishment of the judgement which shall be; consisteth partly, in the removing of all anoiances and hindrances of the happiness of the elect children of God, for ever: and partly, in the conferring of all good things in full perfection, both for measure, and also for the perpetuity of them. These good things have been more fully rehearsed, and the evil things have been somewhat touched. But it shall not be amiss, for you to make a brief rehearsal of either sort, that upon a new occasion, we may make some further supply, of that which is yet wanting.  
Question. Which therefore are those ends, for the which our Saviour will come to execute his last judgement?  
Answer. The good things which he will then confer and bestow upon his Church, in full perfection for ever: shall be these.  
First, the eternal redemption and salvation both of the bodies, and also of the souls, of all the elect of God.  
Secondly, the renewing both of the heavens, and of all the earth, according to the promise of our Saviour, wherein shall dwell righteousness for ever.  

Explication & proof.  These indeed, are the good things, in their several kinds; which shall at that day, be conferred & bestowed upon all the whole Church of God: as we may call to mind, from the 8. chapter of the Epistle to the Romans, alleged before: and revel. 21.1, 2, 3, 4, 5, 6, 7. And then further, 9, 10, etc. According also to that which we read, Acts, 3.19, 20. And 2. Pet. 3.12, 13.  
Question. Now, which are the evil things, or anoyances of the Church of God, which our Saviour will at his second coming, utterly suppress, and abolish: so as they shall not annoy his Church and people any more?  
Answer. At that day, our Saviour will utterly subdue and suppress, every cruel Antichrist and Tyrant from off the earth: yea and all the Devils, with Sin, Death, and Hell, that they shall thenceforth never have any more to do with any of the faithful, whom he will perfectly redeem and save out of all their hands.  

Explication & proof.  That our Saviour, will then utterly, thus suppress these adversaries, to the welfare and salvation of the Church: it is plentifully testified, 2. Thes. 2.8. The Lord will consume the man of sin, with the Spirit of his mouth, and abolish him with the brightness of his coming. Yea so, as it followeth in the same place; that no power, or craft of the devil, shall be able any longer to uphold him. And this being spoken of the chief Antichrist: much rather shall every other be cast down Read also revel. 18.1, 3, etc. And chapter 19 verses 20, 21. And chap. 20.10. The Devil that deceived them was cast into a lake of fire and brimstone, where the beast and the false Prophet shall be tormented, even day and night, for evermore. And chap. 21.4. But as touching the godly, God will wipe away all tears from their eyes: and there shall be no more death, neither sorrow, neither crying, 
The Duties.  neither shall there be any more pain: for the first things are passed. But (as it followeth, verse 8.) the fearful and unbelieving, & the abominable, and murderers, etc. shall have their part in the take which burneth with fire and brimstone, which is the second death. So then, (as the holy Apostle St. Paul writeth, 1. Cor. 15.) at that time shall be brought to pass the saying that is written, Death is swallowed up into victory. O death where is thy sting? O grave where is thy victory? The sting of doath is sin: and the strength of sin is the law. But thanks be to God, who hath given us victory through our Lord jesus Christ. And well also may it be said then, according to that Isai. 25. verses 1, 4, 8, 9 O Lord, thou art my God, I will exalt thee, etc. Thou shalt destroy death for ever, etc. Lo, this is our God, we have waited for him, and he hath saved us, etc. For this day, shall to the godly, infinitely exceed all the joy of the deliverance of the people of Israel, out of Egypt, or of their return out of their captivity in Babylon, etc.  
Such therefore and so great, even above all estimate, is the use of this Article, for the comfort of faith.  
NOw let us examine likewise, of how great use it is, to make that most mighty challenge, of special fruits of obedience, which if doth (as it were with the exceeding loud and shrill blast of a trumpet) call and cry out for, at our hands: to the end we might be sound meet partakers of so inestimable comfort for the present; and both of comfort and advancement at the last day, even for ever and ever. For herein the holy Scriptures are very frequent and often; and therewithal exceeding earnest, as the diligent Reader cannot, but he must easily perceive: and as we (by the grace of God) will henceforth endeavour in a good part, to make it evident, that it is so; by calling to mind, those things which we have observed in this behalf.  
Which therefore, (as well as you may remember) are the duties, which have been showed out of the holy Scriptures, Question. to belong hereunto?  
Answer. First of all, it hath been declared, that it is the duty of every faithful Christian, to comfort themselves, And one to comfort another, (in the expectation of the coming of our Saviour to judgement) to go on forward in the profession and obedience of his name and Gospel; against all grievances and discomforts whatsoever: and namely against all sinister judgements that any do give forth, or conceive against us; while we be sure that we walk with a right foot in the way of the Gospel.  
And secondly, we are to stir up our hearts, to a longing, & loving desire; and that also even with a patiented waiting after this gracious appearance of our Lord jesus Christ: to the righting of all wrongs, and to the establishing of all righteousness, and judgement, in his everlasting kingdom.  

Explication & proof.  That we are to comfort ourselves, in the assured expectation of the coming of our Saviour to his last judgement: it may be perceived of us, from that encouragement and exhortation, which he himself gave to his Disciples, that they should look up, & lift up their heads, as we saw before. And that we should one of us comfort & encourage another; it is evident from that advise which the Apostle Paul gave to the Thessalonians, 1. Ep. ch. 4.18. The Lord himself shall descend from heaven, etc., Wherefore comfort yourselves one another with these words. And further, that we are from hence, to comfort ourselves against the sinister judgements of men, while we walk uprightly in our callings before the Lord: it may appear from the example of the same Apostle, in his own practice. 1. Cor. 4.3, 4. As touching me, I pass very little to be judged of ye, or of man's judgement: no, I judge not mine own self. For I know nothing by myself; yet am I not thereby justified: but he that judgeth me, is the Lord Nevertheless, we must not so understand these words of the holy Apostle, as though he did simply condemn all judgements of men: after the manner of wilful & inordinate, or haughty persons; who care not what any man think of them, though they walk in offensive ways. No nothing so. But his meaning is, that he doth principally seek to approve himself, in keeping saith & a good conscience, in the sight of God: whereby he was so guided, that he could not easily give any just occasion, of any great offence in his conversation toward men.  
And verily, of all courts and assizes, whether civil or Ecclesiastical; we have all of us, most need to be chief careful, what shall (at this last judgement) be either allowed, or disallowed, before the judgement seat of our Saviour Christ. For if happily, we shall keep so good a course, that we shall be approved then: it mattereth not, who in the mean while, have judged and condemned us. And as touching those that shall be then disallowed and rejected, what shall it benefit them, though they have prevailed in all other courts, so as every man hath fallen before them?  
The consideration of the righteous judgement of God; even here in this world, hath ground of much comfort: as we may see, by the practice of the servants of God, who have from the unjust sentences of men, provoked to him as to the only just judge: as Psal. 4.1. and Psal. 7. And Psal. 26.1. and 35.1, etc. 7. Read also job, chap. 19 verses 22, 23, 24, 25, 26, 27. The reason is, because he is the God of judgement, & he to whom all judgement doth continually belong. For as we read Psal. 94. He that planted the ear, shall not he hear? etc. yea as Abraham pleadeth rightly, Shall not the judge of all the world do right? But the full comfort dependeth upon this final judgement, that now we speak of.  
Now secondly, that we are to have a loving & longing desire, with a patiented waiting for this fin all judgement, and appearing of our Saviour: it may appear unto us, in that the Apostles do describe the children of God by these properties. First, that they love the appearing of our Saviour. 2. Tim. 2.8. Secondly, that they long after it. revel. 22.17. and verse 20. Read also Song of Songs, chap. 2.16, 17. and chap. 8. the last verse, as Tremellius and junius do translate and interpret those words, Accurre etc. And thirdly, Luk, 12.27. and Matth. 24.46. they are pronounced Blessed, that do duly wait for it. For the which property of waiting, see also 1. Cor. 1.7. Philipp. 3.20. Tit. 2.13. And always remember, that watching must be evermore a companion of waiting.  
But of this more anon. For to the end, that we may have this loving and longing desire after the coming of our Saviour Christ, with the comfort of a good conscience: divers other duties are necessary, as hath been declared in our course of ministery and preaching, concerning this Article.  
Question. Now therefore which are they?  
Answer. To the end we may comfortably look for the coming of our Saviour to judgement: the due meditation of it must move us:  
First, to the leaving and forsaking of all our sins, and the inordinate love of this vain transitory world, with the fickle pleasures, profits, and cares thereof: with godly sorrow for all the sins, and follies, which we have committed, through the abuse of God's long sufferance and patience toward us.  
Secondly, to the careful watching against all sin, and vanity of heart and life: with all the temptations thereof, for all time to come.  
Thirdly, it must move us to the diligent study, and constant endeavour, to mind and practise all good and godly duties, in the religious fear of God: and namely of the duties of love, and mercy, in the relieving and succouring of poor distressed, and succourless Christians; and of pity and compassion over poor sinners, in using all good means, such as are holy reproofs, instructions, counsels, persuasions, and prayers to God; if by any means they might with ourselves, (specially those that belong unto us) happily escape the fearful damnation; and be blessed partakers of the salvation of that great day.  
Fourthly, it must move us to patience in all present sufferings: yea even with joyfulness, in the thought and meditation thereof.  
Fiftly, it must restrain us from all false, or rash and uncharitable judgement against any.  
Finally, the meditation of the last judgement, must admonish and confirm us, to hold fast the holy fellowship and communion of saints, among the rest of the faithful servants of God.  

Explication.  It is very true. O therefore that it would please the Lord our God, and heavenly Father, so to open the eyes of our minds, & to touch our hearts by the singer of his holy Spirit, even for our Lord jesus Christ sake: that we might once thoroughly behold & consider the terror of that day, which shall assuredly befull the wicked: & on the contrary, what that unpeakeable joy & glory is which our Saviour Christ the Lord of life & glory, will give to all that belong unto him. For then surely, it could not be, but the serious meditation & remembrance of it, would have these blessed effects and workings in our hearts, which you have spoken of.  
Now therefore, to the end we may help ourselves this way: let us consider some testimonies of the holy Scriptures, which do call upon us, to make such uses as have been mentioned, from the reverend meditation & expectation of it.  
And first of all, touching the leaving and forsaking of sin, by reason of this judgement of our Saviour which is to come: let us read and consider, Acts 3.18.19. Amend your lives therefore, (saith the Apostle) and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. And he shall send jesus Christ, who before was preached unto you. Read also ch. 17.30.31. where the Apostle Paul endeavoured by this argument, to move the Athenians to repent of their former gross superstitions, and idolatries. And ch. 24. v. 26. where he useth the same argument, to persuade unhappy Foelix (if possibly it might have been) to repent of his unjust and voluptuous life.  
The which most weighty persuasion, because both the Athenians, and also Foelix despised: nothing could prevail to do them good. We read not of any christian church flourishing at Athens in the Apostles days, as were in many other cities, to whom they directed their epistles: & namely in Thessalonica, of which it is testified, that the citizens thereof, hearkening to this doctrine, turned to God from idols, to serve the loving and true God. And to look for his Son from heaven, whom he raised from the dead, even jesus who delivereth us from the wrath to come. 1. ep: 1.9.10. and so became one of the most famous Churches in all the world.  
And for the leaving of the whole vanity of this world; even to this purpose, that we might set our hearts unfeignedly to walk in the fear of God: the conclusion of the book of the Princely Preacher (inferred upon the whole discourse going before, in the book called Ecclesiastes) is very notable, from the weight of this argument, Let us hear the end of all, saith K. Solomon, Fear God, & keep his commandements, for this is all that pertaineth to man. For God will bring everyworke unto judgement, with every secret thing, whether it be good or evil. Read also Heb. 1. v. 10.11.12. & 1. ep: of john. ch. 2. verses 15.16.17. & Philip: 3, 7, 8, 9, 10, 11.  
Wherefore, that we may effectually awaken ourselves out of our natural security, it is to singular purpose, that every one of us do bethink ourselves earnestly, of the coming, of this judge, who is privy to all our ways, in the whole course of our lives, childhood, youth, man's age, middle age, and old age: & that both in our single life, & also in our married estate, whether in magistracy, or in ministery of the word, &c: who also judge righteous judgement, without respect of Person, etc.  
It the malefactor would duly think of the coming of the earthly judge, to go his circuit of Assize, how he shall come with the power & authority of the king; accompanied with all the justices of the Shire, &c: to assist him in doing of justice: specially if he did know before, that he could not escape, but must be apprehended and brought before him; it would surely cause him to take heed of breaking the King's peace. Much more, would the due meditation of the most glorious & fearful appearance of the most high K: of Kings our Lo: jesus, at the last day, be effectual to stay us from sinning against the divine Majesty of God: seeing we may be sure, that none shall possibly escape this universal judgement of his. For what is the greatness of any earthly Prince, in comparison of the heavenly Majesty of this our divine judge: such as it shall be at that time? what is their company of justices, &c: to the train of infinite thousands of the holy Angels? And how little are their temporal penalties, in comparison of God's infinite and eternal judgement?  
Wherefore, to the end we may take the right course to escape this most fearful judgement of God: let us in the mean while, every one of us for our parts, make our profitable use of all those judgements of God, which he bringeth forth daily; in that he sendeth wars, plagues, famine, etc. For all of them, are sent as admonitors, remembrancers, and forerunners of that great and last judgement.  
For so (as we have seen before) doth our Saviour give to understand; in his description of the foregoing signs of his coming to this judgement. And it is that, which God hath after a sort, commonly imprinted in the hearts of men.  
For when things fall out any thing strangely, every one is ready to say. All things grow so ill, that I think, the world is near to an end, etc.  
Finally, we must well consider concerning this first point; that we must leave and forsake our sins past, with godly sorrow for them: to the end we may escape this judgement. For we know who telleth us; that it is godly sorrow, which causeth true and unfeigned repentance.  
Now touching the second point, that is to say, watchfulness against sin, for the time to come; we may read how it is persuaded, from the consideration of this last judgement: namely, from the uncertain certainty of it. Mark, chap: 13. verse 32. For like as the death of every man is most certain, but the point of the time thereof, unknown: so is the day of the general judgement. Yea so uncertain, that (as our Saviour himself saith in that place of Saint Mark) not only the Angels of heaven, but also the Son of God himself, in that he is man, was before his resurrection ignorant of the day and hour of it: and that the Father only, and no creature beside, was to that time privy to it: though we should grant that our Saviour since his glorification doth know it even in that he is man; all other remaining as ignorant of it still, as ever before. Whereupon our Saviour warneth and exhorteth all that they do watch, lest they should be found unprepared: as we read, from the 33. verse, to the end of that chapter; & as we have seen at large before. And Luke 21.34. Take heed to yourselves (saith our Saviour) lest your hearts should be oppressed, etc. For as a snare shall it come, etc. Watch therefore, and pray continually, that ye may be vouchsafed worthy to escape all these things. Furthermore, touching watchfulness against sin, from this argument of the last judgement: read also, 1. Thes. 5. verses. 6.7. Therefore let us not sleep as do other, but let us watch and be sober, etc. And Revel: 14.9.10.11. And ch. 16.15. Behold, I come as a thief: blessed is he that watcheth and keepeth his garments, lest he walk naked, and men see his filthiness.  
Thirdly, for diligent study, and constant practice of godliness, in the fear of God; how this is urged from the force of the same argument: read 1. Ioh: 2.28.29. Little children (saith the Apostle) abide ye in him, that when he shall appear, we may be bold, and not be ashamed before him at his coming. If ye know that he is righteous, know ye that he which doth righteously, is borne of him. And chap: 3. verses 2.3. Dear beloved, now are we the Sons of God but yet it doth not appear, what we shall be: & we know that when he shall appear, we shall be like him: for we shall see him as he is. And every man that hath this hope in him, purgeth himself, even as he is pure. Read also, 1. Tim: 6.13.14. and 2. Ep: 4.1.2. Where a most earnest charge is laid upon the Ministers of the Gospel, that they be faithful in their office; as they will answer it at the appearing of our Saviour, to judge all flesh.  
This moved the Apostles themselves, to be careful in the discharge of their duty, in their Preaching of the Gospel, 2. Cor: 5.9, 10. And generally, it ought to move all, to the like care, in the duties of their several callings, 2. Pet: 3.11.12.13.14.  
To this end also, tend all the parables of our Saviour, whereof we have heard before, Mat: ch. 24. & 25. and Luke 12.35, 36. etc. And in other places of the Evangelists. Touching constancy in godliness; the holy Apostles did earnestly pray for it, on the behalf of the Christians to whom they wrote: even from this consideration, as Philip: 1, 9 etc. And 1. Thes: 3, 12.13. And chap: 5, 23.24. For the obtaining of which grace of constancy; they give all encouragement that they shall be partakers of it, whosoever will cheerfully seek after it: according to that, 1, Cor: 1, 8, 9 Our Lord jesus Christ shall confirm ye to the end, that ye may be blameless in his day. God is faithful, etc. And in the Epistle of Jude, verse 24. God is able to keep us that we fall not, and to present us faultless, before the presence of his glory, with joy. And 1. Thes: 5, 9, 10.  
Of the duties of love, and mercy toward Christians, being in outward want and distress; how they are persuaded from the description of the last judgement, by our Saviour himself: we have seen before. And that it is mighty to move us to pity poor sinners that lie in their sins, to their extreme peril without repentance; whether they be our children, or servants, or friends, or even our very enemies: we may consider from the exhortation of the Apostle Jude, verses, 20, 21, 22, 23. But ye beloved, edisie yourselves in your most holy faith, etc. And have compassion of some, in putting difference. And other save which fear, pulling them out of the fire, etc. We may consider it also, from the example and practice of the Apostles themselves, mentioned a little before. 2. Cor: 5. We knowing the terror of the Lord, (saith Paul) do persuade men, etc. And Colos: 1.28. We Preach Christ (saith the same Apostle, whom in the verse before, he calleth the hope of glory) admonishing every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ jesus, etc. And who I pray you, can but rue to think in his heart, that either his wife, or his child, or his friend, yea or his enemies (as was said) should through any default, or negligence on his part, be thrown into endless, easeles, and remediless extremity of unspeakable torment?  
Among other duties; it may not be forgotten of us, that we do stand bound, to be very careful to celebrate most gratefully, the memorial of the death of our Saviour Christ, by our often resorting to the table of the Lord, from time to time, in every generation, even till his coming again: as we are admonished, 1. Cor: ch. 11.26.  
To conclude this point. The care of performing these duties, faithfully and constantly, in our several callings, with regardful remembrance of this coming of our Saviour to judgement: It doth cause exceeding joy to the conscience of every Christian, as may appear from the example of the holy Apostles and of other Christians. For they having care to have a good conscience, in the hope of the resurrection of the dead, etc. Act: 24, 15, 16. they did likewise obtain exceeding peace and joy to the same their consciences, in hope of the same at the last day: according to that which we read further, Phi: 3.20.21. 1. Thes. 2.19.20. For what is our hope or joy, or crown of rejoicing? Are not you even it, in the presence of our Lord jesus Christ, at his coming? yes, ye are our glory and joy. And 2. Tim. 4. verses 6, 7.8. A like notable place to the same purpose.  
Now four, concerning patience, with joyfulness in all present troubles, from the consideration of the same argument: beside the example of Paul, last alleged, 2. Tim: 4.5. etc. wherein the same is evident: let us hearken to the exhortation of the Apostle james, ch. 5. v 7. Be ye patiented therefore (saith he) unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth etc. Read also, Heb: 10.32.35.36 And 1. Pet: 1.3.4.5.6.7.8.9. And ch. 4 12.13. Moreover, we have the promise, that if we suffer with our Saviour Christ, we shall be glorified with him. Rom: 8, 17, 18. And 2. Tim: 2.11.12. It is a true saying, etc. And Luke 22. verses. 28.29.30. Ye are they (saith our Saviour) who continued with me in my temptations. Therefore I appoint unto you a kingdom, as my Father hath appointed to me, That ye may eat and drink at my table in my kingdom, and fit on seats, and judge the twelve tribes of Israel.  
Fiftly, that the reverend consideration of the last judgement of our Saviour Christ: aught to restrain us from rash & unadvised judging of others: the Apostle Paul teacheth us, Rom: 14. v. 10. etc. Why (saith the holy Apostle) dost thou judge thy brother? or, why dost thou despise thy brother? For we shall all appear before the judgement seat of Christ. For it is written; I live, saith the Lord, & every knee shall bow to me, and all tongues shall confess unto God. So then every one of us shall give accounts of himself unto God. Let us not therefore judge one another any more: but use your judgement rather in this, that no man put an occasion to fall, or a stumbling block before his brother. And james chapped: 4.12. There is one Lawgiver, which is able to save & to destroy. Who art thou that judgest another man? & 1. Cor: 4.5. judge nothing before the time, until the Lord come, who will lighten things that are in darkness, & make the counsels of the hearts manifest: & then shall every man have praise of God. It is the same precept, which our Saviour himself gave. Matth: 7.1. judge not, that ye be not judged, etc. & Luk: 6.37. judge not, & ye shall not be judged: condemn not, & ye shall not be condemned: forgive, and ye shallbe forgiven.  
As we are always to beware of rash & uncharitable judging, & censuring of our brethren: so then especially, when we are in the passions of anger, and displeasure conceived against them. For then, as we are usually most unadvised: so are we most ready to condemn them of hypocrisy, & of all to nought. Every man is partial in his own cause. But our Saviour will judge all our judgements; yea even the judgements of all thrones: & he will reverse every unjust judgement.  
Finally, concerning the last branch of the answer; that the meditation of the last judgement, hath great force to move us to the care of nourishing, and holding fast, the holy fellowship & communion of Saints: it may appear by the exhortation & admonition of the Apostle to the Heb: ch. 10.24.25.26. Let us consider one another, to provoke unto love, & to good works. Not forsaking the fellowship which we have among ourselves, as the manner of some is: but let us exhort one another, & that so much the more, because ye see that the day draweth near. For if we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement, and violent fire, which shall devour the adversaries. And beside, it is a true saying, that out of the bosom or lap of the true Church of Christ, there is no salvation: to wit, for those that may enjoy the communion of Saints, and do despise it. joel: 2.32. Here also may the proverbial speech have special good use. Look where the dead corpse is, thither will the Eagles fly. Matth: 24.28. God therefore of his infinite goodness, vouchsafe so to open our eyes, and so to tou●h our hearts, that we may make these holy and blessed uses, from thereverend meditation of the most glorious, and fearful appearance of our LORD JESUS CHRIST, when he shall come to judge the world. Amen.  
ANd now, that we may conclude the whole doctrine of this Article.  
Question. What is the danger of not believing; & of not yielding this obedience of faith: in respect of this last judgement, which our Saviour shall give upon the quick and the dead?  
Answer. All such shallbe taken at unwares: neither can it be, but they must needs perish most woefully, even for ever and ever; from the most glorious presence of the Lord our God.  
And moreover, we may affirm it of like certainty, that they who do not believe the second coming of our Saviour Christ, according to the truth of the holy Story, as yet to be fulfilled: have no true faith, to believe that he is already come.  

Explication & proof.  It is very true. For they have either of them, like warrant from the holy Scriptures of God. And this is as plainly foretold, that it shallbe; & also the manner of it how: as the other was, before it was yet performed. Yea, our Saviour himself, in whom the former prophecies were fulfilled, doth most plainly foretell & assure his Church, of this: that it shallbe as visibly & really performed, in the external view of the world, as that was. Yea more universally, then that was. For as the holy Scriptures affirm, Every eye shall see him.  
Wherefore, most false and presumptuous is the heretical doctrine which H. N. teacheth his Family of love: it being so directly contrary to the doctrine of our Saviour, concerning the same; that he that runneth, (as they say) may see it, if we compare them together.  
For first of all, as was said even now; 
The danger of not believing this article.  the coming of our Saviour to judgement shallbe visible to all the world: the coming which H N. telleth his scholars of, is only visible and apparent to those of his Family; or rather, it is (as he teacheth) only spiritually discerned, and inwardly felt of them.  
Secondly, the coming of our Saviour, shall be from heaven in the clouds, according as he was taken up into heaven by a cloud. The coming which H. N. fancieth is really and in truth, from the earth; or rather a strong delusion, from the lying spirit of the Devil, out of hell as we may say: not from any of the clouds of heaven, but from the most dark and cloudy conceit of his carnal brain; though with such a glorious show of words, as if he were taught it by an Angel of light, from the highest heaven.  
thirdly, the coming of our Saviour, shall be with an audible sound of the last trumpet, by the ministery of an Angel from heaven; and with a shout as it were, and sensible moving of all creatures: the coming of H. N. is by his base writings, which contrary to the truth of our Saviour Christ, seeks to hide itself in dark corners. Neither doth it willingly show itself, but to such as hold themselves in great secrecy and stillness, as he himself prescribeth unto them.  
The true coming of our Saviour, shallbe to raise up all bodily, out of their graves; yea bodily to restore to life all the dead: whether buried in the earth, or drowned in the waters, or burnt in the fire, or any other way destroyed and consumed, from the beginning of the world, to the end thereof: the counterfeit coming of H.N. is according to the fantastical Trumpet of his doctrine, and by the hoarse sound thereof; only to raise up the minds of his Family spiritually, while they do remain here upon the earth, in, or with their bodies. That is to say, It is nothing else in truth, but by a spiritual illusion, from the false and blasphemous ground of his heretical doctrine, to raise up by his gracious word, as he calleth it (whereof he pretendeth himself to be a special Minister of God, and to that end, raised up from the dead) the godly Nature, and very true Being of God, in all such as will embrace the same his doctrine: the which very true Essence and Being, (as he saith) lay before dead in them, as it were in the grave of sin.  
As touching the wicked that are dead in their sins, and departed this life; or the godly departed in the faith: H. N. by his coming hath no power to raise them up at all, either bodily or spiritually.  
Neither is he so void of subtlety, that he will profess any thing in that behalf, lest his forgery should thence be easily espied, even of his simple and unwary Disciples.  
Moreover, as touching the godly, both departed this life from the beginning of the world; and also such as shallbe found living at his coming, our Saviour shall come to take them bodily up into heaven: the coming which H. N. boasteth of by his ministery, is only to make them spiritually happy; and to set them as it were in a fools paradise, by a speculative fancy, dreaming of an happy estate here upon this earth. And so he showeth himself, to all those that have grace to try and examine his doctrine: to be a mere impostor, and a most dangerous seducer.  
Finally, the true coming of our blessed Lord and Saviour, is yet to come: the coming of that false Christ, which H. N. teacheth, is (as he saith) already at this day. Neither, if we give him any credit: (that is, if we will believe a most false and fantastical Heretic) is there any other day to be looked for, as he both writeth and affirmeth expressly in that his book, which he calleth The joyful Message.  
The true coming of our most blessed Saviour therefore, is not that coming which the most accursed H. N. would have us to believe, without any further expectation or waiting for. Let us therefore boldly reject N. H. with all his false and heretical doctrine.  
But we are not to reject him alone, but diverse other also, in respect of their false conceits, against the truth of this Article, in any branch of it: either concerning the blessed estate of the godly, or the cursed and woeful estate of the wicked for ever and ever, by virtue of this judgement.  
For it shall be in vain, to dream with the Chiliasts, as if after a thousand years, the damned should be delivered from their torment: or with those that are called Misericordes, who under pretence of God's mercy, imagine that he will condemn none to be punished eternally, but will after a certain time, release them. Wherein, they making themselves more merciful than God: they do thereby also, destroy his most glorious and eternal justice.  
Of which sort of false interpreters of this last judgement of our Saviour Christ, we may read in Augustine, in his 21. book De civitate Dei, cap: 8, 9, 10. and 17, 18, 19, 20, 21, 22.  
Unto whom also do the popish sort approach, in their fancies about limbus, and their purgatory fire: as if sins could be otherwise satisfied for, then by the blood of jesus Christ; or otherwise be apprehended then by a true and lively faith; to perfect justification, while men live here in this world.  
Neither are they to be regarded, that vainly dispute of that everlasting fire, which is threatened for the punishment of wicked men, and of the wicked Angels: as though no spirit, were subject to the feeling of fire, etc. For God knoweth well enough, to verify every judgement that he hath denounced: neither will he be failing in the execution of this the last of all; which shall be as a perpetual sealing up, and ratifying of all the rest.  
Finally, most damnable are those mockers which the Apostle Peter hath prophesied of; even all they, in whom the same prophesy is at this day fulfilled: who account this doctrine of the coming of our Saviour to judgement no better than a fable; and therefore do despise all whatsoever is spoken of it. But it is certain, that they shall one day find to their endless terror and woe: that God will in good earnest, be avenged of all their mockings. For he will surely come, and he will bring his wages with him, as the holy Scriptures do teach: at what time, the full payment of the wicked, shall be no more delayed, than the reward of the godly shall: according to that which we read, Isai: ch. 40, 10. and ch. 62, 11. and Revel: 22.12.  
Yea, both holy Scripture, and also reason, and the conscience of every one, not seared as it were with a hot iron, and hardened: do evict, that it shall and must be so. Touching the holy Scriptures, and the testimony thereof, we have seen it so plentifully avouched before, that we need not now stand to produce them again.  
And that it standeth upon good reason, every man that will not put out his own eyes, may easily see.  
For seeing God is just, it cannot be, but it must one day, go thenceforth perfectly well with those whom he loveth, and favoureth, and whom he hath persitly justified in our Saviour Christ. And likewise it cannot be, but perfit justice must one day, and for ever, be executed upon the wicked, according to their demerits.  
The which, because it is not in this world; which is a time of the long suffering of God: it must needs be in an other. And so the Apostle Paul reasoneth, and teacheth us to reason, to our comfort: even as he taught the Thessalonians, 2. Ep: chap: 1. verses 4, 5 6, 7, 8.9, 10, 11, 12. Your patiented enduring of afflictions and tribulations which ye suffer (saith he) is a token of the righteous judgement of God, that ye may be accounted worthy of the kingdom of God, for the which ye also suffer. For it is a righteous thing with God, to recompense tribulation to them that trouble you. And to you that are troubled, rest with us, when the Lord jesus shall show himself from heaven, with his mighty Angels, In flaming fire rendering vengeance, etc. And again, 1. Cor: 15.19. If in this life only we have hope in Christ, we are of all men the most miserable. But it is not so. And therefore shall that be generally accomplished, concerning all afflicted Christians; and against all the wicked, which is spoken of the rich man and Lazarus: You in your life time (will God say) received pleasure, and the godly pains. Now therefore are they comforted, and you are tormented. It is true, that as we read, 1, Pet: 4, 17, 18, 19 judgement beginneth at the house of God. But (as the same Apostle saith further) If it first begin at us, what shall be the end of them that obey not the Gospel of God? And if the righteous be scarcely saved, where shall the ungodly and sinner appear?  
justice also is accounted among men, to have the due course; though the full judgement and execution of those that are committed to prison, be deferred till the days appointed for the sessions & assizes. And therefore, why should we not much rather, esteem the justice of God to be effectual, though the final and full judgement day, which shall be as it were the general assizes for the whole world, be deferred until the dissolution and end thereof?  
And finally, the conscience no doubt of every man, that is not grossly hardened; seeleth a kind of smmons in himself, concerning this last judgement, as was said: according to that saying of the Apostle Paul, Rom: 2, 15. their conscience bearing witness, and their thoughts accusing one an other, or excusing.  
Wherefore, beloved in the Lord, howsoever it is with any mockers or mis-interpreters of this holy Article of our faith: let us undoubtedly believe it, in that true sense, which the holy Scriptures themselves, do report and teach the same unto us. Yea let us believe it, as that which is necessary, for the establishing of our faith, in all the rest: and for the confirming of the whole fruit and benefit of them unto us for ever.  
And in the hope thereof, let us (I beseech ye) carefully prepare ourselves, that we may be found such, as we ought to be, walking in the holy duties above specified. And namely, let us not spare to judge ourselves; to the end we may prevent this judgement of the Lord: according to the instruction, and admonition of the Apostle Paul, 1. Cor: 11.31. For (as he saith) if we would judge ourselves, we should not be judged. And yet again he addeth further, that when we are judged, we are chastened of the Lord, because we should not be condemned with the world. God give us grace, that we, with the rest of the faithful, may make this blessed use of all our afflictions: yea grant it Lord, we most humbly beseech thee, for jesus Christ sake. Amen.  
Thus far of the doctrine of our belief in the second Person of the Deity or Godhead, which is God the Son.   
The end of the second Book.   

THE DOCTRINE OF THE GOSPEL. THIRD BOOK. WHICH IS, A PROCEEDING IN AN ORDERLY HANDLING OF THE Several Articles thereof: and namely, concerning our Christian belief in God the holy Ghost, the third Person of the most holy, glorious, and undivided Trinity: one only true and eternal God, to be blessed and praised for ever.  
WHEREUNTO IS ANNEXED, A LIKE Handling of the Articles of our belief, concerning the Church of God, and those excellent prerogatives, which God through Christ, hath bestowed upon it.  1. Ep: of john, 5, 7. 
The holy Ghost is one with the Father and the Son.  And Gospel, 14.26. 
The Comforter, which is the holy Ghost (saith the Son) whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance which I have told you. And ch. 16.13. He is the Spirit of truth, and leadeth into all truth.  Matth: 12, 31, 32. 
Whosoever shall blaspheme the holy Ghost, it shall not be forgiven him: neither in this world, nor in the world to come.  
T C  VERITAS 〈◊〉 WLNERA 
LONDON, Printed by Thomas Creed. 1606.   

THE CONTENTS OF THIS THIRD Book briefly set down in the Table following.  

Belief in God the holy Ghost, the third Person of the most holy, glorious, and undivided Trinity.  
THe Ground of this Article. pag. 1, 2, 3, 4.  
The sense and meaning of it. pag. 5. 6, 7, 8. 9, 10, 11, 12, 13, 14.  
The Promise of our sanctication by the holy Ghost. pag. 15.  
The Comforts of Belief in the holy Ghost. pag. 16. 17. 18.  
The Duties to be performed of us to him in respect of the same, yea simply in respect of himself in that he is God. pag. 19 20.  
The Danger of not believing in God the holy Ghost. pag. 21. 22.   

Belief that God hath a holy Catholic Church.  
The Ground and warrant, together with the sense and meaning according to the same ground. pag. 23, 24, 25, 26, 27, 28, 29, 30. 31.  
The Promise which God hath made, to call and gather unto himself a holy catholic Church. pag. 32.  
The Comforts arising from the same. pag. 33, 34, 35, 36.  
The Duties of every true member of the holy catholic Church. pag. 37, ●8, 39  
The Danger of not believing that God hath a holy catholic Church. pag 40. 41.   

Belief that in the holy catholic Church, there is a Communion of Saints.  
The Ground and warrant of it: and therewithal, the sense and meaning agreeable to the same ground. pag. 42. 43, 44, 45, 46, 47, 48, 49.  
The Promise which God hath made, that there should be a Communion of Saints in his holy catholic Church. pag. 50. 51.  
The Comforts in respect of this holy Communion. pag. 51, 52, 53.  
The Duties of every member of the church in respect of the same. pag. 53, 54, 55, 56.  
The Danger of not believing: yea, and of not practising the duties belonging to this holy Communion. pag. 57, 58.   

Belief that to every true member of the holy catholic Church, belongeth forgiveness of sins.  
The Ground and warrant of it. pag. 59 60.  
The sense and meaning of it. pag. 61.  
The Promise which God hath made, to forgive the sins of every true member of his Church. pag. 61.  
The Comforts arising from this Promise. pag. 62, 63.  
The Duties belonging to God in respect of the same Comforts. pag. 63, 64, 65.  
The Danger of not believing this Article. pag. 66, 67.   

Belief that to every true member of the holy catholic Church of God, belongeth the blessed immortality of the soul.  
The Ground and warrant of it. pag. 68 69 70.  
The sense and meaning of it. pag. 71. 72.  
The Promise of God touching the same. pag. 72.  
The Comforts arising from thence. pag. 73.  
The Duties to be performed to God in regard thereof. pag. 74. 75.  
The Danger of not believing the blessed immortality of the sou●e. pag. 76. 77.   

Belief that to every true member of the holy catholic Church of God, belongeth the glorious resurrection of the body.  
The Ground of this Article. pag. 78. etc. to 96.  
The sense and meaning according to the same ground. pag. 96. 97.  
The Promise of God, that the bodies of all and every true member of his Church shall rise again in glory. pag. 97.  
The Comforts arising to our souls from this Article of our belief, touching the glorious resurrection of our bodies. pag. 98. 99  
The Duties to be performed of us to our God and Father through jesus Christ, both in our bodies and also in our souls so long as we live here in this world, in respect of the same both gracious Promise and Comforts. pag. 99, 100 101.  
The Danger of not believing this Article. pag. 102.   

Belief that to every true member of the holy catholic Church of God, belongeth the inheritance of everlasting life, both in body and soul.  
The Ground of this Article. pag. 103, 104.  
The sense and meaning. pag. 104. 105.  
The Promise of God, that the inheritance of this everlasting life both of body and soul united together, doth belong to every true member of his holy Catholic Church. pag. 106. 107.  
The Comforts arising from this most gracious Promise, to every believing soul. pag. 107, 108. 109.  
The Duties to be performed of us to God in this life, under the certain hope of his performance thereof unto us, in his due time. pag. 110. 111. 112. 113.  
The Danger of not believing this Article. pag. 114. 115.   

The Conclusion of the Doctrine of the Gospel, concerning the Articles of our Christian belief.  
The Ground of our Christian faith or Belief in a general consideration. pag. 115. 116.  
The Promise in general. pag. 116. 117.  
The Comfort generally considered. pag. 117. 118.  
The Duty likewise in general. pag. 118, 119.  
The Danger of unbelief and of disobedience to the doctrine of the Gospel in a like general consideration. pag. 119. 120.  
A general description of the true justifying faith in respect of all the Articles of our belief. pag. 121. 122.   
These are the Contents of this third book.   

THE DOCTRINE OF THE GOSPEL. III. Book.  

Belief in God the holy Ghost.  
Question. NOw, what followeth in the Articles of our belief?  
Answer. I believe in God the holy Ghost.  

Explication  In these words we make profession of our faith, in the third Person of the blessed and glorious Trinity, God the holy Ghost. For in that we profess, that we do believe in him, we do also acknowledge him, (together with the Father & the Son) to be very God. For we may not believe many creature, no not in any holy Angel of God, though they are spirits: but only in this Spirit, who for most high excellencies sake, is called the holy Ghost, or the Spirit of God: as we read very often in the holy Scriptures.  
Question. First therefore, to the end we may know, that not only we may safely; but also that it is our bounden duty, to believe in the holy Ghost: What ground and warrant of holy Scripture have you, that the holy Ghost is God?  
Answer. We have the like proofs for the Godhead of the holy Ghost, which we have seen, and considered of before, for the proof of the Godhead of our Saviour Christ, the only begotten Son of the Father.  
Question. What manner of proofs were they? And how may they be a warrant to us, that the holy Ghost (as well as the Son of God) is very true God?  
Answer. First, because the name of God: secondly, because the essential attributes, or properties of the divine nature: thirdly, because the works of the Deity, both in the creation and government of the world generally, and also in the Church more specially: are all of them attributed to the holy Ghost, as of right belonging to him, as well as to the Son, without any robbery done to the divine Majesty.  
And last of all; because the same duties of divine worship and honour, are due to the holy Ghost, which do only belong to one and the same divine Majesty of God.  

Explication & proof.  That the name and title of God, is attributed to the holy Ghost; not in respect of any excellency of gifts and ministry under God, but as of right, and naturally appertaining unto him, from everlasting to everlasting: we may see it plainly, Acts, chap. 5. verse 3. compared with the 4. verse. For whereas in the 3. verse, the Apostle Peter had charged Ananias, by his dissembling to have l●ed to the holy Ghost: in the very next verse (as it followeth in the text) he telleth him plainly, that he had not lied unto men, but unto God Whereof also the present punishment of death, 
Belief in God the holy Ghost.  which the holy Ghost inflicted upon him, 
The ground of the Article.  is a most plain proof. To this our purpose likewise, serveth it notably; that in many places of the holy Scriptures, the same speeches and actions are indifferently ascribed to the Lord God jehovah, and to the holy Ghost: which verily should not have been, neither might without blasphemy have been done: were not the holy Ghost very true and eternal God. As namely; where it is thus written, Leuit. 16.2. The Lord (that is, the Lord God jehovah) said to Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place, within the vail, before the Mercy-seat, etc. These words doth the Apostle, Heb. 9.8. ascribe to the holy Ghost, in that he saith, that hereby the holy Ghost signified this, that the way into the holiest of all, was not yet opened, while as yet, the first Tabernacle was standing, etc.  
Likewise in the 26. chap. of the book of the Prophet Moses, called Leviticus, verses 12, 13. where the Lord saith, I will walk among you, and I will be your God, and ye shall be my people. I am the Lord your God, which have brought ye out of Egypt, etc. The Apostle Paul from the authority of these words, concluding that God accounteth faithful christians to be his Temples (for saith he, ye are the Temple of the living God. 2. Cor. 6.16.) he doth use the like speech under the name of the holy Ghost. 1. Epist. chap. 6.19. saying, Know ye not, that your body is the Temple of the holy Ghost, etc. And chap. 3.16. to the like effect, Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? For the latter part of the sentence, is the proof of the former. And then it followeth, If any man destroy the Temple of God, him will God destroy: for the temple of God is holy, which ye are.  
Furthermore, where it is said, Deut. ch. 9.18. that the children of Israel, in former times provoked the Lord jehovah to wrath: in the 63. ch. of Isai. verse 10. the holy Prophet chargeth them in the name of the Lord, that they vexed the holy Ghost. And so it is laid to the charge of the latter jews, by holy Stephen, Act. 7.51. Ye have always resisted the holy Ghost: as your Father's aid, so do ye.  
In like manner, the words which the Lord God uttered to his Prophet Isaiah, ch. 6.9. Go and say unto this people, ye shall hear indeed, but ye shall not understand: ye shall plainly see, and not perceive. Make the heart of this people fat, etc. The same doth the Apostle Paul allege against the obstinate jews, in the name of the holy Ghost, Act. 28.25. saying thus. Well spoke the holy Ghost by Esaias the Prophet unto your Fathers, saying, Go unto this people, and say, By hearing ye shall bear and not understand, and seeing, ye shall see and not perceive, etc.  
So Heb. 3.7.8. the words which the holy Prophet spoke in the name of God, Psal. 95.7, 8. To day if we will hear his voice, harden not your hearts: they are uttered by the Apostle, in the name of the holy Ghost: thus, Wherefore as the holy Ghost saith, To day if ye will hear his voice, etc. And again, chap. 10. of the same Epistle, the words which the Lord spoke by his Prophet jeremiah, ch: 31. verse 33. This shall be the covenant that I will make, etc. The same doth the Apostle attribute to the holy Ghost, in these words, The holy Ghost also beareth us record: for after that he had said before, This is the Testament which I will make unto them after those days, saith the Lord, etc.  
Moreover, Mark, 12.36. David spoke by the holy Ghost, that which he uttered, Psal. 110. as our Saviour testifieth of him. And again, that which is recorded of David's prophesy, concerning judas, who betrayed our Saviour: the holy Ghost spoke it by David's mouth, as the Apostle Peter testifieth, Act. 16.  
Yea, all the holy Prophets of the Lord God, that ever were, by whose mouths the Lord spoke, (as Zacharias, the father of john the Baptist witnesseth, Luk. ch. 1. verses 68, and 70. And Peter also, Act. 3.21.) the same holy Prophets are said in like manner, to speak by the holy Ghost: as the same Apostle telleth us again, in his 2. Ep. ch. 1. verse 21. For (saith he) the prophesy came not in old time, by the will of man: but holy men of God, spoke as they were moved by the holy Ghost.  
Thus then, insomuch as the holy Ghost, is so usually entitled to the name of God: it may be esteemed a sufficient proof, that he is very true God, though we had no other. But the rest which follow in the former answer, are of like weight; and as certainly confirmed by the holy Scriptures: as we shall have occasion to produce them hereafter, & therefore will not stay upon them here.  
Nevertheless, that we may handle this Article in the same order, that we have done all the former: let us insist, and stay a while, upon some one place of Scripture, which may be remembered of us, for one special ground of it.  
Question. What place have you been taught, that we may commodiously make choice of, to this purpose?  
Answer. I have learned, that in the 12. ch. of the 1. Epist: to the Corinthians, from the beginning of the chapter, to the 12. verse of the same: we have a very convenient place.  
Question. It is so indeed. Which are the words of the text? Rehearse them, before we proceed any further.  
Answer. 1 Now, concerning spiritual gifts brethren, I would not have ye ignorant, saith the Apostle.  
2 Ye know that ye were Gentiles, and were carried away unto dumb idols, as ye were led.  
3 Wherefore I declare unto ye 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.  
4 Now there are diversities of gifts, but the same Spirit.  
5 And there are diversities of administrations, but the same Lord.  
6 And there are diversities of operations, but God is the same, who worketh all in all.  
7 But the manifestation of the Spirit, is given to every man, to profit withal.  
8 For to one is given by the Spirit, the word of wisdom: and to another, the word of knowledge, by the same Spirit.  
9 And to another is given faith, by the same Spirit: and to another, the gift of healing, by the same Spirit.  
10 And to another, the operation of great works: and to another, prophesy: and to another, discerning of Spirits: and to another, diversities of tongues: and to another, the interpretation of tongues.  
11 And all these things, worketh even the same Spirit, distributing to every man severally; even as he will.  

Explication & proof.  It is true, that we do not read in any place of the holy scriptures, these words, I believe in the holy Ghost, expressed together: no more than we do these, I believe in God the Father almighty, maker of heaven and earth, etc. Nevertheless, they are most truly diducted from the holy scriptures, by sound interpretation and proof; to be one of the most necessary and fundamental Articles of our true christian belief: as by God's grace, we shall evidently perceive, by a more large and ample discourse.  
And we may well take this present scripture, which so plentifully affirmeth the holy Ghost to be the whole and alone immediate author & worker of all spiritual and heavenly grace, in the hearts of all the children of God: for one special and sure ground and warrant of this Article; from whence also, we may take the occasion of opening this whole doctrine.  
And the rather may we make choice of it, because the holy Apostle setteth it down, as necessary for the correction of that ambitious perverting of the good gifts & graces of God, which was crept in among the Corinthians; even as if they had been homebred, and not inspired by the holy Ghost: and as though they stood not bound to use them wholly to the glory of God, & to the profit of the Church: but to their own praise, etc. Wherein, this came to pass among the Corinthians, which is every where usual at all other times; that as the sweeter wood doth sooner breed worms, and the finer cloth is the more easily taken with moths: so they that have the greatest gifts, are soon puffed up, if they want the most holy grace of sanctification & humiliation; which is a grace above all those other gifts and graces, wherewith (it may be) some wicked men are endued for a time, in some singular measure, above many of the children of God.  
Let us therefore, as briefly as we can, call to mind the doctrine of this portion of holy Scripture.  
And first of all, let us consider, that the holy Apostle; to the end he might, (through the blessing of God) the more effectually call the Corinthians from their ambitious boasting and abusing of their gifts: he most prudently putteth them in mind of their former estate, how they were wretched idolaters, etc. Whereof he telleth them, that he would in no wise have them forgetfully ignorant: but contrariwise, that they should duly call to mind, & consider from whom they received every one of the same their gifts.  
For this the Apostle might well think, that like as when our Saviour called for a piece of coin; & asked of those that demanded of him, whether they should pay tribute to Caesar or no, whose superscription it was which it did bear: and thereby resolved the question, & put his adversaries to silence, seeing that was to be paid to Caesar, which did belong unto him: so he calling the Corinthians to mind, that all the gifts which they had, did bear as it were the Lords stamp; should thereby effectually induce, all those that had any good meaning in them, to a conscionable applying of all their said gifts, to the honour of the author and giver of them.  
And to the very same purpose also, he doth furthermore lay before them, the extreme folly and madness of their former idolatry: such as they were miserably carried away withal, before that God of his great mercy, had by his holy Spirit, altered and changed their hearts. For from the contrary effects, he argueth the contrary causes: insomuch as it is the holy Ghost alone, who both restraineth from execration & cursing; and also moveth to the honourable acknowledging and reverencing of the Lord jesus. The world doubtless, and they that be led by the devil, do hold our Saviour Christ and his doctrine, for accursed: and accordingly, do take delight both to speak themselves, and also to cause others to speak cursedly and reproachfullie, both of him, & also of it: as we may take Pliny's letter for an example, in his practice under trajan the persecuting Emperor. For so he writeth unto the Emperor, that besides other compulsions, he enforced weak christians to curse Christ, before he would release them. Yea Paul himself we know (according to his own profession, and by his bewailing of his sin: while he was persecuting Saul) he laboured all that he could, to make poor christians to blaspheme Christ, & his holy Gospel.  
But that we may go forward in our text: after that this our Apostle (being now of that persecuting Saul, made a most loving & faithful instructor & comforter of all true christians) I say, after that he hath spoken thus generally, of the author of all the gifts & graces wherewith the Corinthians were endued; he cometh to a particular rehearsal of them: all tending to this end, that he might bring the Corinthians to see and consider with themselves, that whither soever they turned their eyes, either to one kind of grace, or to another; that all and every one of them were of the holy Ghost.  
For which very cause it is, that in his particular rehearsal of the divers kinds of them, he doth make often mention, of that Spirit, which giveth all according to the good pleasure of his will: and the same also, to the end the whole Church, and every member thereof, might be edified and built up, in the sound knowledge and faith of Christ, and all mutually knit together, in one heart and mind: & not that any should be puffed up thereby, as we are afterward to consider more at large.  
In the mean while, this doth very well follow, upon the present consideration: that insomuch as, all the gifts and graces, which God bestowed on his Church, are the gifts and graces of the holy Ghost: and that he distributeth them severally as he will; to some one, to some another, to one more, to another less, etc. And seeing the Apostle speaketh indifferently of them, to be the gifts of God, & the gifts of the holy Ghost: therefore we see just cause, and very sufficient reason, why we ought to believe in the holy Ghost.  
But this will yet more fully and plainly appear, 
The meaning of the Article.  after that we have examined the doctrine of this Article of our faith in the holy Ghost, according to our order observed hitherto, in all the former Articles.  
I would therefore, that in the next place, ye do show what you have learned to be the meaning of this Article, I believe in the holy Ghost. For from hence, may we well take the occasion, both to make all things the more plain, and also to gather all mere proofs, Question. for the confirmation of the same.  
Say therefore, what is the meaning of it?  
Answer. This article teacheth me, and all Christians, to believe in the holy Ghost, the third Person of the most holy and glorious Trinity, as being in Person truly distinct, from the Persons both of the Father, and of the Son: and yet nevertheless, in the unity of the Godhead, very true God, coessential, and eternal, and in all infinite Majesty, wisdom, power, and glory, coequal with them.  

Explication & proof.  That the holy Ghost is a personal subsistence, distinct from the Father and the Son: that is to say, that he is one, having his eternity, and Being: and in his Being, eternity of omnipotence, infiniteness of wisdom, etc. considered both more simply in himself, and also by relation in the distinction of the Person; by reason of the most simple and entiere unity of one and the same Godhead, wherein every Person of the holy Trinity, doth equally consist: it is evident from very many places of holy Scripture.  
And first, that he is a Personal subsistence, and the same also distinct from the Father, and the Son: he himself hath declared it, by his manifesting of himself, at the baptism of our Saviour Christ, the Son of God, in the bodily shape of a dove, Math. 3. And likewise, by his representing of himself, in the vision of cloven tongues, over the heads of the Apostles, Act. 2. For never did any quality, or affection, either of the mind of man, or of any Angel, appear in any bodily shape, or external representation.  
It is furthermore evident, by that form of Baptism which our Saviour Christ hath prescribed, and commanded to his Church. For it were absurd, that any creature should be baptised into the name of that which is no Person.  
Moreover, what reason, or shadow of reason were there, why the holy Ghost should be called by the name of God, if he had not a Personal being? But that this is so; it hath been declared before. The which also, will yet further appear, when we come to show, that the holy Ghost, who is the searcher of the heart of man; yea even of the deep things of God: which none can do but God himself. (For who hath known his mind, or who was his counsellor, but he himself, to himself?) it will (I say) further appear, that he is a Personal subsistence: when we shall come to show, that all the divine works of the Godhead, are attributed to the holy Ghost, as well as to the Father, & to the Son; as was touched in a word before.  
The distinction of this Person of the holy Ghost, is likewise evident, by that his distinct manifesting of himself, by descending from heaven, at the baptism of the Son of God in our human nature: when as the Father uttered his voice, as remaining still in heaven. The same is evident also, by the distinct rehearsal of him, with the Father and the Son, in the institution of Baptism.  
And that he is the third Person in the holy Trinity; the order of the same rehearsal, doth make it plain. And likewise, that place of the Apostle john, in his 1. Ep: ch. 5. where he is in like manner, rehearsed in the third place. Yet so as we, must understand, that neither the Father is first, nor the Son second, nor the holy Ghost third, in precedence of time, or in dignity of divine honour; but only in respect of the incomprehensible order, and manner of the existence, or being of the divine nature: as was observed before, in the general doctrine of the whole Trinity.  
Wherefore also, it is truly affirmed here, that as the holy Ghost is coessential, with the Father and the Son, (as the Apostle john testifieth in the chapter before alleged, saying, These three are one) so is he every way coequal, and coeternal, both in wisdom, and power, &c: as by the more full opening of this Article will clearly appear.  
Question. Show you therefore, what this Article of our faith doth furthermore teach us, in this behalf? How have you been further instructed?  
Answer. I have learned from the interpretation of this Article; that I myself, and every Christian, do stand bound to believe, that God the holy Ghost, hath always, without beginning heretofore, and even to this present, had his jointe-worke, or (as we may say) copartenership with the Father, & the Son: both in purposing and decreeing, & also in ordering and effecting, all the mighty works of Creation, and government; not only in the whole world, generally or universally considered; but also more specially, in the new creation as it were, & government of the holy Catholic church of God, and in the sanctification of every particular member of it. Yea, & that he hath the same joint-worke, and counsel, for ever hereafter, to the perfecting of all the counsels and works of God, both in mercy, and in judgement, world without end.  
I have learned also, that I for my part, do stand bound to believe in God the holy Ghost, that he is my sanctifier, as well as the sanctifier of any other of the elect people of God.  

Explication. & proof.  This is a necessary addition, to make up the former answer. In the opening whereof, that also shall by the grace of God, be yet more fully opened and confirmed.  
And first, touching the joint-work of the holy Ghost, in the purposing and effecting of the works of Creation, as being one God, together with the Father and the Son: we find it evidently confirmed in the very beginning of the holy Bible. the 2. verse of the first chapter, and verses 26. & 27. Likewise ch. 2.7. The Lord God breathed the breath of life into man: to wit, by the power and virtue of his eternal Spirit, creating the soul without any earthly matter, or corruptible element. According to that saying of Elihu in the book of job, ch. 33.4. The Spirit of God hath made me, & the breath of the Almighty hath given me life. Read also Ps: 33.6. & 104, 29 30.31. & Mal: 2.15. For God is the Father of Spirits, and the creator of all other things, by his eternal word, & through that almighty Spirit of his, which is the holy Ghost, in whom we do believe.  
This being true, that the holy Ghost hath his joint-worke, in the purposing & effecting of the works of Creation, together with the Father, & the Son: there can be no cause, to doubt of his joint-work in the upholding and ordering of the same, seeing he is a Spirit of as infinite, and everlasting wisdom, providence and government, as he is of almighty power and virtue.  
But I hast to that, which this Article of our faith, doth principally intend: that is, to see how the holy Ghost, hath his most holy and divine joint-worke, together with the Father, and the Son, in the new creation, and continual government of his Church in this world; even to the full glorification of it in the world to come.  
And where may we better begin to lay forth this excellent & high mystery, then by taking a view of the joint-worke of the holy Ghost, in bringing our Lord jesus Christ, the Saviour of this his Church into the world: in preserving and guiding him in the world: and in strengthening and confirming of him to perform all things necessary, to the perfiting of the same his Church's salvation, even till he left the world. For this may be in steed of spectacles, and as it were a clear glass, to help the weakness of our dim eyesight, to discern the better of all the rest.  
First therefore; by whom was our Saviour Christ conceived in the womb of the blessed virgin; but by the holy Ghost? And wherefore by the holy Ghost; but because he could not otherwise have taken man's nature, without the original blot and stain of sin: that so he might be meet to be that unspotted, or undefiled Lamb of God, which was to be made the only propitiatory sacrifice, for the sins of men?  
By the same holy Ghost it was, that our Saviour grew, as in stature of body; so also in wisdom of mind and spirit; until that, at the time of his baptism, when he was to enter upon the public and open discharge of his mediatorship; he received from the same holy Ghost, all holy gifts and graces, not by measure, but most abundantly; to the most full & perfect furnishing of him, to the absolute discharge of every part of that most high office which was commiteed unto him. A public testimony whereof, was that his descending, and lighting upon our Saviour, which was mentioned before.  
By the same holy Ghost, he was forthwith led into the wilderness, to make his first encounter (as it were in combat hand to hand) against our arch-enemy the Devil, on our behalf: that so he might be known to the Church, to be a far other manner of person, than was Adam. For though he were more often, and therewithal, more vehemently assaulted then he was before his fall: yet was he not overcome, but he did vanquish & overcome the Devil for ever.  
By the same holy Ghost, he did preach the Doctrine of eternal life and salvation, according as it is said to the same purpose, that the spirit of the Lord was upon him: and that he was in a principal, yea in a pierles manner, anointed with the holy Ghost, Isai: 61.1. etc. Heb: 1.9. john, 3, 34.  
By the same holy Ghost, and not of mere human power, he did work all his miracles. For so he hath said of himself, as we read in the holy Gospel: that he wrought them by the finger and spirit of God, Mat: 12, 28. Luke, 11.20. And Act: 10.38. He was (saith the Apostle Peter) ancinted with the holy Ghost, and with power, and he was mighty in word and deed.  
By the same holy Ghost, who was the author and orderer of his whole life, did he also offer up himself unto God at his death: as we read, Heb: 9.14. Through the eternal spirit (saith the Apos:) offered he himself unto God, without spot.  
By the same holy Ghost, he was after his death, raised up from the dead, Rom: 8, 11. The spirit of God (saith Paul) raised up jesus from the dead. And 1, of Pet: 3, 18 He was put to death (saith Peter) concerning the flesh, but was quickened by the spirit: that is, by his divine power which he in that he was man, received from the holy Ghost. And likewise, after his resurrection, he did through the holy Ghost, give commandments, even his divine and sovereign commandments; to his holy Apostles. Act: 1.2. And being justified in the spirit, he was at the last, raised up to glory, 1. Tim: 3.16.  
Behold therefore, in this principal part of the more immediate work of the holy Ghost, in the beginning and ordering of the whole mystery of our redemption, in the mediation of our Saviour: we have a representation, of that which he doth, in the whole manifesting, and applying of jesus Christ, and of all that he did and suffered, and thereby achieved, to the everlasting benefit of his Church.  
To the which end and purpose, let us proceed, and further observe, how that like as after the ascension of our Saviour Christ; his Disciples were (according to his promise) replenished with the gifts and graces of the holy Ghost, for the publishing of his Gospel; as we read, Luke, 24.49. Act: 1, 4, 5, 8. and chap: 2. v. 4, 17, 18, 33 and Ephes. 3.5: so in former times, all prophesy & revelation of the truth from time to time, was immediately given to the Church, by no other, then by the same holy Ghost. 1. Pet: 1.10.11.12. and 2. Pet: 1.19.20.21. and 2. Tim: 3.16.17.  
And now yet further, let us likewise observe; that as the holy Ghost, both is, and hath been always, next and immediately, to the Church, from God the Father, through the only begotten Son our Lord jesus Christ, the author of all revelation of the truth, and of the bestowing of every good gift & grace: so is he, & hath always, in like manner, been the immediate sender, commander, & governor, of all holy instruments, both ordinary, and extraordinary, for the communicating of his graces to the people of God: as Isay, 48.16. The Lord God (saith the prophet) and his Spirit hath sent me. So Acts 13.2. The holy Ghost said, Separate me Barnabas & Saul, for the work whereunto I have called them. And on the other side, Acts, 16.6, 7. it is written, that the holy Ghost forbade them to preach the word in Asia, and that he suffered them not to go into Bythinia. Read also 1. Pet. 1.12. The Apostles and the rest preached the Gospel by the holy Ghost. And 1. Cor. 2.9, etc. to the end of the chapter: and 2. Epist. 3.6. they are therefore called Ministers of the Spirit, and not of the letter. And Revel. chapters first, second and third, St. john being in the Spirit, did by the direction of the holy Ghost, even the Spirit of jesus Christ, writ to the seven Churches in Asia, as is evident by that often repeated and most grave admonition: Let him that hath an ear, hear what the Spirit saith to the Churches. And Act. 20.28. S. Paul directing his speech to the ordinary Pastors and Elders of the Churches, chargeth them to take heed to themselves, and to all the flock, whereof the holy Ghost had made them Overseers, to feed the Church of God, etc.  
And yet more particularly; to come to every of ourselves. As our first and natural living, moving, and being, is from God by the holy Ghost, as we have seen from the creation: so, and in more special manner; is our new creation, and our spiritual life, moving, and being in the same. For all whatsoever, both entrance into the Church and kingdom of God, here in this life: and all increase of grace therein, by the means, either of word, prayer, and sacraments, or any other holy way appointed of God; even to the full preparing, and making of us meet, for the inheritance of the life and glory to come: all is by the holy Ghost, as we have the plain testimony of our Saviour Christ himself, john, 3. Except a man be borne of water, and of the holy Ghost, he can neither see, nor enter into the kingdom of God. For the natural man perceiveth not the things of the Spirit of God, etc. 1. Cor. 2.14. According also, as our Saviour Christ said to Peter, Matth, 16.17. Flesh and blood hath not revealed it unto thee. So necessary is it, that the same Spirit, which is a witness in heaven, together with the Father and the Son, should also be a witness on the earth, with that water & blood, which flowed out of the side, yea even from the very heart of our Saviour Christ. 1. john, 5.7, 8. And chap. 2. of the same Epistle: it is the anointing of the holy Ghost saith saint john, which teacheth faithful Christians, and leadeth them into all truth, as Christ had promised that he would send him to that end. And chap. 4.4. Greater is he that is in you, than he that is in the world. Also saint Peter saith, 1. Epist. 1.2. We are elect, according to the foreknowledge of God, to the sanctification of the Spirit. And verse 23. Our souls are purified in obeying the truth, through the Spirit, to love brotherly without feigning, etc. being borne a new, not of mortal seed, but of immortal by the word of God, who liveth for ever. And Colos. 1.8. The love of Christians is by the Spirit. And verse 9 And Ephes. 1.17, 18. The knowledge of Christians, is called spiritual knowledge. And touching faith, we read Gal. 5.5. that through the Spirit we wait for the hope of righteousness through faith. Yea generally, the fruit of the Spirit, is love, joy, and peace, &c: as in the same chapter, verses 22, 23. And Ephes 5.9. The fruit of the Spirit is in all goodness, and righteousness, and truth. Read also Rom. 14, 17. The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the holy Ghost. And all this, by the word of God. For by it, doth the Spirit give the spiritual life. 2. Cor. 3.6. and verses 17, 18. Where the Spirit of the Lord is, there is liberty. And we are changed into the image of the Lord, from glory to glory, by the Spirit of the Lord.  
And touching Prayer, it is the prayer of the Spirit only (that is to say, that which the Spirit teacheth, sanctifieth, & enableth us unto) which is acceptable to God. And therefore it is said of the Spirit, that he helpeth our infirmities, & teacheth us to pray, etc. Rom. 8.26, 27. Whence it is also, that saint Jude exhorteth christians to pray in the holy Ghost, to the edifying of themselves, in their most holy faith: as verse 20. of his Epistle, And the Apostle Paul, I will pray in the spirit, and sing in the spirit. 1. Cor. 14. That is, I will both pray, and also praise God, as the holy Ghost shall teach me. And Ephes. 6.18.  
Likewise, concerning the sacraments: first, Baptism; the very form of the institution, showeth that it is the holy Ghost, who must give that effect which it signifieth: according to that which is said, to note the true circumcision. Phi. 3.3. We are (saith S. Paul) the circumcision which worship God in spirit And Christ is said in this respect to baptise with the holy Ghost, though he baptised none with the outward element of water.  
And 1. Cor: chap: 12, verse 13. By one spirit we are all baptised into one body. Secondly, concerning the Lord's Supper, our Saviour Christ noting in the use of it, the nature of faith, which feedeth upon the flesh of Christ, and drinketh his blood: (both which, are presented by the bread and wine of that Sacrament) he himself teacheth, that it is the Spirit only which quickeneth: and that otherwise, the flesh, (and therefore much rather the sign of the flesh) profiteth nothing, john, 6. And again, 1. Cor: 12.13. we have been all made to drink into one spirit.  
Thus every way, it is the holy Ghost, who is from God the Father; & that also by the mediation of our Lord jesus Christ: the only immediate beginner and perfecty of all grace in us. And it is the rather to be thoroughly weighed of us; because, as the Apostle Paul saith: Flesh and blood, cannot inherit the kingdom of God, 1. Cor. 15.50. To him therefore, both faith, hope, and love, invocation, and thanksgiving, fear, and obedience is due; as well as to the Father, and the Son: as we shall see, when we come to the duties.  
This is the true Christian faith of the Church of God, & of every true member thereof, touching the holy Ghost; how many soever have believed aright: though the doctrine thereof, hath not been so fully & clearly revealed; till the coming of Christ, at the time of his most holy anointing to the taking of our nature unto him. God gave his people of Israel, his good spirit to instruct them in former times: as Neh: 9.20. & Isai: 63.11.12, 13.14. Read also Ezek: ch, 2. v. 2, etc. & ch. 11. v. 1.5. & ch. 36.25, 26, 27. And Ier: 31, 33. conferred with Heb: 10, 15, 16, 17. And Isai: 59, 21. & joel. 2: 28. & Hag: 2, 6. And this Spirit so often spoken of, is the holy Ghost. The Spirit of the holy God, is also after a sort acknowledged even of the very heathen, as Dan: 4, 5, 6.  
As for that which we read, Act: 19.2. where the late converted Disciples at Ephesus, say they had not heard whether there be an holy Ghost; either they do not mean, to speak so, concerning the third person of the holy Trinity, but concerning the extraordinary gifts of the holy Ghost, which had been given in other places, by the laying on of the hands of the Apostles: or if any think they did mean so; the same must withal confess, that from their former ignorance, this Article is for ever hereafter, more certainly confirmed to the church of God, by that better instruction, which they received from the holy Apostle.  
But you have not yet showed, that the essential attributes or proprieties of the God●e●d, are attributed to the holy Ghost, as well as to the Father & the Son.  
This must not in anywise be omitted of us, because the due consideration hereof, is of great weight, to establish & confirm our hearts, to believe in him.  
Question. What proofs of holy Scripture have ye therefore, to warrant the truth of this part of your former answer?  
Answer. The proofs are so many, as I am not able to make rehearsal of them, without some help by your direction: nor then neither, but so as there will need some further supply by your addition.  

Explication  You may justly say so indeed. I will therefore help you what I can: provided that you will stir up yourself, to call to mind some one proof or other, for every one of these divine attributes, as well as you may.  
Question. And first, what proof have you, that the holy Ghost is eternal; I mean so eternal, as no creatire is eternal: that is, not only without ending, but also without beginning?  
Answer. In this sense, the holy Ghost is called the eternal Spirit. Heb: 9.14.  

Explication & proof.  It is true. Neither is any other Spirit; either Angel, or soul of man, so called: though they be immortal and endless, by the decree of God. And further, touching the eternity of the holy Ghost: we may prove it by the same reason, that the Evangelist john proveth the eternity of the Son. For insomuch as the holy Ghost was in the beginning; that is, before any creature was, as well as the Son: therefore we may conclude, that the one is eternal, as well as the other. Neither is it possible, that the Father, and the Son, without this their eternal Spirit; should ever have given any being to any creature: seeing the immediate producing of the creature, and also the supporting of it, from the first instant of the beginning of it, is from, and by the holy Ghost: as we may perceive by that which we read: Gen: chap: 1. verse 2.  
Question. Let us now proceed. What proof have you, that the holy Ghost is of infinite and incomprehensible majesty, or greatness?  
Answer. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? saith the holy Psalmist, Ps. 139.7.  

Explication & proof.  This showeth, that the presence of the holy Ghost, is as large (that is, every where, and filling all places) as the Godhead of the father, and the Son.  
This infinite and incomprehensible Majesty of the holy Ghost, may be partly discerned of us, by that which is often testified: that from the beginning of the world, to the end thereof, he hath been, and will be present with the children of God in special manner; dwelling (as it were) in the hearts of thousands at one instant: and so from time to time, sanctifying, guiding, and comforting them all. And for a most evident instance thereof, let us consider it by the abundance of the gifts of the holy Ghost, poured forth upon the church, in these last times of the world: since the ascension of our Saviour Christ. john, 7.38.39. Act: 2.17. 1. Cor: 12. yea, and in that it is expressly said, that our Saviour himself, in that he was man, was endued with the gifts of the Spirit, not in measure. Thus may we argue the infinite Majesty, and incomprehensible greatness of the holy Ghost: though not in any bodily dimensions (which is contrary to the nature of any Spirit, and most of all of the holy Ghost) but in a manner unsearchable to us, according to his invisible nature, and most divine and secret virtue: john 3.8.  
We will hast forward.  
Question. What proof have you, that the holy Ghost is almighty?  
Answer. The works of creation, and government, made and continued by him, together with the Father and the Son, as hath been declared before: do sufficiently prove it to be so.  

Explication. & proof.  It is very true. And beside, he is expressly called the power of the most high. Luke, 1, 35. Read also, chap: 24, 29. and Act: 1.8. where the gifts of the holy Ghost: are called the power of God from on high. And accordingly ch. 6, 10. the Evangelist testifieth, that although many gain said Stephen (though he was no Apostle) yet they were not able to resist the wisdom, and the Spirit, by the which he spoke. Generally, all the graces bestowed upon the Church, and every member thereof; they proceed from the power of the holy Ghost. Our regeneration is called our Baptizing with the holy Ghost. john, 1.33. and Act: 11.16. And 2. Cor: 3.18. We are changed into the image of the Lord, from glory to glory, by his Spirit, as we heard before. And Act: 9.31. The Churches were multiplied by the comfort of the holy Ghost. And Ephes: 3.16. Christians are strengthened by the Spirit of God. Moreover: 2. Thes. 2.8. The Lord will consume the man of sin, even wicked Antichrist, by the Spirit of his mouth: that is, by the preaching of the Gospel, through the mighty power of the holy Ghost.  
Yea all that power, which our Saviour had, in that he was man; he received it from the holy Ghost: whether we look to the power of his doctrine, or of his works: according to that, Act: 10.38. God anointed jesus of Nazareth with the holy Ghost and with power. And Mat: 12, 28. compared with Luke, 11, 15. Our Saviour himself professeth, that he did cast out devils by the Spirit of God: whom he calleth the finger; that is, the divine power, of God. Like as when the Prophet Isaiah would note the perfect continuance of God's power, without all defect: he saith, The hand of the Lord is not shortened. And the Prophet Micah ch. 2.7. minding to signify as much, though to another end, asketh the Israelites, whether the Spirit of the Lord were shortened? As though he should say, It is impossible: he is as able either to bless and prosper, or to curse and plague, as ever he was. Thus we may see, an almighty power ascribed to the holy Ghost: yea even the almighty power of God; seeing none is almighty but he alone.  
And next unto this, who can doubt of the infinite perfection and fullness of his holiness; considering that he is in this respect, in a special manner, and in way of a most chief excellency in himself, above all Spirits, called the holy Ghost: as was observed in the beginning?  
And in respect of all the elect, the Spirit of sanctificatton: because all their holiness is wrought by him, Rom: 1, 4. And 1. Peter 1, 2. And 2. Thes: 2.13. He is also a most pure and clean Spirit, infinitely contrary to all unclean Spirits of men, 1. Cor: 6, 11. and verses 17, 18.19.20. And Gal: 5, 16. &c: and to the wicked Angels, branded by the reproachful name of unclean or foul Spirits, Mark, 1.23. etc., etc., 27. And chap: 5, 2. etc.  
Let us now come to the rest.  
Question. What proof have you, that the holy Ghost is infinite, in all perfection of wisdom?  
Answer. In this respect (saith the Prophet Isaiah) who hath instructed the Spirit of the Lord, and who was his counsellor, or taught him?  

Explication & proof.  So saith he indeed, chap: 40.13. And seeing he hath done all things in excellent wisdom, without the advise or counsel of any creature, in any point: it is plain, that he hath all perfection, in, and of himself.  
The same also may appear, with like evidence and plainness, from the testimony of Saint Paul, 1. Cor: 2.9.10. The things (saith he) which eye hath not seen, nor ear hath heard, etc. God hath revealed them unto us, by his Spirit: for the Spirit searcheth all things, yea the deep things of God, etc. Which things also (saith the same Apostle, as it followeth) we speak not in words, which man's wisdom teacheth, but which the holy Ghost teacheth, comparing spiritual things with spiritual things. And again, chap: 12. verse 4. etc. after that he hath reckoned up the manifold gifts and graces, which God bestoweth upon his Church, wisdom, knowledge, discerning of spirits, etc. He concludeth, that there are diversities of gifts, but the same spirit: as was alleged before.  
This spirit, giveth our Saviour gifts above measure (as we have seen already) and the Church of Christ all abundance, from his fullness: teaching them in all wisdom, etc. And therefore he must needs be in himself, infinite in wisdom.  
Now that we may proceed.  
Question. What proof have you that the holy Ghost is likewise infinite in all perfection and constancy, or unchangeablnes in truth?  
Answer. In this respect, he is called the spirit of truth; yea that spirit of truth, which is incomparable and pierles: even the very truth itself.  

Explication & proof.  It is our saviours own testimony, john, chap: 14.17. and chap: 16.13. And the testimony of his faithful Apostle, john, 1. Epistle, 5, 6. The spirit is truth. And therefore also is it affirmed, that those things which the spirit hath foretold, must needs be performed: according to that saying of the Apostle Peter, Act: 1.16. This Scripture must needs have been fulfilled, which the holy Ghost spoke by the mouth of David etc. Moreover, Ephes. 1, 13.14. The faithful are sealed with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the possession purchased unto the praise of his glory. And ch. 5.9. The fruit of the spirit is in all truth. And 1. Ioh: 5, 7. he is a joint witness of the truth, together with the Father, and the Son, and of equal authority, and credit therein, with them.  
Question. And is he also of the same perfection of divine goodness and mercy, with them? He is so, Answer. and thorefore is called the Spirit of grace, and compassion (or as some translate) of supplication and introatie.  

Explication. & proof.  So we read, Zech: chap: 12.10. and Heb: 10.29. And the holy Ghost is so called, because he both giveth grace; and also certifieth us of that grace and favour, and of that pity and compassion; which both the Father, and the Son, bear toward us: yea, and stirreth us up, and teacheth us, how to entreat the same. For (as the Apostle saith, Rom: 5. verse▪ 5.) The love of God is shed abroad in our hearts by the holy Ghost, which is given unto us. And chap: 8.16. The Spirit beareth, witness with our Spirit, that we are the children of God. And in the same cha: verse, 26. The Spirit also helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself maketh requests for us, with fighes which cannot be expressed, etc. Moreover, Gal: 5.22. Love, joy, long suffering, gentleness, and goodness, are the fruits of the Spirit in us. And Ephes. 5, 9 The fruit of the Spirit is in all goodness. And therefore the holy Ghost himself, is in himself, most good and gracious. And so we read, Nehem: 9.20. and Psal: 143.10. He is called the good Spirit of God. And 2. Cor: 3, 6. The Spirit giveth life. And verse 17, Where the Spirit of the Lord is, there is liberty. And therefore also he is in himself most free, working, and distributing all things as it pleaseth him. 1, Cor: 12. verse 11.  
There is one special attribute, of the divine nature, or Godhead yet behind: namely righteousness, or justice.  
Question. What proof have you therefore, that the holy Ghost is infinite in all perfection of justice, together with the Father and the Son?  
Answer. In the 30. chap: of Isaiah verse, 1. Woe to the rebellious children, saith the Lord, who take counsel, but not with me, and cover with a covering, but not by my Spirit, that they may lay sin upon sin, etc.  

Explication. & proof.  Here it is plain, that the Spirit of God, can abide no iniquity: no more then either of the other persons in the Godhead. And beside; our Saviour himself, rehearseth it for a divine property of the holy Ghost, to rebuke the world of sin; which is unrighteousness: and to show, where true righteousness is to be found: namely in Christ, through faith, and not in man's own corrupt and sinful nature, or works. In which respect, the Apostle Paul saith, that our Saviour was justified in the Spirit, 1. Tim: 3, 16. without whose righteousness, apprehended by faith, through the Spirit, none can be justified in the sight of God 1, Cor: 6, 11. Neither can we, without the sanctifying grace of the same Spirit, through Christ, perform any duty of righteousness. For it is the fruit of the spirit (alone) which is in all righteousness. Ephes. 5, 9 And they only, Who are led by the Spirit of God, are the Sons of God. Rom: 8, 14. And 1. Cor: 12, 3. No man can say, that jesus is the Lord, but by the holy Ghost. As touching the rest, they provoke the Spirit of God against themselves, to their destruction, Isai: 63, 10. They rebelled and vexed his holy Spirit: therefore was (God) turned to be their enemy, and he fought against them.  
We have a fearful example in those that tempted the holy Ghost, by their hypocritical dealing, Act: 5, 3, etc. And most fearful is the estate of all such, as do at any time, commit that sin, which is most properly called the sin against the holy Ghost. For as our Saviour affirmeth, this sin shall never be forgiven. Thus the holy Ghost is perfectly righteous: yea in all perfection of all divine attributes, equal to the Father, and the Son: and therefore very true God together with them. Together I say: that we may be admonished to understand this doctrine rightly. Not as though the holy Ghost were God, separated from the Father, and the Son: or a God of himself, absolutely and every way distinguished from them; but only in the unity of essence, a distinct Person in the same Godhead; with the Father and the Son: and so in an essential relation of person, one very God with them. And accordingly, I say so one: to the end we might be admonished, not to believe in the holy Ghost, as a separated, or distinct God; but only, as in a distinct person in the unity of one and the same God. And finally, that we might in like manner, be herewithal advertised, that we are not to worship the holy Ghost, in any imagined separation of his person, from one and the same Deity of the Father and the Son: no more than we are to confound his person with theirs. To the which End, 
Gregory Nazianzene.  worthy is that golden rule, or saying, of that godly and orthodox Father, to be in continual remembrance, which is recorded in the more general doctrine of the whole blessed and glorious Trinity.  
I cannot think upon one (saith he) but by and by, I am compassed about, with the bright-shining of the three: and I cannot severally discern the three, but I am speedily carried back to one. Whereupon also, worthily adviseth Master Caluin, saying. Let it not once come into our minds, to imagine such a trinity of Persons, as may detain our thought in any several distraction, and doth not forthwith bring us back again to that same Unity. The name of Father, Son, and holy Ghost, do give us to understand, that there is a true distinction; lest any man should think them to be bare names of addition, whereby God according to his works, should be diversely entitled: but they do only note a distinction, and not a division.  
Thus much out of Master Caluin. justit: lib. 1. cap: 13. Sect. 17.  
But now after this more large, and general discourse, I would gladly that you would make some brief rehearsal of the principal works of the holy Ghost, in the church of God: such as are for the particular benefit of every true member of it.  
Question. Which be they?  
Answer. First, the holy Ghost teacheth & enlighteneth the mind, with the knowledge of the truth.  
Secondly, he assureth, and confirmeth him whom he hath thus taught the truth; to believe the same.  
Thirdly, he humbleth and converteth the will, and affection of the heart, to love and delight in it.  
Finally, he helpeth, comforteth, guideth, and confirmeth, the whole man, both body, and soul, and Spirit, to continue and increase in the obedience of the same truth of God: against all the temptations, wherewith the flesh, the Devil, and the world, would hinder; and if it were possible, utterly frustrate any part of the same his most holy and blessed work.  

Explication & proof.  For the first part of this answer; call to mind Nehem: chap: 9.20. mentioned a little before. Read also. john, chap: 16. verse 13. The holy Ghost (as our Saviour teacheth us) is the spirit of trutn, and leadeth into all truth. And john, 1. Epistle chap: 2. verses 20.27. The holy Ghost, is called by the Apostle, the anointing, which we have from our Saviour that holy one of God, This anointing which ye have received of him (saith he) dwelleth in you, and ye need not that any man teach you: but as the same anointing teacheth you all things.  
Forth second part of the answer, read, Rom: 8.16. The Spirit of God beareth witness with our spirit, that we are the children of God. And 2. Cor: 4.13. The spirit giveth faith, Likewise, 1. Epistle 12, 9 Faith is given by the Spirit. And Gal: 4.6. God hath sent forth the Spirit of his Son into four hearts, which crieth Abba. Father.  
For the third part, read Psal: 143.10. where the holy Prophet prayeth thus Teach me to do thy will, for thou art my God: let thy good Spirit lead me into the land of righteousness. Or rather, as Trem: translateth, per terram planam: as if the Prophet had said, Grant me to walk as on an even ground, or in an even course (as we would say) sine offensa tui aut cuiusquam: without the offence of thee o God, or of any man. Read also, Ezek: 36, 25, 26.27. And Ier: 31.3. conferred with Heb: 8, 10. and chap: 10. verses 15.16. as was upon another occasion alleged not long before.  
For the proofs of the latter part, we shall have a more fit occasion to speak of them, when we come to the Comforts: and therefore we will forbear to produce them now.  
In the mean season, we may not unprofitably look back to that which is set down, in the doctrine of Repentance. 1. Book pages 70. 71.  
Here also, to make all more full and plain: we will refer these most gracious operations of the holy Ghost to these seven heads following.  
First, that he enlighteneth the mind.  
Secondly, that he reneweth the will.  
Thirdly, that he comforteth the feeble minded.  
Fourthly, that he augmenteth and increaseth grace.  
Fiftly, that he raiseth up such as fall.  
Sixtly, that he maketh them more strong against temptation.  
Seventhly, that he governeth the whole course of the life of God's children.  
The which also, as I have received them, well expressed in latin verse, by a good Christian brother, one well affected at the hearing of this doctrine preached: so will I set them down for the godly delight of the learned Reader: and then will I briefly english the same, for the benefit of the rest.  


1. Docet.  SPiritus erudiens, tenebras dispergit opacas  
Mentis, ut aspiciat lumina sacra Dei. 
Ioh: 16.13. Neh: 9.20.   
Spiritus arte sua, divinas perdocet arts,  
Dogmata, quae ratio null a docere queat.   


2. Regenerate.  Spiritus ingenitos pravi constringit awores, 
john, ●, 5.   
Mutat & affectus, quos facit esse novos.  
Spiritus ad luctum peccati pervehit altum,  
Hinc dolour, hinc moeror, displi●●isse Deo.   

Spiritus ex luctu cordis solatia gignit.  

3. Consolatur.  Mentibus infundit gaudia quip Deus. 
john, 14. 1●,   
Spiritus alta movens removet suspiria cordis,  
Testis amoris inest, signat adesse Deum.   


4. Auget.  Spiritus assiduis dotes accessibus anget,  
Crescat ut in multum quod fuit ante parum: 
2. Cor. 3. 1●   
Spiritus exauget vires, dum viribus adait  
Vires, ut vigeat quod fuit ante nihil.   


5. Erigit.  Spiritus illapsos quia vis data saepe vacillat,  
Erigit & lapso● spe i●het esse bona: 
Psal: 51.10▪ 11.12.   
Spiritus adversis, cum mens sit languida rebus  
Erigit, emergit mens modò prossa malis.   

Spiritus erectos, vi● cum sit lubrica vitae, 
Eph. 3.16.   
Ne recidant firmat, si recidant que●uuat:  
Spiritus imbelies divinis im●uit army,  

6. Confirmat.  Praelia prima decet, posteriora fugat.  
Ipsius arma; fides, spes, & coelestia verba,  
Quae sanctis scriptis edidit ipse Deus.  
Spiritus his armis Satanae mendacia pellit, 
Ephes. 6. 1● 11. etc.   
His quisque tegitur tutos ubique manet.  
Spiritus externis signis da● pignora certa,  
Vine verbis addens, pectora tarda movet.   

Spiritus hisce Dei divinis dotibus auctum  
Dirigit, & rectis passibus ire facit: 
Isai: 63.13.14. Psal. 143. 1ST   
Spiritus acta regit, voces & corda gubernat,  

7. Regit.  Ne cor, lingua, manus sint superata malis.  
Spiritus in laetis, animum dat tristibus aequum. 
1. Thes: 1.5.6. & 2. Ep: 2.13.14. etc.   
 grates habeat mens in utrisque Deo i●  
Spiritus ornatos-donis regit arte peritos,  
 sint sancta Dei munera sancta viris.   


Epilogus.  Solatur, Gignit, Firmat, Docet Erigit. Auget  
Dirigit. Oranti Spiritus ista dabit.   

The same in English. 
The Promise.   
1. The holy Ghost doth clear the mind,  
2. He doth renew the will:  
3. He doth the soul with comfort store,  
4. He doth all grace instill.   

5. When weakness grows, and flesh prevails,  
And grace doth take some foil:  
The Spirit comes, and flesh subdues;  
The devil doth recoil.   

6. With double strength, grace fenced is,  
And so more strong to fight:  
The next assaults are soon repressed,  
What force may foil God's might?   

7. The holy Ghost of all man's life,  
The guide and stay he is:  
In all estates, weak man he holds,  
Lest he should go amiss.   

For left to self, as apt to stray,  
Is man, as silly sheep:  
And eke as apt to be destroyed,  
If God do not him keep.   

Much less poor soul could he attain,  
To happy state in heaven:  
If holy Ghost of all his gifts,  
Withdraw but one of them.   
THe meaning of the Article thus explained, let us now come to the promise.  
Question. Where have we any promise, that the holy Ghost shall be given unto us?  
Answer. In the 11. chapter of Saint Luke, verses 9.10.11.12, 13.  
Rehearse you the words of the text.  
Question. Which are they?  
Answer. I say unto you (saith our Saviour) ask, and it shall be given unto you: seek, and ye shall find: knock, and it shall be opened unto you. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.  
If a Son shall ask bread of any of you that is a Father, will he give him a stone? or if he ask a fish, will he give him a serpent?  
Or if he ask an egg, will he give him a scorpion?  
If ye then which are evil, can give good gifts to your children, how much more shall your heavenly Father, give the holy Ghost, to them that desire him?  

Explication & proof.  A most gracious promise; of a most glorious and merciful Father: and the same also most sweetly and familiarly, illustrated and confirmed, by our most blessed Lord and Saviour; to help the weakness of our faith, touching the assured persuasion of so singular a gift: even the gift of all gifts, as we may say, etc. For our Saviour Christ knew right well, how great our weakness of apprehension is this way, in conscience of our unworthiness: beside our slothfulness in seeking after it; the which he would by this his most gracious encouragement, chase away.  
Furthermore, it serveth to this purpose very well; 
The Comforts.  that the holy Ghost is called the Spirit of promise; that is, the promised Spirit. Ephes: 1.13. And the promise of the Father, Act: 2.33. The which promise of the Spirit, (that is, the accomplishment of which promise) we receive through faith, as the Apostle Paul affirmeth, Gal: 3.14.  
Wherefore, we most thankfully embracing this so high and pierlesse a promise: let us now proceed to consider of the use of the doctrine, and faith of this Article.  
ANd first for comfort, whereunto the promise doth very aptly make way.  
Question. What is that?  
Answer. The comfort of belief in God the holy Ghost, is most singular: and therefore doth our Saviour himself entitle him, with name of the Comforter.  

Explication & proof.  It is true, as we read john, chap: 14. verse 16. I will pray the Father (saith our Saviour) and he will give ye another Comforter, that he may abide with ye for ever. And verse 26. But the Comforter, which is the holy Ghost, whom the Father will send in my name, he will teach ye all things, etc. And again, chap: 15.26. And chap: 16, 7.  
And most worthily, is he called the Comforter; because he alone, doth in special manner, and most immediately comfort us, against all temptations, and causes of discomfort.  
And also, because he alone, doth in like special manner, both give us the present comfortable feeling of all the sweet mercies of God in this life: and also the joyful assurance and hope of all good things, which are to come, as we shall see a none.  
Question. But first; what are those temptations, and causes of discomfort, which the holy Ghost doth comfort us against?  
Answer. First, against our actual sins and transgressions.  
Secondly against our failings in all holy obedience.  
Thirdly, against our original sin, and corruption of nature.  
Fourthly, against the troubles and afflictions of this present evil world.  
Fiftly, against the doubt of the truth of our faith, and repentance, and so of our election to salvation.  
Sixtly, against the discomfort of our continual infirmities, & often renewed slips & falls.  

Explication and proof.  These indeed, are the singular comforts, which the holy Ghost doth daily renew unto us, and that upon these occasions following.  
For first, whereas the devil, and our own guilty and unbelieving hearts, tempt us, that we must needs be condemned; through the just, judgement of God, because of our manifold & great sins; insomuch as God is most just and must needs take vengeance of all sinners: the holy Ghost assureth us to our comfort, that all our sins are punished in our Saviour Christ: and that the justice of God is fully satisfied by his death, so that they shall not be laid any more to our charge.  
Secondly, whereas the devil further objecteth, that although this were true, that our sins are satisfied for; yet we could not be accepted in the sight of God, except we were righteous: the holy Ghost assureth us further, that our Saviour Christ hath fulfilled all righteousness for us; and that hereof, his resurrection is an evident proof. And moreover, he assureth us, that for our saviours sake, God will accept of our poor & unperfect obedience; so as it be in truth, & that we do unfeignedly endeavour to increase more and more therein.  
Thirdly, whereas the devil laboureth to trouble our consciences, because our very nature is polluted, and defiled; yea and originally guilty of the common f●l of mankind in Adam: and therefore that the Lord can take no pleasure in us; although not only sins were forgiven, but also righteousness imputed: the holy Ghost testifieth to our further comfort, that our very nature also, is sanctified in the holiness of the nature of our Saviour Christ.  
fourthly; whereas the Devil replieth thus, How can it be, that all these things should be true, and yet so many punishments, or crosses, and afflictions, (call them what we will) should fall upon us daily: we are comfortably taught, and instructed by the holy Ghost, according to the scriptures; that God doth not always afflict his children for their sins, nor in any wise, to take vengeance of them for the same: but to teach us more and more to deny sin, and to draw us the nearer to him, and to make us more fit for his heavenly Kingdom.  
Fiftelie, whereas the Devil laboureth to bring us into doubt, whether we have faith or no. (For then he knoweth, that if we have no faith, none of these things do belong unto us.) Therefore the holy Ghost giveth us comfortable assurance of the truth of our faith, by the fruits and effects thereof: in that he imboldeneth us to call upon God, as upon our Father, in the name of our Lord jesus Christ: and in that he worketh in us a desire to walk in all such good duties, as he hath prepared for us to walk in. And hereby also, he doth most comfortably confirm unto us, that we are in the number of the elect children of God, in that he giveth witness to the truth of our faith, though it is weak, and nothing so fruitful as it ought.  
Finally, whereas the Devil to disprove the truth of our faith, & repentance, and consequently of our election to salvation: doth lay our daily falls before us in our dish (as we may say) and bringeth to our remembrance, all the sins we have committed since the time we have received the faith; and began to repent, as we thought we did. Yea, and that before our repentance, we committed more grievous sins; and continued longer in them, than ever did any of the elect: the holy Ghost comforteth us against these discouragements, by renewing of our repentance daily, & by pouring some sweet sense of God's love into our hearts, and by assuring us thus humbled & cast down that the grace of God aboundeth through Christ, so much the more, where sin hath abounded.  
Thus, and many other ways doth God the holy Ghost, as a most faithful against the discomfort of every tentation: whereby, either the Devil, or the world, or our own flesh would trouble & dismay us. See Luke 12.11.12.  
Yea, and more than all this, he doth (as was said) not only sweetly refresh us, with many spiritual comforts here in this life: but also he assureth us in the comfortable hope of eternal happiness and glory, in the world to come. So that the whole covenant of God, is most comfortably warranted unto us, by the holy Ghost: according to the undoubted good will, and pleasure, both of the Father, and also of the Son: according to that we read, Isaiah: 59.19.20.21. and Ier: chap: 31. verse 31. etc., compared with Heb: chap: 10. verses, 14.15.16.17 And according to the testimonies of our Saviour, alleged from the Gospel of john. And according to that we read in the 1. Epistle of john, chap: 5. verses 6, 7.8.  
The Comforts, which every true believer may have, through his belief in God the holy Ghost; they may be yet more fully perceived, by the manifold similitudes, whereby the holy Ghost hath expressed himself, what manner of one he is unto us.  
Question. Which may those similitudes be?  
Answer. They are these Water, Fire, Oil, The hand or finger of God, A pen, A seal, A witness, A pawn or pledge: and it may be, there are some other of like sort.  

Explication & proof.  That the holy Ghost, the Author and inditour of all the holy Scriptures; doth by these comparisons express what manner of one he is, in his manifold workings, and gracious effects in the hearts of all true believers; it is evident by many places of the holy Scriptures. And first, concerning the similitude of water, john, 3, 5. And ch. 7.37.38.39. And concerning fire, Mat: 3.11. Read also, Mal: 3.2.3. For that washing, purging, trying and fyning by fire, are all through the operation of God's Spirit. Concerning oil, read, 1. john, 2. verses, 
Belief in God the holy Ghost.  20.27. Luke, 4.18. and Heb. 1.9, Concerning the hand or finger of God, 
The Comforts.  Luke. 11.20. and Act. 7.21. Concerning the pen and hand writing of God, Heb. 10.15.16. revel. 21.27. Concerning the seal of God. 2. Cor. 1.21.22. and Ephes. 4, 30. Concerning the witness of God, Rom. 8.15.16. and 1, john, 5. alleged a little before, and chap. 4.13. Concerning the pawn or pledge, or earnest penny of the holy Ghost. 2. Cor. 1.22.  
The reason why the holy Ghost, our blessed Comforter, compareth himself to water: is because he through the ministery of the Gospel, & by sprinkling our souls with the blood of our Saviour Christ, washeth away the filth of our sins. Ephes. 5, 26. and 1. Cor. 6.11. and 1. Pet. 1. verse 2.  
He compareth himself to fire; because he burneth out and wasteth, the dross of our natural corruption: and also, because he warmeth and cheereth our hearts.  
To oil; because he suppleth our souls benumbed, yea pitifully taken with the dead palsy; and maketh them apt and fit to the kingdom of God: and because he furnisheth us, with all graces necessary and meet for the same.  
To the hand or finger of God; because he writeth his laws in our hearts: and frameth us, to some measure of true love and obedience unto them.  
To a seal and witness; because he putteth us out of all question, concerning our perfect redemption, and salvation, Ephes. 1.13.14.  
And in the like respect; he compareth himself to an earnest-penny, or pawn and pledge, which bindeth the whole bargain among men. But God is yet more faithful.  
All these things, are full of exceeding great comfort, to every Christian soul, that hath learned truly to believe in God the holy Ghost, our most gracious Comforter. For who duly considering, and believing, that the holy Ghost (whom our Saviour calleth our Comforter) is equal with the Father and the Son, one very true eternal God with them: and that he is entitled the Spirit of adoption, of sanctification, and of all grace, and of life itself: as Rom. 8.11.2. Cor. 3.6. Gal 6.8. and that he is in respect of his operations in the faithful, expressed by so many familiar and notable comparisons: who I say, duly considereth these things, but he must have his mind greatly encouraged to look for all grace and comfort from him? And the rather, because we are certified by himself in his holy Scriptures, that he is minded to dwell with us, and in us, as in the Temple of God. Every particular consideration, may well bring with it a special and several comfort: that he will make us wise, that he will lead us into all truth, sanctify, revive, quicken, and lead us unto everlasting life in his due time. Yea, so that though we should for the present, find ourselves very ignorant, unholy, weak in faith, fainting in hope, destitute of all grace, and even as it were in the dark shadow of death: yet we may conceive good hope, that we shall be enlightened with knowledge, washed from filthiness, fined from dross, cheered in heart, and made bold against all temptations and enemies of our spiritual joy and peace.  
Thus comfortable; yea infinitely above that I can express; may the comfort of belief in the holy Ghost be: and that, not only in respect of private persons, but also of whole Churches: in so much as by him, they are gathered to Christ, and by his comfort multiplied, and increased from day to day: according to the testimony of Saint Luke, Act. 9.31. and Ephes. 2, 20.21.22.  
Question. Hitherto therefore of the use of this Article for the comfort of faith. It followeth now, that we are to inquire into the use of it, touching the obedience of faith. What say you to this point?  
Answer. As this Article showeth us, by whom alone all holy and spiritual comfort is immediately wrought & sealed up in our hearts: so it doth in special manner require, that all holy and spiritual fruits of obedience, be most willingly, cheerfully, & constantly yielded unto him.  

Belief in God the holy Ghost. Question.  There is good equity in it in deed. 
The Duties.  Which therefore ought those holy fruits to be? At the least, which are some of the principal of them? For to rehearse them all, we were not able at this one time.  
Answer. First, our faith in God the holy Ghost, who is the only immediate worker of all grace and comfort in our hearts; requireth that we unfeignedly acknowledge our own miserable nakedness, and poverty of soul and spirit: and that we are altogether carnal, and corrupt in ourselves, neither to have any power to attain to any holy grace, or true comfort of ourselves; but that all spiritual riches, and inward beauty, or ornament of grace, with all sound consolation, doth proceed to us, immediately from his gracious working alone.  
Secondly, it is for the same cause, our duty, to give most willing, joyous, and reverend entertainment unto him; as to our most welcome guest: or rather, as to the most honourable Lord, and governor of the house: whensoever he shall by his holy word, or any other means, knock at the door of our hearts.  
Thirdly, it is our like bounden duty, to take most diligent heed; lest after we have given him entertainment, we do at any time grieve him, by any unkind, and unseemly dealing: but contrariwise, that we do by all means procure, as much as lieth in us; that he may take good contentment, and pleasure, to abide for ever with us.  
Fourthly, it is to the same end and purpose, our duty to follow his blessed regiment, and direction in all things, and chief in the holy matters of Gods divine worship: according to the instructions and commandments of the word of God, which he himself hath set forth unto us.  
Finally (as was answered in the beginning) all and every one of the same spiritual duties, of divine worship & honour: they are of most bounden duty, to be yielded and performed to the holy Ghost; as well as to the Father, and to the Son: to wit, faith, love, reverence, prayer, thanksgiving, and such like.  

Explication & proof.  For the first of these points, and to induce our hearts to the performance of the duty there specified: read Matth: 5.3. Where our Saviour Christ beginneth that his large & excellent Sermon upon the mount, with this asseveration; that the poor in Spirit are (assuredly) blessed, and that the kingdom of God is theirs. But on the contrary, it is as certainly affirmed in the holy scriptures, that God resisteth the proud in Spirit. And Revel: 3.17. the holy Ghost sharply reproveth the Church of Laodicea, for that over-prowd conceit, which it had of itself. Whereupon it is evident, that we cannot truly believe in the holy Ghost; & so by faith have him dwelling in us: unless we be humble in ourselves, and do acknowledge that nullity of goodness, that is of ourselves, in our own wicked nature.  
For the second point, read in the same 3. chapped: of the Revel. verse 20. Behold, I stand at the door, and knock: if any man hear my voice, & open the door, I will come in unto him, and I will sup with him, and be with me. To him that overcometh. etc. Our Saviour by his holy Spirit, cometh as a Prince to the poor man's house; bringing all his furniture, and provision with him: not only for necessity, but also for delicacy, (as it were) hangings, plate, jewels, and all kind of spiritual delights, and dainties. And shall we not think it our part; to give his holy Spirit, most reverend and joyful entertainment?  
For the third point, read Eph: 4.30. Grieve not the holy Spirit of God, by whom ye are sealed to the day of redemption. A deed of gift, or any other evidence of writing, is ratified, when it is once sealed: and so are we, as belonging to the Lord, by the impression of his most holy and heavenly Spirit. Yea so firmly, that none can disable our title, if we ourselves do not cancel it.  
Now therefore; to the end we may not break off, or deface this blessed seal of God: let us have tender and chary regard, of that which the Apostle saith, Grieve not the Spirit of God. Yea, let us diligently observe, that which he saith to the same end; both in the words going before, and also following after: wherein he showeth, wherewith the holy Ghost is grieved; namely, by corrupt communication, & by bitterness, &c: by idolatry, & every other kind of sin.  
I●st therefore, is the reproof which Peter giveth Ananias, and his wife: Act: 
Belief in God the holy Ghost.  5. verses 3.9. And that also which Stephen giveth the wicked rulers of the jews, chap: 7. verse 51. Read also, Heb: 3.7, 8.9.10.  
Such unkind dealing with the holy Ghost, is the most unworthy, and greatest indignity, that may be. Wherefore, let us, on the contrary (considering that the holy Spirit of God, vouchsafeth, of his infinite mercy, to be our nearest and inmost friend) let us I say, esteem of him, and use him always as the most honourable, dearest, and best welcome friend unto us, infinitely above all other.  
The acceptable fruits of the Spirit, are reckoned to be of three sorts, Ephes. 5.9. The fruit of the Spirit is in all goodness, and righteousness, and truth. And Gal: 5. verses 22, 23, The same Apostle maketh mention of nine. The fruit of the Spirit (saith he) is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. For the interpretation, and distinction of which graces: See Master Perkins upon this Article in his Exposition of the Creed.  
The way both of entertaining, and also of retaining this our best friend, as it were in the chamber of our hearts: is, by giving ourselves to the exercises of prayer, of reading, hearing, and meditating of the word of God; to the furthering of our knowledge, faith, and repentance: and by careful using of the present measure of grace, which we have received, to the honour and glory of God.  
The way to lose this so honourable a guest, and the comfort of his abode in our hearts: is by the neglect of these holy duties, wherewith only he is delighted. And therefore saith the holy Apostle (counseling us for our own singular benefit) Quench not the Spirit: & to the same end, that we do in no wise, despise Prophesying, but that we pray continually, etc. 1. Thes. 5.17.18, 19.20. And that we stir up the gift, which is already given us by the Spirit, 2. Tim: 1.6.7. It is the conclusion of every Epistle, which our Saviour sent by the ministery of his Angel, and the Apostle john, to the 7, Churches of Asia, Let him that hath an ear, hear what the Spirit saith to the Churches. Revel: ch. 2. and ch. 3.  
To the which end, according to the fourth point of the Answer: let us consider further, that God requireth to be worshipped in Spirit and truth. john, 4.24. and Philip. chap. 3. verse, 3. And Rom. 8.1. where it is generally required, that Christians do in all things walk after the Spirit, and not after the flesh. And in the same chapter, that they do savour the things of the Spirit. And mortify the deeds of the flesh, by the spirit, etc. Likewise Gal. 5.25.26. If we live in the Spirit (saith the same Apostle) let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another. And chap. 6. verse, 1, he calleth such as be more firmly settled in godliness, spiritual men. And verse, 8. If we would have it go well with us, and that we might be partakers of a good harvest, we must sow to the Spirit. And Ephes. 6.17. we must fight with the sword of the Spirit. We must pray in the Spirit. verse, 18. And for the Spirit, that it may be given, and continued unto us. Psalm. 51.10.11.12. And Psalm. 143.10.  
Finally, touching the duties of divine worship and honour: that they are to be yielded to the holy Ghost, as well as to the Father, and the Son: it may appear.  
First, concerning faith; insomuch as we are baptised into his name, together with theirs. For we are to believe in him, into whose name we are baptised. And Math. 10.20. our Saviour encourageth his Disciples, to be without fear of their adversaries; and not to be distrustfully careful, what to answer unto them: Because the holy Ghost will be present with them. And Luk. ch. 12. ver. 12. The holy Ghost will teach ye in the same hour, what ye ought to say.  
Secondly, concerning the duty of love; it may be evident, from that which hath been alleged, concerning our duty, of not grieving the Spirit, etc. For we will never have this care, unless we shall bear a dutiful love, and affection, toward the holy Ghost. We regard not to grieve them, whom we love not.  
Thirdly, concerning reverence or fear; it may easily be proved to be due: 
The danger of not believing this Article.  yet that it standeth us in hand so to do; left we provoke his most fearful wrath against us, as Ananias & Sapphira did; as judas did; & as all those shall do; whosoever rise up in contempt and rebellion against him.  
Moreover, baptizing into the name of the holy Ghost, is a kind of invocation and calling upon his name.  
And so is the desire of the Apostle, that the communion of the holy Ghost, might remain with the Corinthians. 2. Epist. chap. 13. verse 13.  
And insomuch as ingratitude against the holy Ghost, is worthily condemned for a most grievous sin, Heb. 10.29: justly is thankfulness to be esteemed, a special duty belonging unto him. Neither is it to be neglected, that the Apostle maketh divine and honourable mention of the holy Ghost, in taking a religious oath. Rom. 9.1. I say the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost.  
Thus, the same duties of divine worship and honour, are due to the holy Ghost, as well as to the Father and the Son: insomuch as he is in the unity of the Godhead, very true God together with them.  
NOw therefore, having hitherto seen, so plentiful, and sure a ground, and warrant, for this Article: and also, what the meaning of it is: and what a gracious promise we have for it: and of how singular an use it is, both for comfort, & also to move unto all obedience: now, that we may at the last conclude the whole doctrine of it.  
Question. What is the danger of not believing; and so consequently, of not yielding that obedience, which it requireth of all Christians?  
Answer. Whosoever do not rightly believe in God the holy Ghost, nor unfeignedly obey him; they have no true knowledge, nor faith, which is according to godliness: neither do they, neither can they possibly, yield any true honour and obedience, either to the Father, or to the Son. And therefore also, it must needs be, that all such shall abide in the corruption of their profane nature, and perish for ever therein.  
It must needs be so; insomuch as the holy Ghost, (according as it hath been truly affirmed sundry times before) is of all the three Persons of the blessed Trinity, 
Explication & proof.  the only immediate worker of all grace, from the Father and the Son, in every one that shall find any favour, before the divine Majesty of God. For without his illumination and sanctification; we cannot but remain in darkness and profaneness: according to the express testimony of our Saviour Christ, as hath been also alleged before, out of the 3. chapter of john, saying, Except a man be borne again of the holy Ghost, he cannot see nor enter into the kingdom of God. And according to the testimony of Paul, the Apostle of our Lord jesus Christ. The natuarall man understandeth not the things of the spirit of God, etc. 1. Cor. 2.14. And Rom. verse 9 If any man hath not the spirit of Christ, the same is not his, etc. And Ephes. 1.18. We can have no entrance to the Father, but by the spirit of our Saviour Christ. And as no entrance, so no continuance; but only by continuance in that grace & faith, which the holy Ghost once giveth. Whence it is, that the sin against the holy Ghost, (so properly called) is made unpardonable before God: and the person guilty thereof, (if God do discover it) not to be prayed for of any: because such a one doth not sin of ignorance, nor of weakness of judgement, in some one point or other; but of malice in a general contempt of the truth: yea even of the Spirit of truth himself, the most gracious Teacher thereof. Heb. 6.4, etc. And ch. 10.28, etc. And 1. john, 5.16.17.  
Wherefore, beloved in the Lord, we see that in every most weighty respect, we have the greatest cause that may be; why we are, with all holy, religious, and constant reverence, to believe, and obey the holy Ghost: as being one true and everlasting God, to be blessed and adored for ever, together with the Father and the Son. And on the contrary, we cannot but see; that we ought to take heed most carefully, that we do not at any time, any manner of way, blaspheme the holy Ghost, or give any occasion, that he should be blasphemed or spoken evil of: either directly, or indirectly, by scoffing at any, because they are of the spirit, or hot of the spirit, etc.  
All such jesting, and all irreverence, is exceeding dangerous: and therefore let us all very heedfully, not only avoid the same, but also think, and speak always, most reverendly of this so high and glorious a Majesty.  
And as for all such heretics, as fear not to affirm, that the holy Ghost is not God; but a creature, or a name only of divine virtue and operation, &c: let us utterly abhor all such their blasphemous heresies.  
In which respect, to the end we might have before our eyes, some grave admonition; I have thought it to good purpose (and so I trust will every godly Reader) to set down that which the good Minister of God's word Bastingius, hath written in his Commentaries upon the Palsgraves' Catechism, to the same purpose.  
The doctrine concerning the Deity of the holy Ghost (saith this godly learned Minister) hath had four principal Adversaries.  
First, those that have, and do contend; that the holy Ghost is nothing else, than an internal operation, motion, or action, whereby God worketh effectually in the hearts of the elect: 
Energeia.  but not to be any substance, much less a Person as Samosatenus, servetus, and their scholars, who are all refuted very manifestly by this, that those things are attributed to the holy Ghost in the scriptures▪ which do agree to none, save only to God, and consequently to a Person truly subsisting, and therefore also to a true substantial Being.  
Secondly, this doctrine hath had Macedonius an adversary against it, who taught indeed, that the holy Ghost is a substance and a true Person, but yet created (which also was the error of Arius) whereunto the Ecumenical Council, held under Theodosius the Great, opposed itself, and gave it his deadly wound. The words whereof are these, If it be created, how doth it create? how then doth it sanctify? how doth it quicken? how doth it distribute graces? how is it God? how doth it search the deep things of God? how is he the Comforter? how hath he his joint place with the Father and the Son?  
Of which Macedonius, john Cassianus, Chrysostom's scholar, writeth after this manner in his first book of the incarnation of the Lord: Macedonius also (saith he) uttered his blasphemy against the holy Ghost, with an incurable impiety, in that although he said, that the Father and the Son are of the same substance, yet he calling the holy Ghost a creature, was guilty of blasphemy against the whole Deity, insomuch as nothing can be injured in the Trinity, without injury done against the whole Trinity.  
Now add unto these, in the third place, the Tritheites, who confessed indeeded, that the holy Ghost is a Person▪ yea and that he is God, but yet another God, beside the Father and the Son: albeit (in truth) the holy Ghost is so of the same substance, or coessential with the Father and the Son, 
Homoousios.  that they be not sundry Gods, but one only jehovah.  
The fourth error, was the error of Sabellius, who stuck not to say, that the holy Ghost was a divine Person, eternal and uncreated: but not a distinct Person with the Father and the Son: the which, how repugnant it is to the scriptures, we have likewise declared before.  
And thus truly, have they waged battle against the Person of the holy Ghost.  
Now, as touching his office, and the efficacy thereof, these following, did not well understand what it is.  
First, they which do think, that the elect may altogether lose, or fall away from their faith, though it be sealed up in them by that holy spirit of promise. But the truth is, that the Spirit of sanctification is never utterly taken away, 
Energeia.  from such as are truly regenerated, and borne again. Only, the effectual working of it, may be interrupted for a time, while the contrary lusts do bear the sway: like as drunkenness doth not altogether bereave men of their wit, 
Belief that God hath a holy catholic Church.  but only taketh away the use of it for a while. 
The ground and meaning of the Article.   
And furthermore, the Romish Teachers do likewise err in that they require, that men should always stand in doubt of the favour of God: seeing the holy Ghost is therefore called the spirit of adoption, because he beareth witness of that free good will, wherewith the Father embraceth us in the Son, and teacheth us also to cry, Abba Father. Thus much out of jerimias Bastingius, a faithful Minister of the word of God.  
And thus, for the time of this our present inquiry; an end of the doctrine of this Article: and therewithal, of the whole doctrine of the most blessed and glorious Trinity: and so also an end of the first part of the most general division of the Articles of our belief.  
Now the same most blessed and glorious Trinity of distinct Persons, our one only true and everlasting God, most wise, most holy; and most gracious: bless it for ever unto us.  
The grace of our Lord jesus Christ, and the love of God, & the communion of the holy Ghost, be with us all. Amen.   

Belief that God hath a holy Catholic Church.  

Question. Answer. Explication & proof.  WHat followeth in the Articles of our belief?  
The holy catholic Church.  
Here beginneth the second part of the Articles of our christian belief: showing every Christian what he ought to believe, concerning the people of God, called his Church. All which, is nothing else, but the effect of that which is contained in the former part: which (as we have already seen, teacheth how we ought to believe in God, who is the only Author▪ Caller, Redeemer, justifier, Sanctifier, and Glorifier of his Church.  
And verily, it cannot be, that God the Father should give his Son to take man's nature; and in the same to die for man, in vain: according to that, Gal. 2.21. Neither can it be, that both the Father, and the Son, should send the holy Ghost to his Church, and into the hearts of his people: but to very notable effect, and to the most singular good ends and purposes that might be.  
Seeing our Saviour Christ is ordained of God to be a King: he must of necessity have a kingdom, and subjects therein; whom he may most graciously protect and govern.  
Seeing he is the great Pastor of the sheep: it cannot be, that he should be without his fold and flock.  
Seeing he is a spiritual and mystical head: he must have his members, to make up the same his mystical body. In which respect, the Church is called, the fullness of him that filleth all in all things, etc. Ephes▪ 1.23.  
Seeing he is the foundation; who shall let that the building should not be laid, and reared up, to the full perfecting thereof? Ephes. 2.20, etc. and 1. Pet. 2.4. etc. For God is not like the unwise builder, who layeth a foundation, and is not able to perform it: so that any should have occasion to reproach him, as we read of that unadvised builder. Luke, 14.28, 29, 30. But he goeth forward with the work, to the admiration of all the beholders: whosoever have eyes to discern the spiritual beauty of the same. Psal. 11●. ●2, 23. Isai. 54, ●, etc. And verses 11, 12, 13, etc.  
Finally, seeing our Saviour is a most fruitful and living vine: it cannot be, but that both branches & fruit, must needs spring forth and spread themselves abundantly, from him. john, 15.1, etc.  
This most notable and fruitful effect, of the most holy and blessed Trinity, God the Father, Son, and holy Ghost: is (as was said even now) set forth in this latter part of the Articles of our christian faith.  
The which fruit, that we may gather rightly; and lay up in such sort, as it may be a remaining fruit unto us for ever: we must first of all, according to the change of the argument; diligently observe the change of the phrase of speech henceforth used. For we do not profess, that we believe in the holy Catholic Church, &c. as we do in God, both Father, Son, and holy Ghost: but thus, I believe the holy Catholic Church, etc. That is to say, I believe that God hath a holy Catholic Church: wherein there is a communion of saints; and to the which belongeth most notable privileges of Gods rich favour and grace: both for the comfort of every true member of the same holy Catholic Church here in this life; and also for the everlasting happiness of them, in the world to come.  
This change of phrase is necessary to be diligently observed of us, (as was said) because of the differing nature of the object, where about faith is employed. For where as God is to be believed in, simply & without all exception: the Church of God is not to be credited simply, and for itself; but under the credit and authority of the word of God: so far forth only, as it shall show itself a faithful instrumental pillar, and upholder of that truth of the word, which God hath betrusted it withal: according to that, 1. Tim. 3.15. To the which end also, the order is worthy like diligent regard: in that God, most worthily hath the first place, and accordingly is chief to be respected: and then the Church, with such limits as he hath set. Contrary to the practice of the Antichristian Church, which hath chief care for the advancement of itself, and the own traditions and inventions, (how contrary so ever to the word of God) and little or no care for the glory of God. And therefore, can have little or no true faith at all; according to the definitive sentence of our Lord jesus Christ, the only author and finisher of the right christian faith. john, 5.44. How can ye believe (saith he) who receive honour one of another, and do not seek the honour that cometh of God alone?  
These things observed more generally, concerning this latter part of our belief: let us come to inquire of the particular Articles, in the same order wherein we have inquired of the former.  
Question. And first, touching the holy Catholic Church: what ground of holy scripture have you, that God hath such a Church as you speak of?  
Answer. The words of the Apostle Paul, which follow in the 12. chapter of his first Epistle to the Corinthians, verses 12. and 13: may well be alleged to this purpose.  

Explication.  They may be so in very deed. And the rather also may we make special choice of them; because they do immediately follow those words, which were alleged before: for a ground of the former Article, concerning our belief in God the holy Ghost. And further also, because that which followeth in this same chapter, from the very next verse; will serve very fitly, to open unto us the next Article of our faith, which is concerning the communion of Saints: as we shall see, when we shall by God's grace, come unto it.  
In the mean season, concerning our present occasion: rehearse you the words of the Apostle, contained in the 12, & 13, verses mentioned by you: for proof of this, that God hath his holy Catholic Church.  
Question. Which are those his words?  
Answer. 12 As the body is one (saith the Apostle) and hath many members, and all the members of that one body, being many, make but one body: even so is Christ.  
13 For by one Spirit, we are all baptised into one body, whether we be jews or Grecians, whether bond or free, and have been all made to drink into one Spirit,  

Explication  From the interpretation of this text (in the sermon which was made upon it) ye may remember (such I mean as were the hearers of it) that divers things were observed, which make much for the opening of this Article of the holy Catholic Church. The which things, I will now by the grace of God, repeat again, as briefly as I can: and so proceed to those other questions and answers, which serve for the more full laying open of this matter.  
And first of all, (as we were before advised, let us call to mind, and consider; that according as in the former part of the chapter, albeit the Apostle writing to the Corinthians, showeth them particularly, from whom they had received all their spiritual gifts and graces: doth nevertheless, there withal deliver a general doctrine; concerning the author and distributer of all good gifts & graces, to all whosoever have any portion of them. So in these words, though he doth speak by a particular intendment, to inform the same Corinthians, of their own particular estate and condition; in that they for their parts were a Church of Christ, as well as any other City professing faith in his name (like as every part of the Sea is called by the name of the Sea, &c:) yet the doctrine containeth a general direction or ground; from the which we may discern what is, or aught to be, the estate and condition of every true Church of Christ, throughout the whole world.  
This Church of God therefore generally considered, is but one; as the Apostle showeth by the similitude of the natural body: the which though it have many members, is yet but one body. Song of Songs, ch. 6. v. 8. And joh. 10.16.  
Now whereas there are divers kinds of bodies. First, natural; such as every man carrieth about him now.  
Secondly, spiritual; such as the faithful shall have endued with far more excellent gifts, at the resurrection from the dead. 1. Cor. 15.44.  
Thirdly, politic bodies; such as are civil corporations, whereof the King of the Nation is the head▪ in a borrowed sense, or metaphorically. 1. Sam. chap. 15.17.  
Fourthly, Mystical bodies; as for example, the Churches of God spiritually united to our Saviour Christ, the only immediate head, and vital quickener, and governor thereof. Hence it is the more manifest, what manner of body the Church is: by how much the similitude whereunto it is compared, is more distinctly expressed.  
So then, the Church of God to speak generally, (as we began to say) is but one mystical and spiritual body, how many members soever it have; being considered either in particular Churches, whether national (as we use to speak) or in cities, or in country towns and villages: or whether it be considered in regard of singular persons: and therefore is called Catholic, or Universal.  
Furthermore, it is so called, not only to note thereby the calling of the Gentiles, to the fellowship of the faith, and covenant of God's grace, with the believing jews; who from the time of Moses, were the only peculiar people of God, above all other of the Nations: Ephes. 2.16. and 3.6. but also to the end, that under this name of catholic or universal, might be comprehended the whole number of the elect; whomsoever God hath ordained to salvation, from the beginning of the world, to the end of the same: as well such as be called already, as such as are to be called in every age of the world: and the same also, out of every nation, far and near, and out of every estate and condition of people; noble or unnoble, rich or poor, learned or unlearned, young or old, man or woman: and all according to the free grace of God, without respect of person. Yea the Church hath this general name given unto it; that it might not only comprehend that part of the Church, which is called the militant part here on earth: but also that part which is already partly, and in some measure, triumphant in heaven. According to that which we read, Ephes: 3.15. God is the Father of the whole family, in heaven and in earth. Read also chap. 1. verses 9, 10, 11. And Colos. 1.19, 20, 21, 22. Heb. 12.22, etc. And Gal. 4.26.  
This then, is that which the holy Apostle saith in our text; that in the one only body of the Church of God here on earth, both jew & Gentile, bond & free, &c: are contained as the several members thereof. The which (as was said) we may proportionably extend to the whole Church most generally taken; that all is but one, etc. Read also Acts, 2. verse 39 The promise is made to you, and to your children, and to all that are a far off, even as many as the Lord our God shall call. Likewise, Ephes. 2.13, etc. And Gal. 3. at the end of the chapter. And Colos. 3.11. Neither Grecian nor jew, circumcision nor uncircumcision, neither Barbarian nor Scythian, neither bond nor free: none of them are excepted from having their part in Christ; either because they are of this or that nation, of this or that condition and calling, etc. Read also Acts, 10.34, 35. Of a truth (saith the Apostle Peter) I perceive that God is no accepter of persons. But in every nation, he that feareth him, and worketh righteousness, is accepted with him. And revel. 5.9. Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, etc. And chap. 7.9. I beheld (saith Saint john) and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with long white robes, and palms in their hands, etc. And verse 14, etc. These were they which came out of great tribulation, etc.  
This universality of the Catholic Church, is according to the ancient promise of God, made to Abraham; that in his seed, all the nations of the world should be blessed. It is also according to that more ancient and prophetical prayer of Noah, Gen. 9.27. God persuade japheth, that he may dwell in the tents of Shem. And yet before that; according to that most ancient promise of God, even from the beginning of the world, Gen. 3.15. The seed of the woman shall break the Serpent's head. Yea God, as a most provident Father, knowing that fraileman would fall into sin, and so be the just cause of his own misery and ruin: it pleased him of his infinite goodness and mercy, in the secret of his own counsel and purpose, to ordain him a remedy, even before the foundations of the world were laid. 1. Pet. 1.20.  
Herein therefore, God hath dealt with mankind, after the manner of wise and loving Parents; who knowing that their young children are subject to burning, or scalding, &c: will always have some thing prepared afore hand, which may be ready with them to help at any time of need. Yet that which man doth upon an uncertain fear, God did of certain knowledge without any doubt what would ensue.  
By reason that the Church is thus Catholic and universal, in the general acception of it; therefore is it made a matter of faith: not that we should believe in the Church; but because it is to be believed of us, according to the holy Scriptures, that God hath such a Church, as may justly be so termed. And because also it is so firmly founded, & established in our Saviour Christ, according to the most sure & stable counsel of God: that nothing (no not the gates of Hell) shall ever be able to prevail against it Mat. 16.18. Read also Ps. 125. and jer. 33.17, 18, etc. to the end of the chapter. Moreover, 2. Tim. 2.19. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his, etc.  
And that this universal Church (consisting both of jew & Gentile) is founded upon our Saviour Christ, it is evident, Ephes. 2.18. For (as the holy Apostle saith there) we both, (that is, both jew and Gentile) have through him, an entrance unto the Father, by one Spirit. And verse 22. In whom we are also built together, to be the habitation of God, by the Spirit. By the Spirit (saith the Apostle) and that also through faith: to remove all conceit of any bodily commixtion, or confusion of the Church, or members thereof, with Christ bodily: and likewise, to show, that the spiritual union, is only by an inward & effectual operation in the several members; & not by any infusion of the essence of the godhead into them.  
Furthermore, by reason that the Church in the general acception of it, is catholic and universal; it is said to be invisible, and not a matter of sight: seeing it is both, in time exceeding any man's age; and in place, for the present so far distant, touching the particular members, as one end of the earth is distant from the other. And not only so; but also because touching that part of it which is triumphant, it is as far removed from the whole earth; as the heavens are in height, extended and stretched most high above it.  
Qu. But is the Church of God here upon earth, no way visible?  
An. Yes, if we speak of the Church, in regard of the particular assemblies and congregations of it: in such places, times, and ages, as it pleaseth God to make it visible, and apparent; by such external notes and marks, as he hath given to make it known by.  

Explication & proof. Question.  It is true, as experience hath proved heretofore, & as it doth at this day, manifestly confirm the same in many congregations and assemblies of people: the name of God be infinitely blessed and praised for it▪ But which are those outward marks, whereby the Church of God may be thus visibly discerned?  
Answer. They are these. First, the public profession of the name of Christ, in the hearing and obeying of his Gospel preached among them.  
Secondly, public prayer and calling upon his name.  
Thirdly, the open and public use, and celebration of his Sacraments.  
Finally, the right and public use and administration of the spiritual censures of that Church discipline, which our Saviour hath commanded.  

Explication & proof.  They are so indeed. For wheresoever we, or any other, shall see these ordinances of our Saviour Christ in use; according to his word and commandment: there are we to acknowledge the Church of God to be, in the several assemblies thereof. And we for our parts, are to join with them in the same, as it is the duty of all true members of the Church of Christ. According to that we read, Acts, 2.42. that the Christians once baptised, continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers. And therefore is the Church (considered after this sort, in the particular assemblies and congregations of Christians, both Ministers and people, thus obedient to Christ, in the true profession of his name, and exercise of his holy ordinances) called the pillar and ground of the truth. 1. Tim. 3.15. Therefore (I say) is it so called; because, resting & staying itself, wholly upon our Saviour Christ & his word: it doth hold forth the same and defend it, both for the sound instruction, edification, and comfort of itself, and of those that are yet to be called: and also for the eviction and overthrow of all contrary heresies. But not for that it hath any power at all, to come and command what new doctrines and devices it list, as the Church of Rome presumeth: to the snaring of men's consciences, and to the advancement of ambitious Pastors, etc., without the warrant of God's holy word, rightly understood and interpreted according to that entire harmony and consent, which it hath, in, and with itself.  
And touching the ordinances of our Saviour, before expressed: read Mat. 28. where (as we know well) our Saviour hath commanded his Apostles to teach and baptise: yea to teach his Church to observe all things whatsoever he hath commanded them. Yea all things so, as nothing else is to be thrust upon his Church. And answerable to this, is that of the Apostle Paul, 1. Cor. 11.20.23. where he professeth his conscionable regard of delivering nothing to the Corinthians, which he had not received of the Lord. And concerning Church government, & the censures thereof; we have the commandment of our Saviour, Matt. 18.17. Tell the Church. And likewise the practice of the Apostles, in the Acts of the Apostles; according to the same commandment of our Saviour: and that with a most straight charge, that it should be continued until the appearing of our Lord jesus Christ. 1. Tim. 6.14.  
Nevertheless, this must be considered with all; that even in these assemblies, which are to be accounted visible Churches of God: sometimes, & in some places, these ordinances of our Saviour Christ, are more purely & entirely observed, then at other times, & in some other places: as we have the Church of juda & Israel for example of old. And as we find it to have fallen out from time to time, even to this day. And thereupon we do justly call and account some Churches, better reform then other: and these, or these, more corrupt and declining, or at the least, more defective and wanting then the rest.  
Quest. But hath God no Church at all; but where these outward notes or marks are visibly to be seen and discerned?  
An. If there be none of them apparent, and in use; there can be no visible Church of God, to the view of any mortal eye: nevertheless, there may be, and oftentimes are, in the times and places of greatest corruption, or desolation, where visible Churches have been; many true, though unknown members of the invisible Church of God.  

Explication and proof.  It may well be so indeed. Like as in the true visible Churches; many of them that make an outward profession, are no true members of the Church: but very hypocrites, though they be externally in the bosom of the Church. For (as the Apostle Paul saith) he is not a jew, which is one outward: neither is that Circumcision which is outward in the flesh. But he is a jew, which is one within, and the circumcision which is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. Rom. 2.28, 29.  
So may we say of baptism, and of the whole profession of christianity, as touching those, that make nothing else but a bare outward profession.  
And contrariwise, according to that which was answered; we may truly say, that where there is not any true public and outward profession of religion: yet may there be some true worshippers of God, & true members of the true and invisible church of God: as we may take those days, wherein the Prophet Elijah lived, for an example. For although he could not comfort himself, in the beholding of any true visible face of a Church in Israel; while wicked King Ahab reigned, but thought himself to be as one left alone: yet God had in secret reserved to himself, seven thousand that had not bowed the knee to Baal. And revel. 12.6. the Church is said to fly into the wilderness; where she hath a place prepared of God, that she might be fed for a certain season: to the end she might avoid the extremity of affliction. And in the most excellent song of King Solomon, she is compared to the doves which take their flight to the holes of the rocks, &c: as being pursued & persecuted of the wicked, who are fallen away from the true worship of God, to a false and superstitious religion.  
Whence it is, that we do necessarily affirm; that the Church which is visible in the parts thereof, is either true or false, chaste or adulterous, etc. And that in the true Church; some are true and kindly children: and that other be hypocrites or false brethren. For they that are borne after the flesh (as the Apostle teacheth) will persecute them that are borne after the spirit: as Ishmael did Isaak, even in Abraham's house. Gal. 4.29, 30. And many are called, but few chosen: as our Saviour himself affirmeth. Matth. 22.14.  
Of the true and elect Church of God, our Saviour Christ (as was touched before) is the only and alone invisible and mystical head; giving the life and power of true faith and godliness to it, through his Spirit. And therefore, the true Church, considered in her members; hath sometime her honourable denomination, even from the name of Christ himself: according as in our present text. 1. Cor. chap. 12. verse 12. St. Paul saith, that the natural body resembleth Christ: that is to say, Christ himself mystically considered with his Church; which is therefore called the fullness of him that filleth all in all things: as was said before, Ephes. 1.22, 23. Read also Acts. 9.4. where our Saviour Christ professeth himself to be persecuted, when they are persecuted which do truly profess his name.  
As for the civil Magistrate, yea even the King; though he be called the head of the people & kingdom where he beareth dominion: yet is he but a member; though indeed a chief & principal member of the Church of our Lord jesus Christ. So that when the name of head, is attributed to the King: as we read 1. Sam. 15. verse 17. and 2. Chron. 20.27. and Psal. 110.6. it is to be understood metaphorically, and not mystically, and spiritually. For thus to be the head of the Church, both generally, and in the several parts, it is only belonging to our Saviour Christ: who will not give this his glory to any other. Neither in deed can any beside himself; perform the office and virtue of a head, to the souls of the people and Church of God: as may further appear, by that subjection, which is required of all Kings and Rulers in the Church, and to the Church, in respect of Christ: Psal: 2.10.11.12: and Isaiah, chapped: 49.23.  
Now of the false visible Church, which falsely nameth itself the catholic Church; Antichrist is the head: so acknowledged of all those, that receive the mark of the Beast, as the holy scriptures do speak: that is, he is the head of so many, as do willingly submit themselves to his Antichristian doctrine, and government: seeking spiritual life, and direction, with all temporal peace and safety, from him. Revel: 13.11. etc. And ch. 17▪  
This Antichrist, the great false head of of the false catholic Church; is he that presumptuously perverteth the true doctrine of our Saviour Christ's most holy and high office: through his erroneous, and heretical, tyrannous, and hypocritical assertions, practices, and devices. For he is idolatrous in his worship; superstitious in his ceremonies; and proud and tyrannical in all his government: imitating, or rather exceeding (here, in the west Church with us) the princely state and pomp of the Roman Empire, which at the first was very cruel against the Church of Christ; and therefore called the first beast, Revel: 13.1. etc.  
For whereas the Roman Empire, was at the first breaking forth of the Gospel; notorious for putting of our Saviour Christ the Lord of life and glory to death; and afterward for murdering of many thousands of faithful Christians, both in the East and West Church: the Pope of Rome, called the second beast, having craftily gotten the power of the first beast, hath himself been more notorious for cruelty and pride, here in the west; then ever the other was, either in the East or West.  
Whereupon, most justly have we, with the true Churches of of our Saviour Christ, and with all true Christians; withdrawn and separated our sel●es, from his most heretical, and tyrannous usurpation. Heretical (I say) again t our Saviour Christ in respect of the truth of his doctrine: and tyrannous also against the gracious equity of his spiritual regency and government. Yea and beside these; presumptuous also, and traitorous against the just right and authority of civil Kings and Princes, touching the sovereignty of their civil policy and government for Christ, and his Gospel. And therefore also according to our most bound duty under our Saviour Christ: we, from the first shaking off, of the popish yoke of bondage, have laboured with our only soveriegne and supreme governors next under our Lord jesus Christ, as other Churches have done with theirs; for the correction and restoring, both of doctrine and discipline, from all Popish corruption and abuse, to the sincerity and truth of the word and Gospel of God: and according as the right ancient, and apostolic Christians have universally acknowledged & obeyed it, even from the first publishing of the Gospel; so far as they could attain and retain it: until this Antichrist, as a great falls Prophet, & as a most ambitious high Priest, and as a most usurping king, had subtly deceived, and tyrannically oppressed the world.  
Such is the doctrine of the true Church of God, concerning the universality of it, or in that it is (as we use to speak) catholic: so near as God vouchsafed us grace, to collect it from the ground & proportion of our text of Scripture, propounded to that purpose: and therewithal also; according to all other testimonies of holy Scripture, which give their further light to the same.  
But as touching the other title of the same Church of God.  
Question. Why is it called holy?  
Answer. Because it is sanctified, and set a part by the holy Ghost, according to the will of God the Father, and of our Lord jesus Christ; that all the members thereof, being so sanctified unto God, both in their bodies, souls, and Spirits: should carefully mind holiness; and endeavour to lead a holy life, in obedience to all the holy laws and commandments of God, according to the faith of the Gospel, all the days of our lives: contrary to that profane, and ungodly disposition and practice, of the children of this world.  

Explication and proof.  This in deed is the nature of holy things, that they should altogether differ in use, from things common and profane: yea, and in inward truth, from all things that have only an outward show of holiness and religion.  
This holiness; touching both the fountain, and also the full perfection of it; is only in our one only Lord God the Father: john, 17. verse, 11. In the Son, Act. 4.27. In the holy Ghost, john, 14.26. According to that threefold acclamation of the Angels, Isai, 6.3. Holy, holy, holy, Lord of Hosts. And as God is very often called the holy one of Israel. And Exod. 28.36. Holiness is ascribed to the Lord.  
As touching ourselves; it is only perfect to us, by imputation: in that our Saviour Christ is made of God, our sanctification. 1. Cor. 1.30. and Colos. 1.22. According also to that which our Saviour himself saith, john, 17. For their sakes do I sanctify myself.  
All our inherent, or infused sanctification, through the inhabitation, or dwelling of the Spirit of God, and our Saviour in us; it is at the best, but inchoate only, and in part here in this life: and therefore it hath need of daily strengthening and increase, by all holy means, of the word, and prayer, etc. according to that which we read, 1. Cor. 7.1. and chap. 5.8.9. and 2. Epistle, 2.13.14. and revel. 22.11. He that is holy, let him be holy, yea more holy: as the words may well be understood. Yet so, as we must not dream of any full perfection, to be in us, or in the Church of God, till it be perfected in the heavens: that is, till that be fulfilled, whereof the Apostle Paul speaketh, Ephes. 5.25.26.27, saying, that our Saviour Christ will make his Church glorious, and without spot, or wrinkle. And Saint john, revel. 14.4. 5. These are they, which are not defiled with women, for they are virgins. These follow the Lamb whethersoever he goeth: these are bought from men, being first fruits unto God, and to the Lamb. And in their mouths was found no guile: for they are without spot before the throne of God.  
Thus much for this time, concerning the holiness of the Church, and why it is called so.  
As for the word Church itself, howsoever it is drawn to signify the places, or houses of God's worship: yet if we look to the Hebrew word Kaal, used for the same, which signifieth a congregation, or gathering together of people: according to that we read Psal. 22. verse, 22. and verse, 25. likewise Psa. 26.12. and Psal. 68.26. And again, if we consider the use of this other Hebrew word gnedha, used to the same purpose, coming of tagnad which signifieth to come together at appointed times and seasons: as we read Exod. 12.3. and verses, 6.19. and 47. of that chapter, and in infinite places of the old Testament. And if herewithal, we look to the Greek word ecclesia, coming of eccaléo, which signifieth to call forth, or to provoke & incite to assemble together: as it is used, 1. Cor. 1. verse, 2 and every where in the new Testament: we may easily perceive that our English word Church, used in stead of them, noteth properly that company of people, which God calleth together by the outward sound of his Gospel, and inward grace of his Spirit, to the holy profession of his name, and practise of his divine worship, to his glory, and their own salvation.  
And thus having called to mind, the whole doctrine, for the interpretation of the Article of our belief, concerning the holy Church of God, somewhat largely, as it was preached unto you: I desire now, that you should in as few words as you can, make it plain; what you have learned to believe, according to the true meaning of this Article.  
Question. What have you learned concerning this point?  
Answer. This Article of my faith, teacheth me to believe, that there is but one holy catholic or universal Church; that is to say, one holy society or fellowship of people, elected and called of God, through his free grace in jesus Christ: who also are through the same his free grace, justified and sanctified in the name of Christ, by the holy Spirit of God, and no otherwise: to the end they may in due time, be meet partakers of most blessed life and glory, in his everlasting and heavenly kingdom.  
Of the which catholic Church; it teacheth me, as well as any other, in particular: that I ought to believe firmly in my heart; and cheerfully, and boldly to profess and acknowledge with my mouth; and also dutifully to express, by the actions of my life; that I am a true and lively member of it.  

Explication and proof.  It is true: it teacheth so much in deed. For that which is said of the Corinthians, for their part. 1. Ep. 1. verse, 2. that they were a Church of God. sanctified in Christ jesus, Saints by calling, and such as called upon the name of our Lord jesus Christ; it agreeth to every other congregation: yea, to the whole Church of God, upon the face of the whole earth. According as in the same place, he joineth them with the rest of that time living, in these words, Unto the Church that is at Corinth, &c: With all that call on the name of the Lord jesus, in every place, both their Lord and ours. But this they could not do, unless they had been first Saints by calling, etc., as well as the Corinthians: as will easily appear by comparing together that which the same Apostle writeth in the 6. cha. of the same Epistle, verse, 11. and chap. 12.3. No man can say that jesus is the Lord, but by the holy Ghost.  
And furthermore, for election, and calling, and justification, and glorification, linked as it were in one golden chain: read Rom. 8.29.30. Those which God knew before▪ he also predestinated, etc. Moreover, them whom he did predestinate, them also he called▪ and whom he called them also he justified, and whom he justified them he also glorified. The particular apprehension of which calling, justification, and glory, is by the hand of faith, as it followeth. chap. 10. verses, 9.10.11.12.13. For if thou shalt confess with thy mouth the Lord jesus, and believe in thine heart, that God raised him up from the dead, thou shalt be saved.  
For with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation.  
For the Scripture saith, whosoever believeth in him, shall not be ashamed.  
For there is no difference between the jew and the Grecian: for he that is Lord over all, is rich unto all that call upon him.  
And touching the means of our external calling to this holy society of the Church; to call upon the name of the Lord, as an effect of the election of God: it is the preaching of the Gospel; as it followeth in the same place, verse, 14. But how shall they call upon him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? For even in this very respect, the Church hath the name Ecclesia, from the Greek language given unto it; because it is a company, invited and called by the preaching of the Gospel, to believe in the name of the Lord, and to call upon his name, &c: by an allusion to the civil calling together of the Burgesses and free men of a City, by the voice or summons of the Crier. So that upon the premises, with the present observations laid together; we may easily reduce all, as it were into an abridgement: if we shall by a short definition, or description, show what the Church is.  
Question. What therefore may it be defined, or described to be?  
Answer. The Church of God generally considered (according to the name catholic or universal) it is the whole number of the children of GOD, elected, and chosen through jesus Christ, before the world was: and in due season, called, justified, and sanctified to be one mystical body by faith in him, 
The Promise.  and to be partakers of the same eternal happiness and glory with him, in the kingdom of heaven.  
Thus indeed it may be described more generally.  
Question. What may it be said to be more particularly?  
Answer. The Church more particularly considered, may be said to be any holy company of people, truly believing, and worshipping God; according to the doctrine and commandments of our Lord jesus Christ: and after the example of the particular Churches in the Apostles times, though not in so great perfection.  
And as touching the particular members of the Church, whether more generally, or more particularly considered: every one that truly believeth, and obeyeth the Gospel of our Saviour Christ is to be accounted a true member thereof, though there appear much weakness and imperfection in them.  

Explication. and proof.  The ground and proofs of these things, have been laid forth before: and therefore we will stay no longer about any further proof now; but come forthwith, to the Promise: seeing as we have often said, and observed in the Articles concerning our belief in God more directly; that faith looketh always to the Promise of God, as to the staff of her comfort. And so no doubt it doth also, in all the Articles now following, concerning the Church of God.  
Question. WHat ground therefore can ye show of any promise, which God hath made; that it is his good will and pleasure, thus to call and gather to himself, so general and universal a Church: that is, so ample and large an assembly of Saints, to be partakers of his heavenly and everlasting kingdom of glory?  
Answer. In the first chapter of the Prophet Hosea, the 10. verse, in these words. The number of the children of Israel, shall be as the sand of the Sea, which cannot be measured, nor told: and in the place where it was said unto them, Ye are not my people, it shall be said to them, Ye are the Sons of the living God.  
And again, in the next chapter of the same prophesy, verse 23. I will sow her unto me in the earth, and I will have mercy upon her that was not pitied, and I will say to them that were not my people, Thou art my people, and they shall say, Thou art my God.  

Explication and proof.  These places of holy Scripture, were alleged for the proof of the promise of the first Article of our belief, that God minded to be the God of the Gentiles, as well as of the jews: but they may well be called to remembrance, and repeated here again. It may be to good purpose likewise, that we call to mind some other proofs, for the more full confirmation of the same.  
And first, that the promise of God, mentioned by his holy Prophet; is extended even to us, and to every other nation, as well as to the jews: we have the warrant of the Apostle Paul, Rom. 3.29. Is he the God of the jews only, and not of the Gentiles also? saith the Apostle. And he answereth himself by and by, saying: Yes, even of the Gentiles also. And chap. 9 verses 24, 25, 26. God declareth the riches of his glory, upon the vessels of mercy which he hath prepared unto glory. Even us, which he hath called, not of the jews only, but also of the Gentiles.  
As he saith also in Hosea, I will call them my people, etc. as it followeth in the text of the Prophet rehearsed already. Read also 1. Pet. 1.10, 11. where the Apostle giveth to understand, that the holy Prophets did generally aim at this time of the uniting of the jews to the Gentiles: as it may more plainly appear chapter 2. of the same Epistle, verse 10: in that he alleged the self same text to the jews, which the Apostle Paul, the Apostle of the Gentiles hath alleged, for the calling of the Gentiles. Read also chapter 5. verse 13.  
But for the more full clearing of this; that the holy Prophets did aim at the time of the calling of the Gentiles: 
The Comforts.  it is evident from their manifold predictions thereof; as we may read, Psal: 22. verses 27, 28, 29.30.31. And Psalm: 47, and 72.1.9, 10.11. etc. and Psalm: 87. and in many other of the Psalms. Likewise Isai: chap: 2. verses 2.3.4, and chap: 11, 9, 10.16. and ch. 19 verses 18.19. etc. to the end of the cha: And chap: 49 6.7. etc. and ch. 60. and in sundry other places.  
The same is also manifest, Mal: chap: 1, 11. For from the rising of the Sun, unto the going down of the same (that is, over the face of the whole earth) my name is great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: for my name is great among the heathen, saith the Lord of Hostes.  
There are many other places in the lesser Prophets, for the confirmation of the same. But these may for the present, suffice for the proof of it: so that it may well be reckoned for an Article of faith, to believe the calling of the Gentiles, and that the Church of God consisteth both of jews and also of them: that is of all believers in every nation of the world.  
Having therefore so good ground for the promise of these things: it followeth next, that we are to inquire after the right use of this Article. And first, touching the comfort of our faith.  
Question. What may that be?  
Answer. The comfort of believing this Article is very great to all true believers, not only in regard of themselves, who are already incorporated into this mystical and sacred body of the Church: but also in respect of such as are daily to be added to the same, in the time of their calling, and sanctification: insomuch as the full perfection of every member, dependeth upon the gathering together of the full and whole number of the elect of God to the inheritance of his heavenly kingdom.  

Explication & proof.  So indeed we read, Heb: 11, 39.40. in these words following. And these all (The Apostle speaketh of many of the most ancient members of the holy catholic Church of God) through faith, obtained good report, but received not the promise, god providing a better thing for us, that they without us should not be made perfit. And to the same end tendeth that which we read in the 12. ch. ver: 22, 23, 24. Ye are come to the mount Zion, etc. And 1, Thes. 4, 15. This (saith the Apostle) we say unto you, by the word of the Lord, that we which live, and are remaining at the coming of the Lord, shall not prevent them which sleep, etc. Wherefore comfort yourselves, one another with these words.  
And not only so; but the comfort is great also, in respect of the present calling and society of the Church of God: and namely in the uniting of jews and Gentiles together. As Isai: 54.1. etc. Rejoice o barren (saith the Prophet) that diddest not bear: break forth into joy, and rejoice thou that diddest not traved with child: for the desolate hath more children than the married wife, saith the Lord, etc. And chap: 60.1. etc. Arise (o jerusalem) be thou bright, for thy light is come, and the glory of the Lord is risen upon thee, etc. And verse, 3, etc. And the Gentiles shall walk in thy light, and Kings at the brightness of thy rising up. Lift up thine eyes round about, and behold: all these are gathered and come to thee; thy Sons shall come from far, and thy daughters shall be nourished at thy side. Then shalt thou see, & shine, thine heart shall be astonished, and enlarged, because the multitude of the Sea shall be converted unto thee, & the riches of the Gentiles shall come unto thee, etc. And ch. 66.10.11.12, 13, 14. Rejoice ye with jerusalem (saith God by his Prophet) and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her, that ye may suck, and ●e satisfied with the breasts of her consolation: that ye may milk out, and be delighted with the brightness of her glory.  
For thus saith the Lord, I will extend peace over her like a flood, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be joyful upon her knees.  
As one whom his mother comforteth, so will I comfort you, and ye shall be comforted in jerusalem.  
And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known among his servants, and his indignation against his enemies.  
The ground of all the comfort of this Article, is that our Saviour, who is the living head of the Church; is, and will be for ever, the Saviour of the whole body: which he accounteth to be so great a part of himself. As Ephes. 1.22.23, and chap: 5.23.  
But that we may the more fully discern of the Comforts; let us consider of them more particularly. First, in respect of the universality of it. Secondly, in respect of the holiness. And thirdly, in regard of the chief cause, and fountain of all: which is the most holy and gracious election of God.  
Question. First therefore, what may be the comfort of faith, in respect of the universality of the Church?  
Answer. It is a great comfort to every true believer, when he considereth the infinite largeness of God's mercy; extending itself to thousand thousands: to confirm him for his own part, in the hope of God's mercy toward himself, he being one poor soul among the rest.  

Explication & proof.  It is true. There is none that hath faith, so much as a grain of mustard seed, so timorous and fearful, or so much doubting of the favour of God, through conscience of sin: but the due meditation of the universal extent and overspreading of God's mercy; must needs greatly relieve and raise up his weak and feeble soul. For seeing the mercies of God, are (through his rich grace, and bountifulness) enlarged to the forgiving of the infinite sins of whole nations, wherein are innumerable people; how many soever of them shall truly repent and turn unto him: yea, so as no order, state or degree, is excluded from grace, if they will come unto him in the name of his Son, (as Isaiah, chap: 56.3.4, 5.6.7. And john 6, 37. All that the Father giveth me (saith our Saviour) shall come unto me: and him that cometh to me, I cast not away. Nay, as we see plainly, Mat: 11.28. he is most willing, tenderly to embrace every one that cometh to him; in that he saith, Come to me all ye that are weary and laden, and I will ease you, And ch. 18, 10.11, 12, 13, 14.) How then should not the poorest and fearfullest soul be encouraged, to conceive some measure of comfortable hope, that God hath some drop of mercy for him: how many, or how great soever his sins be? and how long soever, he hath continued in them?  
Nevertheless: this on the other side, must be carefully looked unto; that the largeness of God's mercy do never make us secure: but contrariwise, that from this consideration, we do stir up ourselves to be so much the more studious to walk in all good duty before him.  
But of the duties more by and by. And of the forgiveness of sins more also when we shall come to that Article.  
Question. Now what may the comfort of faith be, in regard of the holiness of the Church?  
Answer. Seeing God doth impute the perfect holiness of our Saviour Christ unto it; and also for our saviours sake, doth accept us in that measure of holiness, which it pleaseth him to communicate unto us: it is a singular comfort to every member of the Church, that he shall not be shut out of the kingdom of heaven, among the wicked and profane; but be admitted among the rest of the saints of God: the least whereof is very dear and precious in his sight.  
There is no doubt, but every one that is admitted into the kingdom of grace, 
Explication and proof.  and abideth therein; shall be received in due time, into the kingdom of glory: according to that of our Saviour to the Apostle Paul, Act: 26. verse 18. And Psal. 116, 15. Precious in the sight of the Lord, is the death of his saints. This will be further confirmed from the consideration of the election of God, which is the foundation of the Church, and of all the holiness of it.  
Let us therefore come to the comfort which faith taketh therein.  
Question. What may that be?  
Answer. The comfort is exceeding great, in that the election of God is most sure, and unchangeable: and therefore that none of the elect; that is, none that is a member of the holy catholic Church, can possibly perish, but shall be most certainly saved Expli. So indeed doth our Saviour assure us, Matth: chap: 24 verse 24. It is not possible (saith he) that the elect should be deceived by any false Christ's, or false Prophets, that they should be drawn away from the truth of God by them. And therefore, elsewhere he doth worthily make this the chief ground of every man's joy, to whom it doth appertain: that his name is written in heaven. Luke. 10.20. Whereupon also, ariseth this most comfortable challenge, against all adversaries of our salvation: Who shall lay any thing to the charge of Gods elect. Rom: 8.33.  
This comfort, is not only for every man's own self, who is for his part one of the elect of God; but also in regard of the stability of the whole church, and every true member thereof: according to that of the same Apostle, 2. Tim: 2.19. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his. And thus (as it is written, Heb: 6.18.19.) The stableness of the counsel of God afordeth us strong consolation, upon the which the ancre of our souls: that is, the hope which is set before us, may be sure and steadfast in heaven, against all the storms and tempests, which we shall meet withal, while we sail (as it were) in the uncomfortable and dangerous Sea of this wicked & troublesome world. Read also, Mat: 16.18. The gates of hell shall not overcome the Church. There be likewise many comfortable testimonies, in the holy Prophets. As Psal. 46.5. etc. God is in the midst of it, therefore shall it not be moved. And Ps. 125, 1. They that trust in the Lord shall be as mount Zion, etc. Isai: 54.17. All the weapons that are made against thee shall not prosper, etc. joel: 2, 32. In mount Zion and in jerusalem shall be deliverance. And chap: 3, 20. Likewise Obad: verse 17. And Micah. 7.20. God will perform his truth to jaakob, and mercy to Abraham, etc.  
But to the end we may have our part in this so singular a comfort. How may we be assured, Question. that we are in the number of the elect of God, and consequently true members of the holy catholic Church of God? Hereby may we know that we are the elect of God, Answer. if so be we have received his Spirit of adoption, and sanctification.  

Explication & proof.  We may do so indeed. For so saith the Apostle john, 1, Ep: ch. 4, 13. Hereby we know that we dwell in God, and God in us, because he hath given us of his Spirit. The which Spirit also (as we have seen before) is as the earnest or seal of our election to salution. And therefore it beareth the name of the Spirit of adoption, etc.  
Question. But that we fail not, nor be deceived in this our comfort: how may we know, that God hath given us of his Spirit, and that we are sealed thereby unto redemption and salvation?  
Answer. We may know it certainly by the inward effects, which the holy Spirit of God worketh in us: and by the outward effects of holiness, which the same Spirit enableth us to perform, and causeth our Spirits to take delight and pleasure therein, from a pure heart, with a good conscience, and through faith unfeigned.  

Explication & proof.  You answer truly and well, For so doth the Apostle john, (mentioned even now) teach us, 1, Ep: ch. 2, v. 3. Hereby we are sure that we know him, if we keep his commandments. And ch. 3, 23.24. This is his commandment, that we believe in the name of his Son jesus Christ, and love one another as he gave commandment. For he that keepeth his commandments, dwelleth in him, and he in him: hereby we know that he abideth in us even by the Spirit which he hath given us. Now this Spirit, leadeth us into the obedience of God's commandments: whereby also it is discerned to be in us. Provided always, that our obedience be (as was answered) out of a pure heart▪ and of a good conscience, and of faith unfeigned. According to that of the Apostle Paul. 1, Tim: 1, 5. Moreover, the fruits of the Spirit, whereby his abiding in us, may be assured unto us, are in many particulars reckoned up by the Apostle Paul, Gal: 5, 22, 23, And Eph: 5. v. 9, & in many other places. Wherein, if we take delight, with care to practise them in our lives: we may assure ourselves, that God hath given us his Spirit.  
And namely, 
The Duties.  if we shall be careful to acquaint ourselves with prayer and supplication to God: for the increase of these his good gifts and graces. For this is a special property of the Spirit of adoption, and sanctification: as the same Apostle teacheth us, Rom: 8, 15. Whereby, and by the other fruits of sanctification before mentioned; the Apostle doth in the same place, verses 14, and 16.17, assure us that we are such, as belong to God: and to whom, the inheritance of the kingdom of God doth belong. For (saith he) as many as are led by the Spirit of God, they are the Sons of God.  
For ye have not received the spirit of bondage, to fear again: but ye have received the spirit of adoption, whereby we cry, Abba, Father. The same spirit beareth witness with our spirit, that we are the children of God. If we be children, we are also heirs, even heirs annexed with Christ: if so be that we suffer with him, that ●ee may also be glorified with him. And mark this well; that among many other things, the holy Apostle showeth us, that our willing suffering with Christ, (that is while we walk in the holy ways of God) is a sure token that we are in the number of the elect children of God.  
For as he saith further, verse 29. of the same chapter: Those whom God knew before, he also predestinated to be made like to the image of his Son: to wit, even in the enduring of afflictions, etc. And to the same purpose of comforting and encouraging of all such; that they are the undoubted children of God: tendeth all that which followeth, even to the end of that most comfortable chapter. Whereunto also, the testimony of the Apostle Peter serveth notably, in the first chapter of his 2. Epistle verses, 5, 6, 7, 8.9, 10, 11. Therefore, give all diligence thereunto▪ join moreover virtue with your faith, and with virtue knowledge. And with knowledge temperance: and with temperance, patience: and with patience, godliness: and with godliness, brotherly kindness: and with brotherly kindness, love, etc. For (as the Apostle saith) hereby we shall make our calling and election sure. And he assureth us in the name of the Lord; that if we do these things, we shall never fall: but that an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ.  
Read also, Ps: 15. where the Spirit of God, by his holy Prophet, maketh the same conclusion, from a rehearsal of sundry like virtues, in the former part of the Psalm.  
And thus we see, that the comfort of faith. concerning the Article of the holy catholic Church of God, is very great, and manifold▪ in respect both of the universality, and holiness of it, and chief in regard of the holy election of God.  
Hitherto therefore, of the use of the doctrine of this Article, for the comfort of faith.  
WE are now to inquire likewise, after the use of it, touching the fruits of obedience: and that in the same order, wherein we have inquired of the Comforts.  
Question. First therefore, what is the duty, belonging to the comfort of faith, concerning the universality of the Church?  
Answer. Insomuch as there is but one Church of God, and that without it here is no salvation: it is the duty of every one that belongeth to God, to forsake himself, and all wicked assemblies; and to join himself unto it, by embracing the same faith, and living in obedience to the same word and Gospel of God our Saviour Christ, with a godly care of preserving the holy unity and peace thereof.  
And to this end, it is furthermore the duty of every true member of the Church; to associate and join himself, to some particular Church, or congregation of the people of God: and therein to continue, and abide. It is likewise the duty of all particular and visible Churches, as well as of the whole Church generally: faithfully to embrace, testify, and uphold the truth of God, committed to the custody of it.  
Finally, we do all stand bound always to enlarge our hearts to bless and praise the Lord; for the largeness of his mercy, thus universally extended, to all estates, and degrees of people, in every nation; and that also to every generation, since the beginning of the world: but specially in these our days, and since the time of the more full revelation of the Gospel.  

Explication & proof.  All these duties, do belong to this comfort, by very good right, and with good warrant from the word of God: and as the matter speaketh very plainly, to every reasonable man, even of itself. But let us see something, for the better confirmation of them unto us.  
And first, touching the first branch of the answer: we may well take one special proof from the words of our Saviour, who is the only head of this one Church, Mat: 16.24. If any man will follow me, let him forsake himself, and take up his cross, and follow me. Likewise, Luk, 9, 23. Here is a plain proof, that we must forsake ourselves. And herewithal, very fitly are we admonished, that seeing we are to join ourselves to the militant Church here on earth: that therefore also we must purposedly dispose of ourselves, to bear our part, in the common afflictions thereof. In which respect, as likewise to show that we must forsake the society of Idolaters, and profane persons: the example of Moses is very notable, Heb: 11.24, 25.26 Read also Psal: 26, v. 4.5 But we have an express commandment, confirmed by many holy reasons, and persuasions, 2. Cor. 6.14, 15, 16, 17, 18. Be not unequally yoked with infidels, etc. (saith the Apostle) come out from among them, and separate yourselves, saith the Lord himself. Read also, Revel: 14, 6, 7, 8, 9, 10, 11, And ch. 18 4, 5, 6, 7 8. The reason is, for that no unclean thing, nor whatsoever worketh abomination, or lies, shall enter into the kingdom of heaven: but they which are written in the lambs book of life, cha: 21.27. Verily, as there was no salvation in the days of Noah, out of the Ark: so is there, at no time, any salvation to those, that are out of the Church of God.  
Wherefore (touching the second branch of the answer) that it is our duty, to join ourselves to the Church, in the outward society of it: that is, in the exercises of the true worship of God, for the confirmation of faith, etc. it is that which our Saviour Christ directeth his spouse to do, she being desirous to be guided by him; Song of Songs, ch. 1. v. 6, 7. And it may well be hence observed, in that it is said, The Lord added to the Church from day to day such as should be saved. Read also Heb: 10, 25 & ver. 29. where the Apostle showeth, that there is danger of perdition, to every one that shall withdraw himself, after that he hath once entered this holy fellowship. For the third duty of the whole Church, and of all particular assemblies, or congregations: which is, that they ought to be faithful upholders and keepers; and as it were pillars of the truth of God: read Deut: 31.9.10, 11.12.13. The law was committed io the custody of the Priests, the Sons of Levi: for the common benefit of the people of Israel, that they might by them, hear, & learn, & fear the Lord God, & keep & observe all the words of his law. And in this very respect, the Church of God is called the pillar and ground of truth, 1. Tim: 3, 15. as we have seen before.  
And now that according to the last branch; we ought always, & most instantly praise the Lord, for the largeness of his grace & mercy, toward the infinite thousands of the lost posterity of Adam: the heavenly vision of john may teach us, Revel: ch. 5, v. 8.9.10. etc. Whereunto also, let us add this, that much less ought we to repine, or grudge at the receiving of any the poorest, or most sinful to mercy; but contrariwise to be so much the more, yea more and more thankful; by how much God doth more plentifully magnify the riches of his free mercy, not only toward ourselves, but also toward every other: and therefore to embrace them as brethren, and to rejoice in them and for them, to the great praise of our most gracious and merciful God. Such are the duties, arising from the comfort of faith, in regard of the universality of the catholic church of God. It followeth that we inquire into the duties of every one, in respect of the holiness of it. Question. Which ought they to be?  
Answer. It is the duty of every member, or particular person, in the Church of God; first to apprehend by faith, the perfect holiness of our Saviour Christ: who alone is the only full fountain thereof.  
Secondly, to seek to be partakers of some portion of the over-flowing of this fullness.  
And thirdly, to seek to further and increase holiness both in ourselves, and also in as many other, as possibly we may.  

Explication and proof.  Seeing God hath made our Saviour, to be perfect sanctification and holiness unto us, 1. Cor: 1, 30. Colos. 1, 22: it were extreme folly, not to lay hold on him most gratefully, in this behalf. Yea and if we should not, as it were, open our mouths wide, to receive of his fullness a meet portion of his abundant grace, answerable to that, joh. 1, 15.16. And ch. 7, ver. 37.38.39. Read also, ch. 13.8.9. If I wash thee not (saith our Saviour to Peter) thou shalt have no part with me. And the same is affirmed generally, Heb: 12.14. Without holiness shall no man see the Lord. And 2. Cor: 5.17. If any man be in Christ, let him be a new creature. Old things are passed away: behold all things are become new.  
And beside, how unseemly, yea how absurd a thing were it; that any polluted and defiled member, should be joined to a most pure head: and to the rest of the beautiful members thereof. This must needs be a dishonour, and an utter disgrace, to the whole body. It were, as if a man should go about, to make the glorious church of our Saviour Christ like to that deformed image, which Nabuchadnezzar saw in his dream, the which having the head of gold, had feet of iron, and dirty clay. And would not the wicked (I pray you) take occasion from hence, to speak evil of the name of God: and of our Saviour Christ? specially if such as have the places of eyes, or hands, in this body: should be blind or lame, etc. Verily, that which the Apostle Paul noteth, to be a deformity in doctrine: namely, that any should lay hay or stubble upon the precious foundation Christ jesus, 1. Cor: 3, 11, 12. etc. the like deformity must it breed, if any person should be laid upon this spiritual foundation, which is not a living stone: I mean such a one, as is not quickened to the care of a godly and holy life. Neither could there be any peace, to the conscience of any such profane person: but he must needs be always in fear of the just indignation and displeasure of God. This doubtless, were now unto us (whom God hath chosen to be the Temple of his Spirit) no less sin, than it was unto the jews, to profane the material Temple of jerusalem, when they made it a den of thieves, & a cageful of unclean birds. And therefore, we might justly look for the like punishment of rejection, & casting off which fell upon them: if we should be found in the like sin.  
Let us therefore, according to the third duty, be so far from all unseemly continuance in our profannes, that we labour earnestly, after all increase of true holiness, both in ourselves, and in others: according to the exhortation of the holy Apostle, 2. Cor: 7, 1. And Revel: 22, verse. 11. He that is holy, let him be holy still: yea with increase of holiness, as the Angel's meaning is.  
But of this duty, of furthering holiness belonging to every Christian, concerning his brother: it shall further appear what belongeth unto us; in the next Article, concerning the Communion of Saints.  
Touching our present Article; the duties belonging to the comfort of God's eternal election of his Church, are yet behind.  
Question. Which are they?  
Answer. First and principally; considering that the free grace of God (clean contrary to the desert of our sin) is the only cause and fountain, of our remssion, justification, and salvation▪ it is our bounden duty, to be most hearty thankful to God, in this respect above all other; both for ourselves, and for all the rest of Gods elect: and also to abandon all opinion of any worthiness and merit of our own, or of any other, save of our saviour alone.  
Secondly, we considering that God hath chosen us of free grace; and justly refused other, to the declaration of his justice in punishing their sin: this aught to cause us, in rejoicing, to fear and tremble before the Majesty of God; and to keep our hearts far from all proud and vain boasting against others.  
Thirdly, insomuch as the election of God, is a most deep and hidden secret in the counsel of God, considered in itself: it is our parts to be the more diligent in seeking to know it, from the effects of God's Spirit within us; and in the fruits of sanctification following upon the same, in the outward actions of our lives.  
Finally, the assurance of our election, aught to work contentment in our hearts, against all wants, or afflictions whatsoever beside: waiting with patience, for our eternal happiness and salvation.  

Explication & proof.  Touching that most bounden, and earnest thankfulness which we own unto God; both for the free election of ourselves, and others, to salvation: the example of the elect Apostle Saint Paul, may be an excellent instruction unto us; what we and all other, are to do in this respect. Ephes: 1, verses 3, 4, 5, 6. Blessed be God, even the Father of our Lord jesus Christ, etc. who hath chosen us in him, before the foundation of the world, etc. And 1, Thes. 3, 8, 9 We are alive of ye, standfast in the Lord. For what thanks can we recompense to God again for you, etc. And 2. Ep: 2, 13. But we ought always to give thanks to God for you brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and the faith of truth. And that this holy election of God, is freely of grace: the same Apostle teacheth plainly, Rom: 11.5.6. It is of grace saith he, Whence he reasoneth thus, And if it be of grace, than it is no more of works, etc.  
Secondly, that we ought to walk in fear and reverence: considering the just reprobation of others, no worse by nature than we ourselves are: we are admonished in the 20. verse of the same chap. Be not high minded, but fear. And he rendereth a reason of the admonition, in the verse following: For (saith the Apostle) if God spared not the natural branches (that is the jews) take heed lest he also spare not thee. And Philip. 2, 12. Make an end of your salvation with fear and trembling: he speaketh of a reverend, & childlike fear of God. For (saith he further) it is God which worketh in you both the will and the deed, even of his good pleasure. Do all things without murmuring & reasonings, etc. As though he should say, if ye turn aside, from an humble course of life, & from a godly disposition of your hearts before God: ye may justly fear your own good estate, with a troublesome and doubtful fear, etc.  
Thirdly, that we are to seek for the assurance of our election, from the workings of Gods holy Spirit in us; and from the fruits of a godly life, Read 2, Pet. 1, 5. etc. 10 as was observed, & alleged before in the Comforts. Read also Eph. 1, 4. God hath chosen us in Christ before the foundation of the world, that we should be holy, & without blame, before him in love. And Col: 3, 12. Now therefore, as the elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, long suffering, forbearing one another and forgiving one another, etc.  
And now last of all, that the assurance of our election to salvation, should be a sufficient comfort against all discontentments, or discomfort whatsoever: waiting with patience for the fulfilling of the good pleasure of God in this behalf. The Apostle Paul is a notable example, who suffered all things gladly, for the elects sake, that they might also obtain the salvation which is in Christ jesus, with eternal glory. 2, Tim: 2, 10. And therefore also ought we to suffer all things willingly in thankfulness to God, for the election itself. The greatest afflictions of this life, are but momentany: but the glory whereunto they prepare, and lead us; is most excellent, and eternally weighty. 2. Cor: 4.17.  
Thus much concerning the duties, which ought to attend upon the comfort of this Article.  
NOw therefore, that we may conclude the whole doctrine of it.  
Question. What is the danger of not believing▪ that God hath a holy catholic Church: and of not regarding to join with it, in holiness of life?  
Answer. Such as do not believe that God hath a holy catholic, or universal Church, can have no true faith that they themselves are belonging to God: neither can they have any part, in that happiness and glory, which belongeth unto it.  
And that without holiness, no m●n shall see the Lord it hath been proved before. Expli. It is very certain, according to the testimony of the Apostle, 
The Danger of not believing this Article.  Heb: 12. verse 14. that no profane person, such as was Esau, shall ever see the Lord to his comfort.  
And further, that none have God for their Father, who have not the Church for their mother; in such sense as it is called the mother of us all, Gal: 4, 26. it may likewise be concluded, from that which was observed in the Comforts: namely, that calling and all true comfort, and even salvation itself, is ministerially attributed to the womb, breasts, and lap of the Church: according to that Isai: 54, 1. and ch. 64.8.9.10, etc. And Psal: 87, 4.5.  
Let us therefore (dear brethren, beloved of the Lord) both young and old; give all good diligence, that we may learn to know, and discern the true Church of God, from every false Church, and synagogue of the devil, & Antichrist: by the right ground & foundation of it first; and then by the true notes and marks of it. The ground and foundation of the true Church, is the doctrine of the Apostles, and Prophets, jesus Christ himself being the chief corner stone. In whom all the building coupled together, groweth unto an holy Temple in the Lord.  
The outward notes, & marks; of the true Church (so far as it is visible, and may outwardly be discerned of us) are the public preaching of the true, Prophetical, and Apostolical doctrine, the right administration of the Sacrament, etc. as hath been declared before. In which respect, most graciously hath the mercy of God shined upon us, in this our age; above many generations before us: insomuch as we need not wander from Sea to Sea, to find out a people, professing the true worship of God; but have every were, near hand, and before our eyes: such assemblies, and congregations of true worshippers of God, to whom we may comfortably join ourselves.  
And thus, having learned to know, and discern the true Church of God; and the particular congregations thereof: let us carefully join ourselves to them, like as the Eagle hasteth to the dead corpse. And being once come unto the Church: let us beware, that we never departed from it. For even hereby shall it be known, that we are true members of the Church: if we cleave steadfastly unto it. According to that of the Apostle john, 1. Ep: 2, 19 They went out from us, but they were not of us: for if they had been of us, they would have continued with us. But (this cometh to pass) that it might appear that they are not all of us. Neither can any withdraw themselves from the church, no not from the holy assemblies of it, where they may be frequented, without extreme peril of destruction to their souls, as was declared before. The erroneous and heretical doctrines to be avoided: as being contrary to the truth of this Article of our faith, are many: whereinto also, very many (for want of due care) have dangerously fallen.  
And first, that doctrine of the Papists, which denying, or at the least, making small reckoning of the true notes or marks of the church (the word and the Sacraments): maketh those especially, to be the true and constant marks of the true visible church, which are not in truth any marks of it at all. Likewise, that doctrine of the same false teachers, is to be avoided: which altogether misconstrueth. and perverteth, diverse of those marks, which may have some place, if they be rightly understood.  
The false notes, which they make to go constantly for marks of the true church; are an orderly and interrupted succession of Bishops, with a successive ordination from hand to hand, and with a supereminence of one place and Bishop above all the rest, whence (say they) the only true Church is to be denominated and determined: and likewise a multitude of professors, holding of that place, & of the Bishop there, which they say is only the Bishop of Rome.  
Moreover, they tell us, that there must be, as a mark of the true Church, the continuance of the power of working miracles; and also of prophecy to foretell of things to come; with external happiness and prosperous success, above any other Church beside.  
These are the false marks; which the popish doctrine describeth the true Church by. But they are in deed the proper notes and marks of the false boasting Antichristian Church; specially, ever since the time that they have cunningly fitted all these things, to the upholding of their false & Antichristian doctrine; and to the resistance & persecuting of the true doctrine of our Saviour Christ, and the Professors thereof: and most of all, that doctrine, which concerneth his Person and office; as our learned Defenders of the truth, have in their writings, made it plentifully manifest, against them: which were too long, and needless for us to stand upon now.  
The notes and marks which they misconstrue, and altogether pervert; are antiquity, universality, unity, powerful effect of doctrine singular holiness and devotion of life, and such like: as Bellarmine the jesuitical Proctor of the Popish Church, reckoneth them to the number of fifteen in all. For these, being rightly understood, they can by no means be appropriated to the Church of Rome: such as it hath been now of a long time. For their doctrine (wherein they descent from the true Churches of our Saviour Christ now departed from that Church) it is new, and not that which was from the beginning. Their universality, in making the Church of Rome the universal Church; is as if they should enclose, orbem in urbe, the whole world in one City: or at the least, it maketh an exceeding great restraint of the large circuit of the Church of Christ. Their unity, is no better than a conspiracy against the truth of Christ. The power of their doctrine, nothing but a strong deluding of those, that receive nor the love of the truth, that they may believe lies, through the just vengeance of God: as God himself hath threatened. Their holiness, is but superstitious hypocrisy, etc.  
All these things, both antiquity, universality, and the rest; are only to be found to have been in truth, in the Churches that were before that ever t● e Church of Rome was called the catholic Church: and since that time, among those Christians and Christian Churches; which have either first dep●rted themselves, or else have been borne and brought up since the departure of the former: under a more kindly Mother, than the Stepmother of Rome hath been.  
And this also we do well know, that this Article of our belief, was set down many hundreds of years; before there was any appropriation of it to the Church of Rome: though (as we willingly confess) it was then for a long time, one of the true particular Churches of Christ: neither arrogated this title of catholic Church, to itself.  
Thus therefore, the Popish doctrine, concerning this Article, is in all these points, to be avoided of us, as erroneous and heretical against the true meaning of it. Yea, their exposition of the word Belief, as it is referred by them to the Church: as though the meaning should be this; that Christians do thereby profess, that they give religious credit to all that their Church teacheth, without any further examination and trial by the holy Scriptures: it is utterly a false interpretation of it.  
Likewise, the doctrine, and practise of the Donatists, or of any other, who contend that the Church must be perfectly holy here in this world; and therefore do separate themselves from Christian assemblies, if so be all things be not reform according to their mind, and condemn them as if they were no true Churches: this both their doctrine, and also their practice, are carefully to be avoided of us; as contrary to the true faith of this Article. seeing God hath described his Church in this life (whether generally in the whole, or in particular congregations) to be a mixed company of true Christians with hypocrites: as tears among wheat: as good fish with bad, etc. Math. 13.  
On the contrary; they are to be avoided, and condemned, as going against the true belief of this Article: who, because the salvation of the Church, and of every member thereof, is certain: therefore will have no care of a godly life. Such as were the heretics called Prodestinat●, and many Libertines, even to this day.  

Belief that in the holy catholic Church of God, there is a communion of Saints.  Finally, no person, void of the care of a godly and holy life, 
The ground and meaning of the article.  is to be accounted a member of the true Church of God: which is always, in some measure holy, in every member of it, even here in this world.  
Nevertheless, we may not peremptorily exclude any profane person, from the holy election of God, because of his present profaneness: but using the means, we are to hope still with patience, that many such may in due time, be converted to God; and so declared to be of the number of those, whom he hath appointed to eternal life: though for a long time, they lay hidden from our knowledge in this respect.   

Belief that in the holy catholic Church of God, there is a communion of Saints.  

Question. Answer. Explication and proof.  LEt us now come to the next Article of our belief.  
What is that?  
It followeth thus, The communion of Saints.  
The words (I believe) are here to be understood again, as in the former Article; and so they are in the rest of the articles following this: as though they were expressed thus, I believe the communion of Saints: that is to say, I believe that in the holy catholic Church of God, there is a communion of Saints: and that to them belongeth the forgiveness of sins, etc.: as we shall further consider hereafter.  
Question. For the present Article: what ground of holy Scripture have you, to warrant us, that we are to believe it?  
Answer. Even that which followeth in the former text of the Apostle Paul: from the 14. verse of that 12. chapter of his first Ep. to the Corinthians; unto the end of the chapter.  

Explication.  This may well be the ground and warrant of it in deed: yea, and so forth also, throughout the next chapter, and in the 16. ch. of the same Epistle: verses, 1. ●. etc.  
But because it might seem over long, to go through so long a text of Scripture: let us stay ourselves, for the ground of ●●ns Article; upon that which remaineth of the 12. chapter. Question. Which are the words of the Apostle, as you read them there?  
Answer. 14 Thus it followeth; For the body also (saith S. Paul) is not one member, but many.  
15. I● the foot would say, because I am not the hand I am not of the body: is it therefore not of the body?  
16 And if the ear would say, because I am not the eye, I am not of the body: is it therefore not of the body?  
17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?  
18. But now hath God disposed the members, every one of them in the body at his own pleasure.  
19 For if they were all one member, where were the body?  
20. But now there are many members: yet but one body.  
21. And the eye cannot say to the hand, I have no need of thee: nor the head again to the feet, I have no need of you.  
22. Yea, much rather, those members of the body, which seem to be more feeble, are necessary.  
23. And upon those members of the body, which we think most unhonest (or more base) we put more honesty (or as we may read it, more honour) thereon: and our uncomely parts have more comeliness on. 
Atimotera. Timen perissoteran.   
24. For our comely parts need it not: but God hath tempered the body together, and hath given the more honour to that part which lacketh.  
25. Lest there should be any division in the body: but that the members should have the same care one for another.  
26. Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members rejoice with it.  
27. Now ye are the body of Christ, and members in part.  
Touching this text; before we come to the rehearsal of the doctrine, delivered in the Sermon made upon it: let us observe, that it falleth out very well, and commodiously for us; that (according to the divine wisdom of the holy Ghost, by whose direction the Apostle wrote) these Articles of our faith, which are of so near affinity, 
Explication and proof.  are so nearly, and successively, conjoined and knit together, in one and the same chapter. For the doctrine of he holy Ghost, showeth the immediate Caller and Sanctifier both of the Church, and also of the communion of Saints. Again; the doctrine of the Church, is (as we may say) the rule of the communion of Saints. And the doctrine of the communion of Saints, is a further explication, & unfolding of the true nature of the Church: it being here considered more particularly, in the distinct members of it.  
Now therefore in the former text (I mean in the 12. and 13. verses of this chapter) the Apostle (as we have already seen) hath showed, that the Church, though it hath many members, is yet but one body, and so hath a holy and mystical, or spiritual union with our Saviour Christ the head of it. In our present text, the same our Apostle declareth further, that though it be one only, yet it hath many members: and that the diverse members, have diverse faculties; and accordingly, diverse offices and functions. Yet so, as all tend to the common conservation, and benefit, of the whole: as it is in the diverse members of the natural body.  
And thus; in a mystical, and spiritual union with our Saviour Christ, by the Spirit, through faith: the Church hath also a holy communion, or (as we may say) a community, or common unity; as touching the several parts, or particular members thereof, among themselves.  
This is briefly the sum and scope of all.  
The which, that we may the more fully conceive; we are to understand, that the communion of Saints, is of two sorts: as also their union is.  
For first; all they to whom this name of Saints rightly agreeth (that is to say, all the true members of the Church, called, justified, and sanctified, in our Lord jesus Christ) they have by the mediation of the same our Lord jesus, their union with God the Father, and the holy Ghost: and they have also, their union among themselves; as our Saviour prayeth, john, 17.11. Holy Father, keep them in thy name, even them whom thou hast given me, that they may be one, as we are. And again, verse, 20. etc. I pray not for these alone (saith our blessed Saviour) but for them also; which shall believe in me, through their word: That is, through the word of God, which my disciples shall preach. That they all may be one, as thou O Father art in me, and I in thee: even that they may be also one in us, that the world may believe that thou hast sent me. And the glory that thou gavest me, I have given them, that they may be one as we are one: I in them and thou in me; that they may be made perfect in one. And 1. Cor. 6.17. He that is joined to the Lord, is one Spirit.  
And as they have their union, thus with God, and also among themselves; so have they likewise, both their communion with God the Father, by the means of our Saviour Christ his Son, and through the holy Ghost: and also by the same Spirit, their communion & fellowship among themselves. As, 1. Cor. 1, 9 God is faithful by whom ye are called unto the fellowship of his Son jesus Christ our Lord And, 2. Ep. ch. 13. ver. 13. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost, be with ye all, Amen. And, 1. john, 1. verses 3.4 ●. 6.7. That which we have seen and heard, declare we unto you, that ye may also have fellowship with us, and that our fellowship also may be with the Father, and with his Son jesus Christ etc. And Ephe. ch 4.3.4.5.6. Endeavouring to keep the unity of the Spirit, in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your vocation. There is one Lord, one faith, one baptism: one God & Father of all, who is above all, and through all, and in ye all. Read also verses, 11.12. etc. He therefore gave some to be Apostles, etc. For the gathering together of the Saints, etc. Till we all meet together (in the unity of faith and knowledge of the Son of God) to a perfect man, etc. Whence it followeth; that neither can the body of the Church live without our Saviour Christ, the head thereof: neither yet any member of it, being severed from the rest of the body.  
This both union, and communion with our Saviour Christ, and among ourselves; it is not by any commixtion of substances, or confusion of qualities: but by faith, apprehending Christ; and by love, working among our selves. And either of these (by the unsearchable operation, and bond of the Spirit, incorporating us into Christ) maketh us of one heart, mind, and spirit, in a sweet consent, both with our Saviour Christ. 1. Cor. 6.17. and also among ourselves. Act. 4.32. and 1. Pet. 1.22.  
But let us more distinctly inquire of the communion of Saints: according to certain branches, & several degrees; for the more clear opening of it.  
And first; insomuch as all our spiritual union and communion, both with God, & also among ourselves, & with all faithful Christians; is grounded upon that union & communion, which we have with the only begotten Son of God our Lord jesus Christ: let us consider, what manner of communion that is. What have you learned concerning this point? Question.  
Answer. I have been taught, that our communion with our Saviour Christ, consisteth in these four things.  
First, in our partaking of the merit of his sufferings and obedience to God, for us.  
Secondly, in our partaking of Christ himself, in either nature of his Person: as being both God and man, the head of his Church.  
Thirdly, in our partaking of the virtue, and efficacy of the same his divine Person: and of all that he hath wrought, and suffered for us, in the same.  
Fourthly, in our partaking of his dignity; in that through his grace. God hath adopted us to be his children: and made us all, Kings and Priests unto himself.  

Explication and proof.  Touching the first of these points of our communion with our Saviour Christ, read Rom. 5.19. By the obedience of one, many are made righteous. And Ephes. 1.7. We have our redemption by him, through his blood. That is, we are by his death, ransomed from that most miserable captivity, & thraldom, wherein we were through sin, under the wrath of God, and tyranny of the Devil. This our partaking of the merit of our saviours death and obedience; is the ground of the other points which follow; touching his Person, and the whole efficacy of his divine grace, and power, working in us: and therefore we do reckon it in the first place.  
Concerning the second point, this we must always remember; that our partaking of either nature of the divine Person of our Saviour, God & man; must be understood, according to the communicable properties of either nature.  
For albeit the divine nature is in us (though in deed not essentially, according to the heresy of the manichees, but only by the energetical grace or effectual operation of the holy Ghost: in such sense as it is said, 2. Pet. 1, 4 that we are partakers of the divine nature And 1. Cor. 1.30. that we are of God in Christ: And 2. Ep. 5.17. that he that is in Christ is a new creature: and Ephes. 3.17. that Christ dwelleth in our hearts by faith: according also as he hath promised to be with his servants in the ministry of his word & Gospel to the end of the world, Math. 28.20.) Yet to speak properly, the human nature is not so; but only in heaven, and not otherwise with us on earth, than we are with him in heaven: he is by his holy Spirit with us, and in us by spiritual presence and working: and we by faith, with him, & in him, by spiritual apprehension and obedience unto him.  
Nevertheless; by reason of the perpetual, & most near personal union of the human nature of our Saviour with the divine, which is always every where present by his Spirit: we also are by the same Spirit of his, firmly knit, to his human nature, how far so ever distant in place: and are made flesh of his flesh, and bone of his bone, as we read, Ephe. 5.30. yea, we are knit also to the divine nature, by means of the human.  
So that truly may it be affirmed of our Saviour, both God & man; that he is the vine, and we the branches: he our head, and we his members, etc. Not barely, & by a naked metaphor, as one would say; but according to a real truth, by an energetical power, or effectual operation & working of the Spirit of our Saviour: as was said a little before. Yea, and that even in as near a truth of conjunction, as the most spiritual manner that may be will endure, or bear. For as it is plainly avouched, If any have not the spirit of Christ, he is none of his. Rom. 8.9. And, Know ye not your own selves (saith the same Apostle, 2. Cor. 13.5.) how that jesus Christ is in you, except ye be reprobates.  
Thirdly, touching the efficacy of the same his Person, through the death of the human nature: we read that our Saviour both delivereth us from the guiltiness & punishment of sin, & also from the power & tyranny of it & of the devil. Likewise, as by his obedience, he hath for his part fulfilled, & on our part purchased all righteousness for us: so doth he, as a fruit of our perfect justification, by the imputation of his righteousness to us in the sight of God; fashion & frame us like to himself, in some measure of inherent righteousness, by an infused grace of sanctification: in that (as the holy Scriptures do plainly teach) he baptizeth us with the holy ghost, & that he will at the last day, raise up our bodies, & make them like to his glorious body; & give us both in bodies & souls, everlasting life & glory in the heavens. Mat. 3.11. Rom. 8.11. Phil. 3.20.21. Col. ch. 3. v. 4. 1. joh. 3.2. But of the resurrection of the body, and of everlasting life, more afterward.  
For the last point of our communion with our Saviour Christ in some measure or degree, of his most excellent dignity: read john, 1.12, etc. 1. Pet. 1. ver. 2.5, etc. Reu. 1.6. and ch. 5.10. And again, 1. Pet. ●. 9. Ye are a chosen generation, etc. But of this we have spoken more at large in the title Christ, and in the comfortable fruits and benefits of our saviours death.  
Such therefore, is our most blessed & gracious communion with our Saviour Christ: whereunto he hath vouchsafed, of his infinite mercy, to admit us: and accordingly, to communicate and give his very self unto us, with all his most precious and inestimable fruits and benefits.  
Question. Now in the second place; What is the communion of Saints among themselves?  
Answer. The communion of Saints among themselves (as I have been taught) consisteth in these four things.  
Fist, in that joint title and interest, which every one hath; to the enjoying of the same blessings, both in this life, and also in the life to come: by one and the same purchase of redemption & by the same free donation & gift of God, through our Lord jesus Christ.  
Secondly, in a lively and spiritual discerning, and comfortable perceiving of our near conjunction with the rest of the body: answerable in a certain proportion, to the knitting of the members of the natural body, under one and the same natural head, by many veins, sinews, and strings.  
Thirdly, it consisteth in the loving and kind employing of all gifts, which any of the particular members receive of our Saviour: whether external or internal; to the mutual benefit of the whole body, for the furtherance, both of the comfort and joy of this life, and also unto the glory of the life to come, according to that power which is given to every one.  
Fourthly the communion of Saints, consisteth in the fellowship, and fellowfeeling of the like afflictions and sufferings: so long as we remain here in this troublesome, and persecuting world.  

Explication & proof.  For the proof of the first of these points: call here again to mind, Ephes. 4.4. Ye are called in one hope ofyour vocation. Read also, how the same Apostle joineth all the faithful, in one like estate and condition of glory, after this life, 1. Cor. 15.51, 52.53.1 Thes. 4.13, etc. Heb. 12.39, 40. And Jude verse 3. The salvation of the Saints, is called the common salvation. And Rom. chap. 5.15, 16, 17. and chap. 6.23. The gift of God is eternal life, through jesus Christ our Lord. And touching the blessings of this life, they who are the owners & possessors of them by civil right: are but Stewards and disposer of them, for the relief of those that stand indeed, by that law of love and compassion, which God hath made to his Church.  
The necessities of the poor, do entitle them to be owners or Lords of rich men's liberality, in the phrase of the holy language of the Scriptures of God. Prou. 3.27. The abundance of the one ought in duty, to supply the wants of the other: according to that most notable Treatise of liberality, penned by the holy Apostle. 2. Cor. chap. 8. and chap. 9 And according to the will and commandment of God, testified. Gal. 6.16. and 1. john, 3.17, 18, etc. And in many other places of the holy Scripture: as the Treatise of christian beneficence, printed a few years since, doth abundantly declare.  
The second branch of the Answer, is very evident in itself: insomuch as otherwise, none can rightly understand, how to employ himself, for the benefiting of other, though he had a desire so to do. Every one therefore, is to know his place and calling; whether he be as the eye, or the hand, or answerable to any other member of the body: and accordingly, he is to do the proper duty of his office.  
The third branch is notably confirmed and laid forth by the Apostle Paul, Rom. 12.3, 4, etc. to the end of the chapter. 3. For I say (saith he) through the grace that is given unto me, to every one that is among you, that no man presume to understand above that which is meet to understand: but that he understand and according to sobriety, as God hath dealt to every man the measure of faith.  
4 For as we have many members in one body, and all the members have not one office.  
5 So we being many, are one body in Christ, and every one, one another's members.  
6 Seeing than that we have gifts that are divers, according to the grace that is given unto us, whether we have prophesy, let us prophesy according to the proportion of faith: or an office, let us wait on the office: or he that teacheth, on teaching, etc.  
And the same Apostle, Ephes. 4.7, etc. 17. Read also 1. Pet. 4.10, 11. Let every man, as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God, etc. And it is the very drift & scope of our text, which we have chosen for the ground of this Article. But of this more, when we come to the duties.  
Now four, touching christian communion and fellowship in sufferings: we have our instruction, Rom. chap. 12. verse 12. Rejoice with them that rejoice, and weep with them that weep. Likewise Heb. 13.3. Remember them that are in bonds, as though ye were bound with them, and them that are in affliction, as if ye also were afflicted in body. And chap. 10.32, 33, 34. We have an example of this part of the communion of Saints commended unto us.  
And likewise, revel. 1. verse 9 john calleth himself a brother to the faithful, and a companion with them in tribulation, and in the kingdom and patience of jesus Christ.  
The Prophet David is also a notable example hereof; who in all his own affliction, had a care over the afflictions of the Church: as that his prayer Psal. 25. verse 22. may be one notable instance, in that he saith, Deliver Israel O God out of all his troubles. Upon the which words, Master Caluin writeth very notably also, for the interpretation, saying, Mutuainter sanctos societas, postulat ut singuli publicis miserijs affecti, apud Deum uno consensu gemant. Hoc vero ad fidei confirmationem non parum valuit, quòd david nihil se a toto fidelium corpore seperatum habere cogitans, quas patiebatur iniurias, sibi cum omnibuspijs duxit esse communes. Sed illa etiam tenenda ratio, ut dum sua quisque mala deplorat, simul etiam curas & votasua extendat ad totam ecclesiam.  
The communion of Saints (saith that holy interpreter) requireth, that every one having a common feeling of public calamities, should bemoan their estate to God with one consent. And this very thing, was of no small force to the strengthening of David's faith, in that he taking nothing privately to himself, as if he had been divided from the rest of the body of the faithful, accounted all the injuries which he suffered, to be common to all the faithful, as well as to himself. So that this rule also is to be followed of us, that every one, in bewailing his own griefs, do extend the care of his prayers, to desire the benefit of the whole Church.  
But let us now return to our text, in the 12. chap. of the 1. Epist. to the Corinthians: wherein as was said, St. Paul, treateth of the communion of Saints, by a reproof or correction of those faults and vices, which usually are common hindrances of the same.  
Question. Which are those faults or vices, which the holy Apostle reproveth?  
Answer. Self-love, a general fault and evil in all of us: it is a common hindrance of this holy and brotherly communion.  
And as evil fruits of the same self-love; selfe-pride, and vain glory, joined with the contempt of other on the one hand: as touching those that have, or at the least imagine that they have greater gifts; or be in any higher room, and ofice of dignity above the rest.  
And on the other hand: touching such as be in inferior places, or are limited with meaner gifts; malignancy and envy against the preferment of those, whom they do see to be preferred before them.  
These are very grievous and noisome evils to hinder; yea mightily to overthrow the holy communion of Saints: which ought to be of all hands most diligently and tenderly watered by the streams of love; to the end it might plentifully grow and flourish among all christians.  

Explication & proof.  These indeed, are the evils which St. Paul discovereth, as being the bane and poison, to destroy all communion of Saints. Whereas on the contrary; all true christian virtue, ought indeed to be as a stream, which the more full it is in itself: should flow forth from itself, so much the more abundantly; to the sweet refreshing and benefiting of others.  
Such as have more special gifts than the rest, should resemble the candle, which spendeth itself in giving light to all that are about it. And these again, aught in the enjoying of the same light; peaceably and thankfully to use it, as a help to the performance of every good duty, which belongeth unto them: to their better glorifying of God, in their several callings; and to the better profiting of all other for his sake, as much as lieth in them. We all, well knowing and considering this; that every one in this kind of spending his own gifts upon others; doth thereby increase his own light, and is more beneficial to himself: contrary to that which the poor candle doth.  
But let us (I pray you) see from the Apostles light; how excellently, and with how notable evidence, all the evils above named, are reproved & convinced: by the similitude of the natural body, which he hath fitted to that purpose.  
And first, for the correction of all malignant, envious, and froward persons; serveth all that which the Apostle writeth from the 15. verse of our text, to the 21▪ For (as we may easily observe) there be a number, who if they be but a little offended, or not dealt withal to their own liking: will in a froward mood, be ready to give over, all tender regard of christian fellowship & duty. Leave them to themselves a while, and ye may as well hale the bear to the stake, as them to any commendable service: either for the common benefit of the Church of Christ, or for any private, or particular assistance and relief.  
The brutish unreasonableness of such; the holy Apostle discovereth and reproveth, by a prosopopie, or speech figuratively attributed to the foot, and to the ear of the body: the which two members, he produceth as two sufficient examples, to express and lay open the folly of the minds of men in this case, verses 15, 16. For (saith the Apostle) If the foot should say, Because I am not the hand, I am not of the body: is it therefore not of the body?  
And again, If the ear should say, Because I am not the eye, I am not of the body: is it therefore not of the body?  
Nay rather, as the Apostle showeth further, ver. 17. If these should have their will; it must needs bring great confusion: yea an utter overthrow of tha goodly order, which the most wise-God hath set in the body. For (saith the Apostle) If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?  
Wherefore, from the contrary commodity, & excellent comeliness, of that most wise order which God hath established, as in the frame of nature, so for the eutaxie and well ordering of his Church: the holy Apostle earnestly dissuadeth the former absurd and sottish waywardness, in these words, verses 18, 19, 20. But now hath God disposed the members, every one of them in the body, at his own pleasure. For if they were all one member, where were the body? But now there are many members, yet but one body.  
So then, none can resist, or detract from this point of the Apostles doctrine; but they shall by and by discover themselves, to be even fighters against God: and against that very light of nature, from the which this similitude is taken.  
And beside; what a folly is it for any to be wayward, or envious, &c: seeing hereby, such as forsake the communion of Saints, do wilfully dispossess themselves of those excellent things; which by continuance in faith, and love, among the people of God, they might comfortably possess and enjoy as their own: according to that, 1. Cor. 3.21, 22, 23. though we confess, that the Apostle writeth these words upon another occasion. For unto such as hold faithfully the communion of Saints; all things are theirs: Whether it be Paul, or Apollo or Cephas, or the world, or life, or death; whether they be things present, or things to come, all are theirs. And they Christ's, and Christ Gods.  
And seeing God will dispose of his graces, to whom, and in what measure he thinketh good, as it is meet he should: what mattereth it in effect; whether we, or other, have this or that special gift & grace, more fit, either for the common edification of the Church, or to the performance of this or that more commendable service, in some more particular respect: so that God be glorified, and the Church have the benefit? This is the scope, which every one ought to aim at. And if this be obtained, what reason may any have, why he should not rejoice and be glad of it: by whomsoever it is brought to pass; as well as if he himself had been the instrument of it? Answerable to that of the same Apostle, 1. Cor. 15.11. Whether it were I, or they, sow preach, and so have ye believed. Read also Phi. chap. 1.18. Thus much concerning the evil of frowardness, and envy, in the inferior members of the Church.  
Now in the second place; touching the discovery and reproof of the noisomeness of pride, and also of contempt, the companion or attendant upon pride, in those that have greater gifts, and be in higher place & office: (I speak of such as have not there withal that singular grace of God, to walk humbly before him) the Apostle discovereth and reproveth it, from the light of the former similitude of the natural body; as it followeth verse 21, &c: to the 28. verse: in that he reasoneth from that necessity, which the superior and more excellent members of the body, have of the inferior; to show from thence, the like necessity, which the principal members of the Church, have of those which be in the lowest place or degree. For (saith the Apostle) even as the eye of the natural body, cannot say to the hand, I have no need of thee. Nor the head again to the feet, I have no need of you: (For God hath disposed of the body in such sort, that there is no one member, which standeth not in need of another.) So likewise, it is in the mystical body of the church of God. No christian of the rarest gifts among the rest; no not the Pastor, which is as the eye to watch over, & to direct the rest: can with any good reason, despise, or withdraw his loving affection, or helping hand, from the weakest and poorest of the brethren. Nay rather, he shall find himself, at one time or other, in this or that thing, to stand in need of his help: and if no otherwise, yet of his prayer.  
Howsoever it be: whether they stand in need of them or no; this is the ordinance of God, that the stronger and wiser, must be the servant of the weaker, and less instructed Christian: or else, he shall by his pride and contempt, provoke the wrath of God against himself. For seeing none must disdain the branches cut off, Rom. 11, 18, &c: much less then, those which are jointly engrafted into Christ together with us.  
This excellent indifferency, doth the holy Apostle use in arbitrating this difference, betwixt the Superior and Inferior; to the lincking of both in one sacred society: and this he doth, as one appointed of God himself, and endued with all meet grace and authority, to take up the matter.  
And according to his doctrine, for the instruction of all other: so was his example also for his part, though he was one of the highest place. As Rom. 1.11, 12. I long to see you (saith the blessed Apostle) that I might bestow among ye, some spiritual gift to strengthen you: That is, that I might be comforted together with you, through our mutual faith, both yours and mine. And again, 1. Cor. 9.19. Though I be free from all men, yet have I made myself servant unto all men, that I might win the more. Unto the jews I become as a jew, that I may win the jews: to them that are under the law, as though I were under the law, that I might win them that are under the law. To them that are without the law, as though I were without the law, (when I am not without law, as pertaining to God, but in the law through Christ) that I may win them that are without the law. To the weak, I become as weak, that I may win the weak: I am made all things to all men, that I might by all means save some. And this (saith he) I do for the Gospel's sake, that I might be partaker thereof with you.  
And again, ch. 10.32, 33. Give no offence, neither to the jews, nor to the Grecians, nor to the Church of God: Even as I please all men in all things not seeking mine own profit, but the profit of many, that they might be saved.  
Yea, and yet further, seeing our Saviour himself doth not think himself perfect without his Church, no not without the most inferior members of it: how may any, never so great; despise the very lest of the flock, for whom our Saviour hath died? Read in the same Epistle, chap. 8. verse 2, 10, etc. Take heed lest by any means etc. For when ye sin against the brethren, and wound their weak conscience, ye sin against Christ. Read also Song of Songs, chapter 8 verses 8, 9  
Now certainly, there cannot be so great disparagement, betwixt the greatest and least among Christians: as there is betwixt the greatest Christian that may be, and Christ himself, who is the head. Wherefore, seeing he abaseth himself so low, as to have an honourable regard of the lowest: how should it not be meet, that every one of us, should according to the rule of the Apostle of our Saviour Christ, In giving honour, go one before another: as we read Rom. chap. 12. verse 10.  
Hence then, we may perceive how necessary it is; that such as have the greatest gifts of learning, of utterance, etc. should be earnestly admonished, to take greatest heed, against these foul vices of pride, and vain glory, and such like: which are most contrary to that holy and humble communion, whereunto we are called in Christ jesus. And that, so much the rather, because man's corrupt heart, is too to easily puffed up, to take a swelling conceit of itself, even by that which ought in truth, to cause it to be more humble & careful to serve God & his Church: seeing by how much any hath received more than other, so much the more will God require of him; as our Saviour admonisheth, Luk. ch. 12.48.  
But if any, instead of this humble and studious care, should turn aside to an ambitious lifting up of himself above his brethren; let us consider well, that other admonition of our Saviour, which we read john, 5.44: namely, that it is a hinderer of faith. For, How (saith he) can ye believe, who receive honour one of another, and seek not the honour which cometh of God alone? And if it hindereth faith, that it can have no beginning; no doubt it will hinder the proceeding of faith, wheresoever it findeth entertainment, after that faith is begun. Now, 
The Promise.  that honour which cometh of God, whereof our Saviour speaketh; is that which cometh by our humbling of ourselves to do service: according to that which he saith elsewhere, He that will be the greatest, let him be a servant to all.  
Alas then, why should any be so foolish, as to pride themselves in their gifts, how great soever they be? And much rather, how vain a thing is it for any, (after that fondness which is in many) to fancy themselves, to be so much the more worthy Christians before God: not because they have greater gifts of the mind, but because they wear a better garment on their backs, or dwell in a more fair house, etc. Whereas there is neither betterness, nor any goodness at all in these things, to prefer us before the greatest beggar, that goeth by the high way; in the sight of God. Nay contrariwise, we are so much the worse by them, by how much they make us more proud: as the admonition of the Apostle james, may let us well understand, as we read, chap. 2. verses 1, 2, 3, etc.  
My brethren (saith he) have not the faith of our Lord jesus Christ in respect of persons. For if there come into your company, a man with a gold ring and in goodly apparel, and there come in also a poor man in vile raiment: And ye have respect to him that weareth the gay clothing, and say unto him, Sat thou here in a good place: and ye say unto the poor stand thou here, or sit here under my footstool. Are ye not partial in yourselves, and are become judges of evil thoughts?  
Thus earnest, yea and much more than thus, (as it followeth) is the Apostle in this point. So that all things duly weighed; we may justly conclude, that we are only in truth so good, or so much better than other (civil respects only excepted) by how much we are more vile and base in our own eyes: and as we are therewithal, more careful to give greater glory to God; and to seek more earnestly to further o●her in the way of the kingdom of God, by esteeming and dealing, lovingly and honourably with the least of them.  
This is the sum of the doctrine of this place, as the Apostle Paul's own application showeth, from the 27. verse, to the end of this 12. chapter.  
HAving thus the ground, and meaning of this Article of the communion of saints: let us come to that which remaineth to be further considered of it.  
Question. And in the next place: to the Promise. I ask therefore; What promise hath God made, that there should be such a communion of Saints, as you speak of, in his holy Catholic Church?  
Answer. We may read the gracious promise of it, in the 16 chapter of Leviticus, the 11, and 12, verses, compared with that which is written, 2. Cor. 6.14, etc.  
Rehearse these places.  
Question. How do you find them written?  
Answer. Leviticus 26. the Lord saith thus by his faithful servant the Prophet Moses, in the first of those places.  
11 I will set my Tabernacle among ye, and my soul shall not loathe ye.  
12 Also I will walk among ye, and I will be your God, and ye shall be my people.  
And in the other place, thus writeth the Apostle Paul. 2. Cor. 6.  
14 Be ye not unequally yoked: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?  
15 And what concord hath Christ with Belial? Or what part hath the believer with the infidel?  
16 And what agreement hath the Temple of God with idols? for ye are the Temple of the living God: as God hath said, I will dwell among them, and walk there: and I will be their God, and they shall be my people.  
17 Wherefore come ye out from among them, and separate yourselves, saith the Lord: and touch no unclean thing, and I will receive you.  
18 And I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord almighty.  
Expli. Here indeed, we have the Promise, both of our communion with God in Christ; and also of our communion among ourselves: as the Apostle Paul alleging the words of the Prophet Moses, doth interpret, and apply the same. And to the same purpose also, he allegeth another place of holy Scripture, out of the prophesy of Isaiah, chap. 52.11. And also a third, out of jeremy chap. 31.1. To the which, we might add many other: as Isa. chap. 2. from the beginning of the chapter, in these words: It shall be in the last dates, that the mountain of the house of the Lord, shall be prepared in the top of the mountains, etc. And many people shall say, Come and let us go up to the mountain of the Lord, etc. And chap. 11. from the 6. verse, The wolf also shall dwell with the lamb, and the leopard shall lie with the kid, etc. Then shall none hurt nor destroy in all the mountain of my holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the Sea. And in that day the root of Ishai, which shall stand up for a sign unto the people, the nations shall seek unto it, and his rest shall be glorious. Thus I say, many other places might be added. But these shall suffice: considering that many which concern the calling of the Gentiles, and therewithal, the uniting of them in one body with the jews; have been already alleged in the former Article. From whence, we may the more easily call than again to mind. And the Apostle Paul, 1. Cor. chap. 1.9. celebrating the faithfulness of God, in calling us to the fellowship of his Son: he hath therein, no doubt, a respect to the former promise.  
NOw after the promise: the use of this Article, is next to be remembered. 
The Comforts.   
Question. And first for the Comfort of faith. What may that be?  
Answer. The comfort hereof, must needs be exceeding great: insomuch as herein, the believing Christian is assured, that our Saviour himself, and all whatsoever belongeth to the Church by him; is his for his part, as well as the portion of any other: yea, that it is his jointly, together with all the members of our Saviour Christ, in this holy communion.  

Explication & proof.  This must needs be exceedingly comfortable indeed: insomuch as our communion with our Saviour Christ, is the very root & ground of our christian regeneration, and spiritual Being: that is, that we are Christians, or have any truth of christianity at all: according to that saying of the Apostle, 1. Cor. chap. 1.30. Ye are of God in Christ jesus. And Ephes 5.23. Christ is the head of the Church, and the Saviour of his body. And verse 30. We are members of his body, of his flesh, and of his bones.  
Moreover, we having this near communion with our Saviour Christ; we have also by him, our communion with the whole most blessed Trinity: that is, with the Father, and the holy Ghost; as well as with the Son. 2. Cor. chap. 13. verse 13.  
And having our communion with our Saviour himself; we have also all things with him, and by him from the Father, through the holy Ghost. Rom. 8.32. For seeing (as the Apostle saith) God spared not his own Son, but gave him for us all (to death:) how shall he not with him give us all things also? To this purpose, call again to mind, that which was alleged, 1. Cor. chap. 1.30, 31. and chap. 3.21, 22, 23. For hence it is evident; that insomuch as our Saviour, with his righteousness and holiness, is ours, by so perfect an union and communion with him, and among ourselves: it is no vain, or imaginary imputation of his righteousness, whereby we are justified in the sight of God. But it is a very true and real imputation, which faith apprehendeth: far above all the exceptions, which the ignorant and scornful Papists take up, and cast forth at their pleasures, to make themselves sport with: even with their own ignominy and shame. For who seethe not (they only excepted that are ignorant of the mystery of godliness) that to be justified by faith in our Saviour Christ, into whom we are spiritually incorporated; is a far other manner of thing, then to say, that one man should live by another man's soul, 
The Comforts.  or that he should be learned by another man's learning, etc. For there neither is, nor can be, any such conjunction of any one man with another: as there is betwixt our Saviour and his whole Church, and with every particular member thereof. Let the Papists therefore scorn as they list; the truth will in good earnest, bear itself out, with full breast, to the justifying of itself against them all.  
Thus therefore, the communion of Saints is exceedingly comfortable, to every true believing Christian, in regard of their most blessed communion: first, with Christ jesus himself. For this is the ground of all holy communion.  

〈…〉.  But is it not also comfortable, in respect of their own communion among themselves, by the means of our Saviour Christ?  

〈…〉.  Yes, for by our love to the brethren, in this communion of Saints: we have assurance, that we are passed from death to life.  

〈…〉.  So indeed doth the Apostle john, most comfortably affirm, 1. Epist. 3.14. We know (saith he) that we are translated from death to life, because we love the brethren. For there is no fear in love, but perfect love casteth out fear. chap. 4.18. And Colos. ch. 3.14. Love is the bond of perfectness.  
The comfort which is to be found in the communion of Saints, is aptly expressed, by sundry similitudes. For as many sticks make the warmer fire: many flowers put together, make the sweeter smell: the compound water is more delightful, then that which is simple, &c: so albeit every true Christian apart, is acceptable to God, & hath his measure of comfort, being alone by himself: yet, when many join together in holy society; they are both more pleasing to God, and also more joyful among themselves, in their mutual exercises of religion, and in the practice of love one toward another. And this is that which moved the Prophet David, so greatly to bewail his exile from the Church of GOD; and so earnestly to desire, that he might be restored again, to the exercises of Gods public worship; among the rest of God's people. Psal. 42. and 84.  
And note we also, that the comfort of faith, concerning the communion of Saints; doth extend itself, even to those Saints, which are departed this life: insomuch as, seeing we believe as they did, we shall go to them, and be where they are. That is to say, we shall rest in eternal happiness with them: even with Abraham, Isaak, and jacob, &c: and likewise, with all our own right dear christian friends and acquaintance, departed this life in the faith. And thus it ministereth unto us, a notable comfort against the fear of death: and against all excessive loathness and unwillingness, to leave our friends that are living: though their familiarity for the present is very sweet and precious unto us. For the condition and estate of the faithful departed, is far more happy, and more to be desired, than our present estate and condition is.  
Whereupon also it followeth; that we ought to prepare our hearts, (when we shall once have finished our course) to be desirous, & greatly longing, after our more near communion with the excellent servants of God, whose faith is so highly commended in the word of God: and with those, whose excellent virtues, we have observed here in this life; who are now in the heavens with the Lord. But this belongeth to the Duties: of the which more by and by.  
Neither is it to be neglected; that the communion of Saints, yieldeth no small comfort to the faithful, in their sufferings: seeing (as was observed before) even therein also, consisteth part of it; so that no other thing befalleth any, but they have some other of the brethren, companions with them in it. The which also, God turneth in singular manner, to their mutual comfort: as 2. Cor. ch. 1. ve. 3, 4.5, 6, 7. Blessed be God, even the Father of our Lord jesus Christ, the Father of mercies, and the God of all comort: Who comforteth us in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation aboundeth through Christ. And whether we be afflicted it is for your consolation and salvation, which is wrought in the enduring of the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope is steadfast concerning you▪ in as much as we know that as ye are partakers of the sufferings, so (shall ye be) also of the consolation. Read likewise Ephes. 3.13. Philip. 1.7. and chap. 3.17.18. Heb. 10.32.33.34.35. and 1. Pet. 5.8 9.10. Finally, 1. john. 3.16. Thus comfortable is our fellowship in sufferings. Yea, and so much the rather, because as we suffer for Christ: so also he taketh himself to suffer with us after a sort. As Act. 9.4 Rom. 8.17. Philip. 3.10. Colos. 1.24.  
To conclude the Comforts, and therewithal to make some passage to the duties. Insomuch as they are so great, both in life and death, as hath been declared: O how great is their sin; whosoever without just cause, maliciously, or profanely for filthy lucre's sake; abuse the most grave censure of excommunication, after the manner of the wicked pharisees, john, ch. 9 verses, 22.35. and chap. 16.2. to the cutting off of any, from this holy communion, as touching the outward society of it! For as touching that communion, which the faithful have before God, no creature can bereave them of it.  
Likewise, who can tell how grievous their sin is in the sight of God; who shall hinder the course of the preaching of the Gospel, and of the administration of the Sacraments, etc., from the hand & ministery of the least of the faithful Ministers of the Gospel: whereby this communion of Saints, is not only at the first begun; but also, is to be continually cherished and confirmed? For assuredly, as the settled course of the ministry, & worship commanded of God; is the means of settling, confirming, and increasing of faith, & all grace, whereby the people of God enjoy their blessed communion in Christ jesus among themselves (according to the doctrine of the 133. Psal. Behold how good, and how delightful a thing it is, for brethren also to dwell together, etc. For there the Lord hath appointed blessing and life for ever): so on the contrary; the dissolving of the ministery; is the decay of the people: according to the holy Proverb, cha. 29.18. Where there is no vision, (that is, no prophecy or preaching) there the people decay.  
And therefore (as was said) who can tell how grievous their sin is, who hinder the preaching of the Gospel: and other the exercises of Gods holy service and worship?  
Wherefore also, let us, so much the more preciously esteem the wonderful goodness & mercy of God, in giving us the holy ministery of his word, & exercises of his divine worship, for the gathering together of his Saints unto him, and to make known unto them, the certainty of his most sweet & comfortable love toward them in Christ jesus: and consequently, the certainty of their most blessed & joyful salvation by him. For verily, without this ministery; howsoever it may be, that some for a time being destitute of it, are nevertheless in the counsel of God appointed to salvation: yet until they shall have the knowledge of it, and faith to believe it; how can they have any more comfort in it, than a condemned person can have in the pardon which his friend hath obtained for him, at the King's hands, until he shall be certified of it? For unto that time, he is still in continual expectation and fear of death.  
THus much, concerning the Comforts of the communion of Saints. And therewithal (as was said, for an entrance into the consideration of the Duties) an intimation, how dear and precious the means of cherishing and upholding the same holy communion ought to be unto us.  
Some other duties, were by occasion touched in the interpreation of the Article.  
Now let us proceed to inquire into the Duties more purposedly. Which may they be? Question.  
Answer. In that we have our communion with our Saviour Christ, who is the fountain of holiness: it teacheth us, that it is our duty to withdraw ourselves more and more, 
The Duties.  from all profaneness; and to labour to increase daily in sanctification and holiness, both in our bodies, souls, and Spirits; and in all good fruits and actions thereof; to the glory of God, and of our Saviour Christ.  
It teacheth us thus much in deed. For otherwise, there could be no agreement, or proportion at all, betwixt the head and the members: which were a monstrous thing. 
●●●lication 〈◊〉 proof.   
And therefore, as touching the first part of your answer: to wit, that it is our duty, to withdraw ourselves from all profaneness, and unholiness: the Apostle Paul saith with great earnestness, 1. Cor. 6.15. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbidden. Do ye not know, that he which coupleth himself with an harlot is one body? for two, saith he, shall be one flesh. But he that is joined to the Lord, is one Spirit. Fly fornication, etc. Know ye not that your body is the Temple of the holy Ghost, which is in you, whom ye have of God? and ye are not your own. For ye are bought for a price: therefore glorify God in your body, and in your Spirit: for they are Gods. And 2. Cor. 5.17. If any man be in Christ, let him be a new creature.  
And according to the other part of your answer, which was concerning labour after increase of sanctification: our Saviour himself saith, john, 15.1. I am the true vine, and my Father is the husband man. Every branch that beareth not fruit in me, he taketh away: and every one that beareth fruit; he purgeth it, that it may bring forth more fruit. And verse. 5. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. And verse, 8. Herein is my Father glorified, that ye bear much fruit, and be made my Disciples. And this is that which the Apostle prayeth for, in the behalf of the Thessalonians: even a prior necessary for all Christians; that we may be sanctified throughout: and that our whole Spirit, and soul and body may be kept blameless, unto the coming of our Lord jesus Christ. 1. Ep. ch. 5. verse. 23.  
Such is our duty, in regard of our holy communion with our Saviour himself.  
Now in that, through the same our Saviour, we have our holy communion among ourselves.  

question.  What ought our duty to be in respect of this?  

answer.  Every member of the Church of our Saviour Christ standeth bound, even for our saviours sake, hearty to desire; and in all loving and peaceable manner, to procure by all means, according to every man's grace and power: the benefit and blessing of every fellow member: yea, even of the whole body.  
It is likewise the duty of every one, as I heard you say somewhat more particularly a little before; carefully to use, and frequent, all those holy means which God hath sanctified, for the nourishing of this holy communion: to wit, the preaching of the word, Prayer, the Sacraments, and whatsoever may further us, unto the more profitable use of them, according to the direction of the holy word of God.  

explication ●nd proof.  Out of all question, either sort of these duties, do belong hereunto.  
And first, as touching the former sort, it is evident that they do so, even from that similitude of the body, which S. Paul hath used; as may well be observed from the near knitting of the members in the natural body: and from their mutual tenderness each to other, answerable to the same their near connexion; and according to that sweet law which God hath set in nature. For seeing (as hath been declared already) all Christians are most nearly linked together in Christ jesus; even by the bond of that Spirit of his, which is the worker of all good and holy conjunction: and likewise, seeing that spiritual head; to wit, our Lord jesus Christ, from the which, every member of his body receiveth life, is more lively and mighty in operation by infinite degrees; then is the natural head of the natural body: therefore ought all Christians to be most hearty, tender, and faithful, in their mutual love, to the cherishing and hearting on of one another, in the way to the kingdom of heaven. And for the very same cause, doth our Apostle S. Paul, in the 13. chap. immediately after this doctrine of our most near conjunction with our Saviour Christ contained in our text: treat of Christian love, as being in respite of some fifteen or sixteen properties, which he there rehearseth; the way of all perfection. And as else where, he termeth it, the bond of perfection; and that which we ought to grow up and increase in continually: Colos. 3.14. and Ephes. 4 15. As touching the Apostles own example and practice, what it was: we have seen before. Rom. 1.11.12.1. Cor. 9.19. etc. Read also. 2. Ep. 11.28.29.  
Now to the performance of this; every one according to that which hath likewise been set down before: is to have due regard what member he for his part is in the body; whether an eye to foresee, or an ear to hearken after things as a good intelligencer concerning the affairs of the Church, or a hand to help the poor, or a foot to be commanded and employed about any meaner service, etc. And accordingly, every one is to do the proper office of such or such a member as he is. To the which end & purpose; here call again to mind, Rom. ch. 12. verses, 3.4. ●. etc. And Ephes. ch. 4. verses, 4.11.12.13.14.15.16. and verse, 25, Read also job, ch. 25.15. where we may see, how he for his part was an eye to the blind, etc. And 1. john. 1.6.7. If we say we have fellowship with God (saith the Apostle) and walk in darkness, we lie and do not truly. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of jesus Christ his Son, cleanseth us from all sin.  
It ought to be in the Church of our Saviour Christ, in regard of spiritual graces, as it was in the gathering of Manna. All brought that which they gathered to one heap, and all had their meet portion from the same heap again: and so there was found sufficient for every man. So it ought also to be in the communicating of bodily relief and succour: according to the excellent doctrine of the Apostle Paul in that behalf. 2. Cor 8.13.14.15.  
And hereof, we have the Church of Corinth, and other of the primitive Churches, notable examples, for the best ordered, and most charitable communion. Act. 4.32. etc. As the Sea filleth all rivers, and all rivers run again into the Sea: so should it be among the people of God. Every one ought to love and tender all, and all again every one: the Minister, the people: and the people their Ministers, etc. 1, Thess. 2.7.8.11.19.20. and cha. 5.12.13.14.15. Heb. 13. verses, 17.18. Philip. 2.1 2.3.4.  
The love of the Saints, one toward another, and toward the whole Church, it must be a holy love: that is, a more excellent love, their that which is natural or civil & Philosophical: insomuch, as the corporation, whereof we are memebers in the Church, is not a natural or civil body, but a sacred and holy body as we have seen before.  
For the precepts of which love: read Rom. 12.9.10. etc. Gal. 6.1.2. Heb. 13.1.2.3. 1. Pet. 1.23. whereof we have David for one notable example. Psal. 16.3. All my delight (saith he) is in the Saints, etc.  
Hitherto of the first sort of the duties, more generally considered.  
Now touching the second sort, more particularly mentioned, in the second part of the answer. First, for the preaching of the Gospel, that it is to be used as a means to bring us, and to settle us, in this holy communion: read, 1. joh. 1.3. That which we have seen and heard, declare we unto you, that ye may have also fellowship with us, and that our fellowship also may be with the Father, and with his Son jesus Christ. In which respect also it is, that the Apostle Paul doth hearty praise God, for that fellowship which the Philippians had in the Gospel, by the preaching thereof▪ as we read, chap. 1. verses, 3. and 5. of that Epistle which he wrote unto them,  
That the holy Sacraments are to be used to the same end: remember what the Apostle Paul hath written in our text. By one Spirit (saith he) we are baptised into one body, etc. And likewise in the same place, We are caused to drink into one Sparke rit. Let us consider also his earnest assertion in the same Epistle, chap. 10.16.17. The cup of blessing which we bless, is it not the communion (that is a true sign and pledge of the communion) of the blood of Christ? The bread which we break, is it not the communion (that is a true sign, etc. as before) of the body of Christ. That is to say, Have not we that truly believe in our Saviour Christ, and who do by a true faith eat the bread, and drink the wine of the Sacrament: have we not, I say, our very true communion with the body & blood, though in a spiritual manner; yea, with the whole human nature; yea, and thereby even with whole Christ both God and man? As though the Apostle should earnestly affirm, that we have our communion with him assuredly. And as we have it with our Saviour. so also we have it by him, as certainly among ourselves: as it followeth in the words of the Apostle, saying. For we that are many are one bread, and one body, because we are all partakers of one bread. And all through one and the same Spirit, working in us all. Call also to mind here again, Act. 2.42. etc. and ch. 4.32. and Ephes. 4.3.4.5.6.  
And for Prayer, read in the same Epistle to the Ephesians, cha. 6.18. Pray always with all manner of Prayer, and supplication in the Spirit: and watch thereunto with all perseverance and supplication for all Saints. And 2. Cor. 1.11. And Philip. 1.19. For I know (saith the Apostle) that this shall turn to my salvation through your prayer, and by the help of the Spirit of jesus Christ. And in the Epistle of Jude, verses, 20.21. etc. Ye believed, edify yourselves in your most holy faith, praying in the holy Ghost, etc. And have compassion of some in putting difference: and other save with fear pulling them out of the fire.  
Other means, serving for the furtherance of these holy ordinances of God; and thereby of the communion of Saints: are more privately, loving instruction, admonition, and exhortation, used of each Christian to other: according to that instruction of the Apostle. Ephes. 5.19.20.21. Speaking unto yourselves in Psalms▪ etc. Submitting yourselves one to another in the fear of God. And Heb. 3.13. Exhort one another daily while it is called to day, lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we keep sure unto the end, the beginning wherewith we are upholden.  
All this showeth more fully, according to that which was touched a little before; that we ought to make a most precious account, of the communion of Saints: and to be very careful, every one for his part, & according to his place and calling; to make a religious practice of the same.  

●●●stion.  But who are to be accounted those Saints, which this Article speaketh of?  

●●●wer.  Every Christian, whosoever rightly believeth, and dutifully obeyeth the Gospel of our Saviour Christ, he is a Saint: even so many as are cleansed and sanctified by the blood of Christ.  

●●●lication 〈◊〉 proof.  So indeed do the holy Scriptures speak, and so doth God himself dispose of this title: as it is evidently to be seen. 1. Cor. ch. 1. verse, 2. and chap. 14.33. And Ephes. 5.3, Act. 9.41. And in many other places.  
Let all profane persons take heed therefore, how they reproach this holy name by their irreligious and devilish taunts; such as this is, A young Saint, an old Devil, etc. Which kind of speech no doubt, the Devil himself, an arch-enemy of all true holiness, hath set on foot, or rather on wheels, to run without fear, on the tongues of his hellish Scholars. Whereas in truth, we may say, more justly, A young Devil: that is, such a one as is divelishly minded in his youth, will prove an habitation for many devils, before he come to be of any great years.  
We must be Saints; yea, we must endeavour to be so even in our youth: or else surely, we shall with greater difficulty, break out of the snare of the Devil, and change our wicked disposition and manners, when we shall be old, and so the more deeply saped in our sins: according to that notable admonition of the Prophet jeremy, chap. 13, 23. Can the black More change his skirne, 
The danger of not believing Article.  & c·  
NOw therefore to conclude this Article.  
Ques. What is the danger of not believing it, & of not regarding to live as a Saint even here upon earth, in care of leading a holy life in the Communion of Saints?  
Answer. All such as do not believe, love, and live as Saints, in the holy fellowship and Communion of the faihfull people and church of God here, or at the least, do not earnestly repent them while they live: they shall surely die like infidels, and profane persons (as they are,) and have their portion with the devils in Hell torment, although they have been borne and brought up in the Church, & though they have made an external profession of the christian faith.  
The proof of this, hath in effect been set down in this former Article. For the danger, 
Explication & proof.  both here and also there, is all one. Let us not forsake our fellowship as the manner of some is, saith the holy Apostle to the Heb: chap: 10.25. The which forsaking, he afterward calleth, a withdrawing to perdition, in the last verse of that chapter.  
To the end, this heavy danger may be avoided; divers heretical opinions, and practices: and all licentious profaneness, are religiously and necessarily to be shunned of us.  
First, touching Communion; we must take heed of that false interpretation which some give of it: and therewithal, that we do neither extend it too far, neither yet contract it more than is meet.  
The false interpretation which I speak of, is of them, which would have our Communion with our Saviour Christ, to be in a carnal or bodily manner: whether they be Papists or any other.  
The extent, arising also from false interpretation, is in the excess; the opinion of the Anabaptists, who extend it to Community of goods: not only in respect of use by charitable dispensation; but also in respect of possession and civil right, to the overthrow of all property in them. And herewithal, there want not some, who like the Nicolaitans of former times; would under this colour, bring in most shameful community of wives, among them of the own sect. On the other side, the contraction or defect is of those (whether Papists or Familists, 〈…〉, or any other) who as much as lieth in them, do exclude or excommunicate any that do truly believe in our Lord jesus Christ, from this holy Communion. All such (I mean all such even of the best) whosoever do it either of proud conceit in themselves: or otherwise presume to attempt it, without just warrant & ground: they err in the defect of this Communion, in that they exclude any that do of right belong unto it. Yea & (to speak of the worst especially) they err in excess also; in that they unroll themselves as the only Communicants, who in truth have no part at all in this holy Communion: according to the saying of Peter to Simon Magus, Act: 8.21. Thou hast neither part, nor fellowship in this business: for thine heart is not right in the sight of God.  
Thus therefore in the first place, all heretical opinions, and practices, touching Communion, are to be avoided of all such as desire unfeignedly to have their part in it.  
Secondly, touching the word Saints, diverse errors are likewise, necessarily to be avoided, both on the right hand, and also on the left.  
On the right hand; the opinion of all those, who imagine that there may be an inherent perfection of holiness, in all that be true members of the Church, even here in this life: as the Donatists, Novatians 〈…〉 & Familists. And likewise the Papists who restrain the name Saints, either to the departed out of this life more generally, or else to such as the Pope canonizeth to be such, in a more special manner. On the left hand; the opinion of the Libertines is necessarily to be avoided, who make it their holiness, to do what they list: so long as they retain a strong, that is to say, a devilish and presumptuous conceit, that they are good Christians.  
And this is indeed, the very perfection of all proud heretics, & Atheists: that they imagine whatsoever they do, it is no sin in them. For they do grow in the end, to have hard seared consciences, as the Apostle writeth. 1. Tim: 4, 1, 2, 3.  
But the truth is; that albeit, like as the wooden leg fastened to a man's thigh is no true member of the body: how like soever it be made to a man's leg; and how featly soever it be fastened unto it: so neither is the hypocritical Christian, a true member of jesus Christ, what great and apparent show soever he maketh.  
Yet a true Christian, may for a season, be like a natural arm, or leg, taken with the palsy: and by reason thereof, not able to do his kindly office, till it be recovered again. He may be also, like to a man going a long journey, out of the which he may now and then easily stray: till he be set into the way again, by some skilful director, who knoweth that part of the way better than he. Yea doubtless, even he that is the most expert Christian, may and doth sometimes lose his way: according to the saying of the Apostle james, In many things we sin all. Neither is it in vain, that like as our Saviour teacheth all; yea even the best of all, to pray continually for the forgiveness of sins: so in these Articles of our Belief, next this of the Communion of Saints, followeth that other of forgiveness of sins. So that it may truly be said, and believed; that all Saints here on earth, do stand in continual need of this most gracious privilege, whereof he hath made this blessed grant to his Church.  
We are therefore diligently to take heed, that we do not misunderstand this word Saints; no more than that other of Communion: as was observed in the former place.  
Now last of all (as was said) all they that would be safe from the danger, which followeth upon the not believing of this Article, must diligently beware of all licentious profaneness: and that they have no fellowship with those, that set themselves to hinder, as much as they can, all holy Communion, and fellowship of God's people. Of the which notwithstanding, there be some, that glory to their shame, when they have brought any faithful minister of the Gospel into disgrace, and so something alienated the affection of the people from his ministery as they think. But alas, it is the most pitiful, and base: yea the most woeful glory that may be. It is the easiest mastery in the world, to discourage many weak and unsetteled Christians, from going on forward, in the ways of godliness. Well were it, that all such boasters would consider duly, what befell Korah, Dathan, and Abiram in their like wicked enterprise against Moses. Numb: 16. For doubtless, that fearful judgement of God, may justly serve to admonish all men, to take heed not only how they rise up against superior governors: but also, how they resist the least of those, to whom God hath given any rectory, or authority, to govern in his name.  
Wherefore instead of this, let overy one that loveth the Communion of Saints, and desireth to have his part and portion therein: carefully and religiously dispose of himself, that he walk very charily, lest by any means, he should give any the least offence, to those that be weak. For surely we walk as it were among brittle glasses: which if they be not very tenderly handled, are easily broken. Yea the strongest of us, are ourselves but frail vessels: and if we take not good heed, may easily rush against the rock, to our own great hurt if not to our utter destruction. Not only evil practices, with purpose to hinder; but also all looseness in example; and all unkind neglect of mutual furthering every Christian his brother; is very prejudicial to the Communion of Saints: and therefore on all hands, are they all to be carefully shunned and avoided of us.  
Thus much concerning the Article of the Communion of Saints.   

Belief that to every true member of the Church of God, belongeth forgiveness of sins. 
The ground of the Article.   

Question. Answer.  NOw what followeth next, in the Articles of our Belief? I believe the forgiveness of sins.  

Explication  So indeed is the word of belief (yea even with particular application) to be repeated here; as in the other Articles before: and as it ●s after this, to be repeated, or at the least to be understood again.  
And we are further also, here to understand thus much; that we having seen in the two former Articles; first, that God hath a Church: and secondly, what manner of Church it is; and what is the estate and condition of it more generally. We are now henceforth, to consider of certain particular privileges, and prerogatives, whereby God hath advanced his Church, and company of Saints: above all other corporations, companies, or societies, in all the world.  
The number of these prerogatives, expressed in the Creed is small: but the excellency of them is exceeding great; yea even above all estimation and price.  
The first of them; to wit, forgiveness of sins: concerneth more immediately the chief comfort, and blessedness, of the faithful here in this present life. The other two: that is to say, the resurrection of the body, and everlasting life; to wit, both of body and soul together, after the resurrection: these do belong to their glorious happiness, or blessing, in the kingdom of heaven.  
Something hath upon necessary occasion, been spoken of every of them. For the forgiveness of sins, is a fruit of the death of our Saviour Christ: as we could not but then observe. And the resurrection of the body, as also everlasting life: they are likewise fruits, both of the same his death, and also of his resurrection, etc.  
Nevertheless, we are to good purpose, (following the order of the Articles) to speak more fully of the same things again. And that also, according to the same order, which we have observed in all the other Articles, so near as we can.  
As touching the first of the three, therefore.  
Question. What ground of holy Scripture have you, to assure your faith, touching the forgiveness of sins?  
Answer. In the 34. chap. of Exodus, verses 6, &, 7. We have one notable ground & warrant of it.  

Explication.  We have so indeed. For there the Lord proclaimeth himself, to be a most gracious and merciful God, readily inclined to forgive sins.  
Question. Which are the words of God, in that place?  
Answer. 6 Thus he speaketh, The Lord the Lord, strong, merciful, and gracious slow to anger, and abundant in goodness and truth.  
7. Reserving m●rcy for thousands, forgiving iniquity, and transgression, and sin.  

Explication  Here is a most gracious description of the divine nature, and disposition of God; and that even by God himself, who knoweth himself best, & will most faithfully, approve himself to be such a one, as he hath proclaimed himself to be: that is, a most gracious and merciful God, to all those that will seek mercy at his hands. And therefore it is, that albeit he is just, yea most perfectly just; that is to say, most pure and zealous in justice, even as a burning fire, to devour all impenitent and obstinate sinners: yet he would have us well to know, that there is also with him, perfect mercy: that is, most tender and abundant pity, and compassion; for all those that will by mercy, be moved to repent them unfeignedly of their sins.  
For to this end; even immediately after the titles, which note his eternity and power, 
Belief that to every true m mber of the Church of God belongeth forgiveness of sins.  in that he calleth himself the Lord jehovah, and the mighty God: he rehearseth his mercy in the next place; and that also with an excellent amplification of the greatness and largeness, of the faithfulness, and constancy of the same, before he speaketh one word of his fearful justice.  
And all this; to the encouragement of all poor sinners: whose guilty consciences, must otherwise, of necessity terrify them, from his presence. For the only ground and warrant of the forgiveness of sins, is the mercy of God; and that even of his mere goodness, and grace: as we read, Isai: 43.25. I, even I am he that putteth away thine iniquities, for mine own sake: and I will not remember thy sins, saith the Lord.  
The occasion of this, the Lord his proclaiming of himself; is worthy to be observed: as we may read it recorded in the last part of the 33. chapter. For Moses being ordained of God, to be a guide, and governor to the people of Israel; he doth in great wisdom desire the Lord to make it known, what his nature and disposition is: to the end both he, & all the people, might the better know, after what manner they ought to behave themselves, in all their conversation before him. And Moses doth the rather desire this of God now, though he had before made himself known, by his publishing of his law: because the Tables thereof, were at this time broken in pieces. This may plainly teach us this lesson, that none can truly serve God, but they only, who truly know, and duly consider, what manner of one the Lord our God is.  
Now unto this notable place, out of Exodus: I will add one or two more, for our further confirmation: and then we will proceed.  
One of the places which I will allege, is written, Isai: chap: 43. verse 25. where it is evident, that the Lord doth by his holy Prophet, assure his people of his gracious pardon, if happily they would turn unto him. Yea the Lord doth so, notwithstanding they had made him serve with their sins, and wearied him with their iniquities, etc. Read also, chap: 48 8 9.10.11. I know (saith the Lord) that thou wouldst transgress grievously: therefore have I called thee a transgressor from the womb. For my name's sake I will defer my wrath, and for my praise will I refrain it from thee, that I cut thee not off. Behold, I have fined thee, but not as silver: I have chosen thee in the furnace of affliction. For mine own sake, for mine own sake I will do it: for how should my name be polluted? Surely, I will not give my glory to another. What name? and what glory is this that the Lord speaketh of? No doubt, but it is that name, & that glory, which he proclaimed at the entreaty of his faithful servant Moses: as we saw before.  
The practice and exercise of this mercy of God toward his people, is evident in the book of the judges: and Ps. 78. yea though they did very often provoke God to have utterly cast them off. Read also, Ezek: ch. 16. in the end of the chapter.  
Behold it also in the prophecy of jonah, even toward such as were strangers from the common wealth of Israel: and therefore were not unto that time, of the visible Church of God. Read the last cha: of the prophecy. Read alo Ps. 103. It is a notable Scripture to this excellent purpose, both in the hypothesis, or particular instance of David himself, verses, 1, 2.3.4.5. and also in the thesis or general, concerning all that fear God, verses, 6.7.8. etc. even to the end. Likewise. Ps. 130. I have waited on the Lord, etc. And again in the same Psalm: Let Israel wait on the Lord: for with the Lord is mercy, & with him is great redemption. And he will redeem Israel from all his iniquities. The practice of which waiting, See Psal: 123.  
Wherefore, seeing God is so gracious and merciful, justly may we, in this respect, cry out and wonder with the holy Prophet Micah, according to the three last verses of his Prophecy, in these words: Who is a God like unto thee, who taketh away iniquity, and passeth by the transgression of the remnant of his heritage, & c?  
NOw that we may proceed, as we promised. 
The meaning of the Article.   
Ques. What is the meaning of this Article, I do believe the forgiveness of sins.  
Ans. This Article teacheth me & every Christian, to beleeu, that it is the good will of God our heavenvly Father, through the death & precious bloodshed of our Lord jesus Christ, to forgive; that is, as a most merciful Creditor, to remit both the whole debt, and also the forfeiture of all our sins, whether original or actual, as well in committing of evil as in omitting of good, whether in thought, word, or deed: so that they shall never be laid to our charge, no more than if we had never committed them. Yea, and herewithal, it is the good will and pleasure of God, to impute the perfect righteousness, and obedience of our Saviour unto us: even as if we had performed all righteousness ourselves, so soon as we repent, and believe the Gospel. Whereof, the holy Ghost is a most comfortable witness in the hearts of all his children.  

Explication & proof.  So it is indeed. For our sins, being by the holy Ghost, according to the Syrian phrase, compared to debts: the forgiveness of them, is as the remitting of a debt, which we of ourselves could never be able to pay: as hath been more fully declared, in the proof of the resurrection of our Saviour by his fift appearance, after that he was risen again. And for the further proof of the good will and pleasure of God herein, read Rom: 3.24.25. Ephes. 1, 7. Colos. 1, 14. & chap: 2.13. 1. john, 1.7. and ch. 2, verses, 1, 2. Read also, Isai: 38.17. It was thy pleasure (saith the godly King Hezekiah) to deliver my soul, etc. and to cast all my sins behind thy back. And chap: 44.22. I have put away thy transgressions like a cloud, and thy sins as a mist, saith the Lord to his people Israel. And Ps. 32. 5. Thou forgavest the punishment of my sin, saith King David. Call again to mind the 103. Psal: And Micah 7.19. God casteth the sins of his people into the bottom of the Sea. Finally, he is ready for his mercy's sake, to forgive sins, answerable to the sum of ten thousand talents. Matth: 18.23.24. etc. 35. Read also, Luke, chap: 7. verses 40, 41. etc.  
FRom the meaning of the Article, let us come to the Promise. 
The Promise   
Question. What promise hath God made, of the remaining, or forgiving of our sins?  
Answer. We have many very gracious, and often renewed promises hereof, both old and new, every where dispersed in the holy Scriptures of God.  
Question. Name you some of them?  
Answer. Beside that which you rehearsed, Isai: 48. verses 8.9.10.11. You have pointed us to another notable testimony, in the 31. chap: of jeremy from the 30. verse to the 35. of the same.  
And chap: 33, the .8. verse.  
And in the new Testament; the same promise is alleged, to belong (through our Saviour Christ:) to the believing Gentiles, as well as to the believing jews.  

Explication  It is true, as we may read, Act: 2, 38, 39 And ch. 10.43. Rehearse the words of some of the places which you have named.  
Question. How do you read?  
Answer. In the 31. cha: of jeremy, verses, 31. thus it is written: Behold, the days come (saith the Lord) that I will make a new covenant, etc. For I will forgive their iniquity, and remember their sins no more.  
And chap: 33.8. I will cleanse them from all their iniquity, whereby they have sinned against me: yea, I will pardon all their iniquities, whereby they have sinned against me. And it shall be to me a name, and an honour before all the nations of the earth, which shall hear all the good that I do unto them, etc.  

Explication.  Let this suffice, out of the Prophet jeremy, for this time. We may read the like testimonies in other of the Prophets, beside those which have been hitherto alleged. As Isai: 33.24. The people that dwell therein, shall have their iniquity forgiven. Read also, Ezek: chap: 18. verse. 21. etc. 32.  
All these promises of forgiveness of sins, do belong unto us Gentiles, 
The Comforts.  now through our Saviour Christ, as well as they did before to the jews.  
THe Promise being thus confirmed: the use of this Article is next. And first for Comfort.  
Question. What is that?  
Answer. The comfort is every way very great; insomuch as the glory and happiness both of our bodies and souls, in this life, and also in the life to come, consisteth herein.  
It is very true: as we read, Psalm: 32. in the beginning of the Psalm. And Rom: 4.6.7.8. 
Explication & proof.  Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man, to whom the Lord imputeth not sin. So that forgiveness of sins, is (as one may say) an epitome or short sum of all the mercies of God. Whence it is; that the Lord is said, Psal. 103. (as was before alleged) to crown us with his mercies and compassion. Verily, there is no goodness, or dignity in ourselves; whereof we may rejoice: or for the which, we may look to be accepted with God. The mercy of our God is our only crown: the glory of God's free grace, is our only glory, etc.  
No doubt, the comfort of this Article is singular, to all those that know what Sin meaneth. And it will the rather warm and cheer up our hearts: if we shall consider, that beside our former sins, infinite and heinous in the sight of God's justice; we remain still very apt and prone to offend God, even after that we are by his grace regenerated, and borne again. Yea if we shall consider that we daily offend his divine Majesty, not only by forgetfulness and neglect of many good duties; but also by rash and unwary committing of much evil: according to that saying of Saint james, In main things we sin all.  
Furthermore, the Comfort hereof, will be the more manifest to our consciences, if we consider earnestly of the nature of sin: not only, how odious it is in itself; but also how vile and abominable it maketh our persons, both bodies and souls, in the sight of God: how it keepeth all good things from us; and pulleth down upon us all evil, Ier: 5.25. Isai: 59, 1, 2, 3. till it be covered and forgiven in our Saviour Christ.  
But most clearly of all, will the comfort of this Article shine into our hearts, if we shall duly look into the cause, and fountain, of the forgiveness of all our sins: which would have pressed us down to the very bottom of the gulf of Hell: to wit, the most free and amiable grace and favour of God our heavenly Father, through his most blessed Son our Lord jesus Christ, which is better than our life; though naturally that is most precious unto us. According to the 3, verse of the 63, Ps. Thy loving kindness is better than life. And Ps. 30, 5.  
This maketh our Baptism, exceedingly comfortable unto us: insomuch as the whole blessed Trinity consenteth, to make it a testimony of the forgiveness of our sins, through the same most free grace, and rich favour, of our one only true God. Mark. 1, 4. Act. 2, 38. and chap: 22.16. It maketh the Supper of the Lord in like manner, exceeding comfortable unto us; in that it is a further pledge, and assurance, that our sins are forgiven, through the blood of our Saviour Christ, Mat: chap: 26. verses 26, 27, 28.  
The largeness of this free grace of God, to the forgiveness of sins, through our Lord jesus Christ reaching up as it were to the heavens, Ps. 36. verses, 5. and 7, and Ps. 103, 11, it enlargeth the comfort of this most excellent blessing: seeing God showeth us plainly that he hath abundance of mercy in store; not only for the forgiveness of some few persons here and there; but even for the forgiveness of his whole Church: that is, of so many thousands, yea myriads of thousands of all sorts of people, as shall seek for mercy at his hands, as was touched before. Yea, & not only for sinners of smaller degrees in offences; but also for the greatest sort of sinners above other: whosoever among them, shall earnestly repent them, and truly believe the Gospel of our Saviour Christ, according to that most liberal, 
The Duties.  and sweet consolatory encouragement of the Lord, by his holy Prophet Isaiah, chap: 1.18. Come now, and let us reason together (saith the Lord) though your sins were as crimson, they shall be made white as snow: though they be red as scarlet; they shall be as wool. If ye consent and obey, ye shall eat the good things of the land. And chap: 40.1.2. Comfort ye, comfort ye my people, will your God say▪ Speak comfortably to jerusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lords hand, double for all her sins.  
Finally, the bowell-like tenderness of God's mercy, is not the least cause of the great comfort of this Article; as we may consider from these and such like testimonies of holy Scripture: Psal: 25, 6.7. and 79.8. Ier: 31.20. Lament: 3.22.23, Hos. 11.8.9. joel: 2.13. Luke 1.7.8. and ch. 15, 20.  
O how sweet therefore, ought this mercy of God to be unto us, in all these respects! And the rather also, because the covenant of this forgiveness of sins, is an everlasting covenant, Ier: 32, 40, 41. Which he hath confirmed by oath, and sealed with the blood of his Son; the which is therefore called the blood of the everlasting covenant, Heb, 9.22.26. & ch. 13, verse 20. Of the which blood it is further said in this respect; that it speaketh better things than the blood of Abel, which cried for vengeance against Cain, ch. 12.24. Gen: 4, 10.  
Thus we see, touching the first part of the use of this Article, that the comfort of it, is exceeding great, to all true believers: even to so many as have grace, to lay hold of this great mercy of God, to the assuring of themselves of the forgiveness of their sins.  
NOw let us come to the second part of the use of it, which concerneth the obedience of faith.  
Question. Which therefore are the duties, which the comfort of faith in the forgiveness of sins, challengeth at the hands of all those to whom they are forgiven? They are these which follow.  
Answer. First, an humble acknowledgement of ourselves to be grievous sinners, joined with godly sorrow for them: and earnest prayer, for the forgiveness of them all.  
Secondly, most earnest and hearty thankfulness to God, for his so infinite and unspeakable mercy, as showeth itself most clearly, in the forgiveness of our most heinous and infinite sins.  
Thirdly, exceeding love toward the Lord God our heavenly Father, according to the greatness of his mercy: by how many the more, and the greater sins, he doth forgive us.  
Fourthly, a reverend care, not to offend him any more, as heretofore we have done: yea rather, a most earnest study, and desire, to please him better in all things then yet we have done.  
Fiftly, a ready and tender affection of mercifulness, to forgive one another: even as God our heavenly Father, in, and for our saviours sake, hath forgiven us.  
Finally, earnest resistance of all fears and doubts, touching God's faithfulness in forgiving the sins of ourselves, or of any other that do walk in these duties.  

Explication & proof.  Concerning the first branch of this answer, to wit our acknowledging of ourselves to be grievous sinners: that it ought to be so; the truth of the assertion itself that we are so; may be a sufficient warrant unto us. For the proof of which assertion, that we are grievous sinners: read, 1. Kings 8, 46. Eccls 7.22. There is no man that sinneth not. No not the regenerate, as their own confessions plainly show: Paul, Rom: 7.14. etc. james ch. 3, 2. john, 1. Ep: ch. 1.8.9.10. Read also, Psal: 19.12. and 130.3. Proverbs ch. 20.9.  
And though there are degrees of sinners; as well as of sins: yet every one for his own part, aught to account himself among the chief, as Paul did. 1. Tim: 1. & Daniel ch. 9  
Yea, and though it were so, that a man did not know any thing of special offence, by himself: yet seeing our Saviour. who knoweth us all, better than we do ourselves; teacheth us all to pray for forgiveness: it ought to be a sufficient proof unto us, that we are great sinners, and that we do stand in great need of forgiveness.  
Neither is it in vain (as was touched before) that this Article of the forgiveness of sins, is linked with that other of the communion of Saints: insomuch as not only in most holy things; but also in our most holy assembling of ourselves, and accompanying together, we do many ways offend. And that not at our own Tables alone (which made holy job to fear his children so much as he did; and to be so careful as he was, to sanctify them by holy exercises of religion, while they feasted one another: lest they should forget themselves, and speak any thing to the dishonour of the name of God, cha: 1, 5,) but also even in the Lord's house, and at his most holy Table. Which was the cause, why God did appoint Aaron in the time of the law, to sacrifice for the iniquity, even of the holy offerings of the children of Israel, Exod: 28.38: and why we are so earnestly admonished, to examine ourselves when we come to the Table of the Lord, etc. Wherefore let us always, and in all things, well remember, that we are sinners; and that God could easily lay greater sins to our charge, than we are ware of: and accordingly, let us without all hypocrisy, acknowledge in his sight, that we are more grievous and miserable sinners than we are privy unto. Let us, I say, do it without hypocrisy: for else we should even herein, make ourselves more abominable sinners, then in any thing beside: Luke, 16, 15. Mat: 23. Neither could the Article of forgiveness of sins be any Article of faith at all unto us, for our comfort; unless we do acknowledge ourselves to be sinners: and unless we see just cause why we should be sorry for them; and pray earnestly always for the forgiveness of them; according to the instruction of our Saviour, Mat: 6, 12. and according to the example and instruction of the Prophet David, Ps. 32, 5, 6. and Ps. 25, 7. and Ps. 51.  
But here an objection may be made, how it may stand with faith, to pray still for foriguenes of sins; seeing it is an Article of faith, to believe that they are forgiven; at the least, those sins which have already been committed; and for the forgiveness whereof, faithful prayer hath been already made.  
Question. What is to be said to this?  
Answer. First, this Article of the forgiveness of sins, presupposeth true repentance, to be in every one that hath any true faith, to believe that his sins are forgiven. Neither can it stand with any reason, that faith should disannul, or any way prejudice prayer: which God hath appointed to be the only subordinate messenger and Spokesman as it were of faith, for the entreaty of the forgiveness of sins, through the mediation of our Saviour Christ.  
Secondly, no man doth so firmly believe the forgiveness of former sins, by former prayers: but by the renewing of his prayers for the forgiveness of the same; he may be better assured, against all temptations of fears and doubtings, that they are verily forgiven unto him.  
Thirdly, faith by exercising of itself in prayer, to the further strengthening of itself, touching the forgiveness of old sins: it doth therewithal, make itself, both more watchful against new sins, that they be not wilfully committed; and also more comfortable in the assurance of the forgiveness of those our sins of infirmity, and weakness, which we cease not to commit day after day.  
Finally, God doth at once, and for ever after, forgive all the sins of true believers: but yet upon this condition, that they continue in prayer for the forgiveness of them; and for daily profiting in godly sorrow, and repentance for the same, so long as they have a day, yea an hour to live in this sinful world.  

Explication and proof.  It is very true. For these are the continual, and (as we may say) essential exercises, of a true and lively faith. And all that you have answered, standeth with very good reason: to the end we may always keep our souls in true humility, under the holy hand of God; and in greater watchfulness against sin; and in greater thankfulness to God; in the continual remembrance of his most gracious mercy toward us herein.  
And let us mark this, specially well; that we do not say, that we must continually pray for forgiveness of sins past, as well as of sins present, as though we were to be in continual doubt of the forgiveness of them: but to this end that by the renewing of our prayers, we may grow more and more assured that they are forgiven. Like as we do pray continually, that the kingdom of God may come: that is, that it may more and more come; though we know, that God doth already in some measure, rule and reign in us, by his word, and holy Spirit: and so in the first and third Petitions of the Lords Prayer.  
But that we may make all things, as clear as we can, touching this point; yet one thing more: and that is this. Insomuch as God of his most abundant grace, forgiveth the sins of his children, most freely & perfectly for his Son our Lord jesus Christ's sake; and so are we undoubtedly to believe: how cometh it then to pass, that the faithful do suffer afflictions all their life long; and that they die at the last, Question. as well as other men? Can it be thought therefore, that God doth perfectly forgive sin, for our saviours sake: seeing it seemeth, that he retaineth the punishment still?  
Answer. God neither sendeth death, nor any affliction at all, upon his children, as punishments for any satisfaction touching the guiltiness of sin; for the which our Saviour Christ hath by his sufferings, and death, perfectly satisfied the justice and wrath of God: but only of his fatherly goodness, he chastiseth them to very gracious ends; and namely, to send them to Christ, and to further them in the way of their salvation.  
So it is in deed; 
1. Book page 234. etc. to page 248. ●. 2. Book page's, 295. 2●●. And page 304.  as it hath been more fully laid open in the doctrine of God's Fatherly Providence. 
Explication & proof.  For all the afflictions, or punishments for sin (call them what ye will) which God layeth upon his children, to whom he forgiveth sins: they are appointed, and sanctified of God, to further their repentance; to exercise their faith, and patience; to nourish the reverend fear of God in their hearts; to make them more watchful against sin; to bring them out of love with this sinful world; to stir them up to a greater longing after the kingdom of heaven; and to other such like gracious ends and purposes: all which cannot proceed from any other cause, then from the fatherly love of God toward them. And therefore they must needs be of another nature, than those plagues and punishments are, which God casteth upon the wicked. Yea, the very nature of death, is changed to the godly; in that it only setteth the soul free, from a sinful and corruptible body: that it may mount up to the kingdom of heaven, and there be perfited among the souls of the faithful departed before. And touching their bodies also, though they descend to the earth: yet their very putrefying, is but a preparation, and (as one would say) a sowing of them against the day of the glorious resurrection: which shall be as the day of a most joyful harvest, to all the faithful children of God.  
These things thus inserted by the way; let us now return to the second branch of the duties, touching thankfulness due to God, for this so inestimable a benefit of the forgiveness of sins. For the proof whereof, see the example and practice of David, Psal. 103.1.2.3. etc. See also the example & practice of Paul. 1. Tim. 1.12.13. And Rom. 7.24.25. who in either place, giveth great glory, & praise to God, in this behalf. And that also by good reason. For seeing it belongeth to God only, to forgive sins: therefore also doth the glory of forgiveness belong to his divine Majesty.  
For the third branch, read Psal. 116.1. etc. I love the Lord, because he hath heard my voice, and my prayers, etc. And Luk, 7.47. etc. She loved much (saith our Saviour concerning the sinful woman, there mentioned) because many sins are forgiven her.  
For the fourth branch, read Psal. 13●. 4. Mercy is with the Lord, that he may be feared. And john, 5.14. Behold thou art made whole (saith our Saviour to the sick man whom he had healed) sin no more, lest a worse thing come unto thee. Read also, 1. Cor. 6.15. And john, 1. Ep. ch. 2.1. My babes, these things I writ unto you, that ye sin not, etc. What things? Even this, that the blood of Christ cleanseth us from sin, etc. as we read in the former chapter. And Ezek. 16.63. the use of God's mercy to Israel, is noted to be this, that the people might remember their sins, and be ashamed, etc. The contrary neglect of God's mercy, is vehemently reproved. jer. 2.19.20. in these words, 
The danger of not believing this article.  Thine own wickedness (saith the Lord by his holy Prophet) shall correct thee, etc. For of old time I have broken thy yoke, and burst thy bonds, and thou saiedst, I will no more transgress, but like an harlot thou runnest about upon all high hills, & under all green trees, etc. Read also Ezek. ch. 33.13.  
It is a most unworthy, & absurd thing, that any should so abuse the mercy of God, in forgiving them many & great sins, that they should thereby be the more licentious, and bold to commit sin. This doubtless, is such a wickedness, as God cannot but severely punish: as the Apostle Jude doth vehemently denounce against such as turn the grace of our God into wantonness.  
For the fift branch read Luk. 6.36. Be ye merciful (saith our Saviour) as your Father is merciful. Ephes. 4.32, Be ye courteous one to another (saith the Apostle of our Saviour) and tender hearted, forgiving one the other, even as God for Christ's sake forgave you. And Colos. 3.13. Forbearing one another, and forgiving one another, if any man have a quarrel to another: even as Christ forgave you, even so do ye.  
To speak generally, Repentance is usually in the holy Scripture joined with Faith, when forgiveness of sins is promised, or offered to poor sinners. Neither doth our Saviour Christ give the one, without the other. Whereof also our Baptism is jointly a sign and seal. Act. 2.38. and cha. 3.19. and cha. 5.31. And Rom. 6.1. etc. God forbidden (saith S. Paul) that we should sin that grace may abound. Nay rather, by how much God is more loath to punish us; yea rather, more ready to forgive us as he is: by so much do we stand the more straightly bound, to be more loath to offend his blessed Majesty: yea, to be by all means, more studious to please him, in all things, as was well answered before.  
Now touching the last branch: that is, for the proof of the assurance of forgiveness of sins, to all such as are thus qualified; yea, though through infirmity, they sin in many things: read 1. john. 2.1. If any man sin, we have an advocate with the Father, jesus Christ, the righteous Read also Heb. 13.8. and ch. 6.10. etc. to the end of the chapter. And Rom. 3.25.26. & ch. 11.29. Our sins are many in deed, and exceeding great; but God's mercies are more & greater: as every true sorrowful soul may safely comfort itself. Thus much of the Duties.  
NOw to conclude this Article: what is the danger of not believing it, and of not yielding due fruits of repentance, from the Comfort of it? Question.  
Answer. They that believe not the forgiveness of sins; yea the daily and continual forgiveness of them, with acknowledgement, and bewailing of the same from day to day: they can believe nothing to their sound consolation and comfort; insomuch as they make the death of our Lord jesus Christ of no powerful effect unto them.  
Likewise, for want of repentance, and amendment of life, all such debar themselves, from all comfortable persuasion of forgiveness. Yea, they do make themselves justly subject to the wages and forfeiture of sin, which is the eternal destruction both of body and soul in he●l.  

Explication and proof.  To the end we may avoid this danger; all heretical errors, against the true belief of this Article, must be carefully avoided of us.  
These errors are such, as either concern the Author of the forgiveness of sins, which is God: or the meaning of the words, how far they are to be extended: or the cause wherefore God forgiveth sins: or the fruit and effect thereof.  
First therefore, in so much as God only forgiveth sins; the error of those, that attribute a subordinate power of forgiveness, to the Pope of Rome, or to any other mortal & sinful man, is to be rejected as a blasphemy against God. For as touching the power of the Ministry of the word, and keys of the kingdom of heaven, committed unto the lawful Ministers thereof: that is to say, first and principally to the holy Apostles, & then after them to others, according to the will of God, Mat. 16.19. & ch. 18. ve. 18. & joh. 20. ve. 23. this consisteth only in the ministerial publishing & pronouncing of forgiveness to all repenting sinners: and that in the name and authority of God alone, they being merely his servants therein.  
And whereas it is required, that every man should forgive his neighbour: this is to be understood, as touching the wrong done particularly to the party offended, and to the staying of all malicious desire of revenge, and of all cursed and uncharitable imprecation, &c: but not touching the guiltiness of the sin, and offence done against God. For in this respect, it belongeth only to him to say, Surely I have pardoned, I will not destroy job ch. 34.31. Read also Psa. 51.4. Against thee, against thee only I have sinned, saith King David. And Psa. 130.8. With the Lord is mercy, etc. And he will redeem Israel from all his iniquity. No Popish confession, or penance of theirs, is available hereunto.  
Secondly, the error of those, is to be rejected of us, who either restrain the word Sins, only to sins unwillingly committed; as the Basilidian heretics are said to have held: or else to those sins, that go before baptism; as though all that follow, must at the least in some part, be otherwise satisfied for, as Papists teach: or to those that went before the falling back of any, after that they have been baptised, and have once obtained forgiveness; as the Cathari, and Novatians, and some other have held: or to those that went before the falling away of any before they have taken holy orders, as the Luciferians restrained the sins, which they accounted pardonable. Likewise, the Popish error of restraining the word of forgiveness to eternal pains, is also to be rejected. For seeing no punishment to satisfaction is due, but in respect of sin imputed: by what right may any be inflicted to that end, if sin be already freely pardoned & forgiven, for that satisfactions sake, which our Saviour hath made, and which God hath accepted for our full discharge?  
In which respect also, we are to reject their devise of purgatory pains, to continued after this life, as long as they of their bloody mercy, list themselves to determine.  
Thirdly, the heretical error of the same popish Deceivers, is to be rejected; in that they do ascribe forgiveness of sins (at the least in some part) to the operatory & working virtue of the Sacraments, & to the merit of man's own works: like as also the Messalians & Euchetae did to their works & prayers. And like to the Heracleonites, and Helcosaites; who ascribed forgiveness to anointing, and to other their ceremonies.  
Fourthly, insomuch as God of his most free grace, and infinite mercy, forgiveth us all our sins; to this end that we should not come into condemnation, but have our present entrance into the assured hope of everlasting life & glory: yea to a present enjoying of it by faith, as our Saviour himself assureth all such as hear his word, & believe in him that sent him. joh. ch. 5. ver. 24. We are therefore confidently to cast away all doubtings of forgiveness, as touching ourselves, & all that do truly believe; and also all fears of purgatory fire, which the Popish Seducers scare and confound their Disciples withal.  
And as we are to beware of these four sorts of errors, & to hold firmly, that all sins are pardonable; yea, freely & perfectly pardonable here in this life, to all those that shall truly believe, & repent: so let us take heed of four sorts of people especially, who are dangerous examples among us. The first is the Popish sort of deceivers, whose errors against this Article we have touched already. The second is of such as dream of a perfection of their own inherent righteousness here in this life: so as they need not (save for modesty's sake, or rather in an hypocritical pretence) ask forgiveness of sins. Such as are some of the Anabaptists, and Family of love. The third sort, is of such as ask forgiveness of their own sins, but will not forgive those, whom they are offended withal. Of whom our Saviour saith, that they seek forgiveness in vain. Math. 6.14.15. The fourth sort is of secure and careless men; who lie in their sins, without any conscience, or remorse for them, as Atheists and Libertines.  
Let none of these think, unless they repent them of these their grievous sins; that ever they shall find pardon, & forgiveness with the Lord: howsoever they shall acquit & assoil themselves; as if no evil should come unto them.  
Thus much concerning the Article of the forgiveness of sins.  

Belief that to every true member of the Church of God, belongeth the blessed immortality of the soul.  Quest. NOw what followeth next in the Articles of our Belief? 
The ground of it.   
Answ. I believe the resurrection of the body.  
Expli. In the former Articles, of this second part of our belief, which is concerning the Church of God; we have seen one special privilege or prerogative of it: to wit, the high benefit of the forgiveness of sins; the which, as we have seen, maketh every true member of the Church blessed, and happy, even here in this present life.  
The privileges or prerogatives now following, do belong to the life to come: to wit, the resurrection of the body now last rehearsed; after the which followeth in the Articles of our belief, everlasting life: beyond the which, nothing can furthermore be believed, or expected of us. Of these things therefore, we are henceforth to inquire: and so will we do, if God permit.  
Nevertheless, in so much as we enjoy one special benefit by our Saviour Christ after this life ended; before that our bodies shall rise again: that is to say, the happy estate of our souls, in the blessed immortality thereof; even from the time, that they leave the tabernacle of the mortal body: I hold it very expedient, that for more plain and full explications sake, we do here insert something concerning this point; before we come to the Article of the resurrection of the body, which shall not be, till the last day, when both body and soul (reunited together) shall be partakers of that everlasting life, which the soul is partaker of, immediately after this life.   

Belief that to every true member of the Church of God, belongeth the blessed immortality of the soul.  
Question. FIrst therefore, what ground of holy Scripture have you, to prove that the souls of all the faithful be in happy and blessed estate, even from the time that they leave this mortal, and sinful body?  
In the 5. chap. of the 2. Ep to the Corinthians, from the beginning of the chapter, Answer. and so forth to the end of the 5. verse.  
1. We (saith the Apostle Paul) know that if our earthly house of this tabernacle be destroyed, we have a building given of God: that is, an house not made with hands, but eternal in the heavens.  
2. For therefore we sigh, desiring to be clothed with our house, which is from heaven.  
3. Because that if we clothed, we shall not be found naked.  
4. For in deed, we that are in this tabernacle, sigh and are burdened, not because we would be unclothed, but would be clothed upon, that mortality might be swallowed up of life.  
5. And he that hath created us for this thing, is God, who also hath given unto us the earnest of the Spirit.  

Explication and proof.  These words of the holy Apostle (as M. Caluin, that holy Interpreter well observeth) do not only concern the glorious restoring of the bodies of the faithful, at the resurrection: but also that blessed estate of their souls, which they shall enjoy in blessed immortality, all the mean while: even from the time of the natural death of the body, whensoever that shall be. For though he maketh some question at the first, whether they should be restrained to the one, or to the other: yet he chooseth rather, to understand the Apostle, as intending to treat of them both. First, of the blessed immortality of the soul: and then of the glorious resurrection of the body.  
His words are these, In utrovis sensu, nihil est incommodi. Quanquam malo ita accipere, ut initium huius aedificij sit beatus status post mortem: consummatio antem sit gloria ultimae resurrectionis. There is (saith he) no inconvenience in either of these interpretatiō●. Yet I had rather understand the Apostles words so, as the blessed estate of the soul after death, should be the beginning of this building: and the glory of the resurrection of the body at the last, to be the perfiting of it.  
And this exposition (as he saith further) will the course of the Apostles text rather approve. Hanc expositionem melius comprobabit Apostoli contextus. He saith also, that the Epitheta, or addition of words, whereby the Apostle setteth out the building which he speaketh of, serve more fitly to confirm the perpetuity of it. Epitheta (inquit) quae adiungit huic aedificio, faciunt ad perpetuitatem melius confirmandan.  
This therefore being the Apostles scope in general, let us a little more particularly, consider the course of his speech.  
And first, let us well observe, that he speaketh of this Article of our faith, as of a point certainly known, I mean this Article of the blessed immortality of the soul: which is our present argument, beside the glorious resurrection of the body, of the which we will defer to speak for a while. Yea, let us observe, that the Apostle speaketh of it, as of a matter, not known of him alone, by particular revelation: but also of other the Apostles, and Ministers of our Saviour Christ, and of his Church; as one chief principle of the religion of God, and of the common belief of his faithful people.  
This knowledge and persuasion of faith, might well arise in the hearts of the faithful, at this time which the apostle speaketh of, from that light which our Saviour gave both by his doctrine & promise, & also by his practice. By doctrine, in the parable of Lazarus, whose soul (as our Saviour there teacheth) was carried by Angels into Abraham's bosom, so soon as it left the body. Luk. 16.22. And in that also he teacheth further, concerning Abraham, and the rest of the faithful, that they are & were ever since their natural death, living in soul; and so shallbe for ever & ever: insomuch as God, who was, & is for ever, their God, is not the God of the dead, but of the living. Mat. 22.32. Whence also, our Saviour proveth the resurrection of the body, hereafter to follow; seeing God is not the God of the souls of the faithful only, but of their bodies also: & therefore will undoubtedly raise them up again. For these are so linked together, in the counsel & purpose of God; that grant the one, & ye grant the other: deny either of them, & ye deny both: as we shall further perceive, by the Apostle Paul's reasoning, 1. Cor. 15.19. when we come to the Article of the resurrection of the body. In the mean season, we see that our Saviour hath by doctrine confirmed the blessed immortality of the souls of the faithful, after this life.  
And touching his promise, he hath thereby confirmed it to the thief that repent of his sins, and believed in him on the Cross, saying, Today shalt thou be with me in Paradise. And by practice also, he confirmed the same in that at his own death, he commended his own soul in the hands of his Father. Luk. 23.43.46. The same is testified concerning Stephen, who faithfully commended his spirit, (that is, his soul) into the hands of the Lord jesus: who no doubt received it. Acts, 7.59. According to that revel. 6.9, 10, 11. where the souls of the Martyrs are said to lie under the altar: to wit, as being under the blessed & safe protection of our Saviour: for whose sake, & upon whom (after a sort) they offered & sacrificed themselves unto God: like as Paul useth that manner of speech concerning himself. 
Phil. 2.17.   
Neither was this, the knowledge, faith, & persuasion of the faithful, at the coming of our Saviour, & since that time only, by the light of his doctrine, promise, and practise: but it hath been likewise, the knowledge and belief of the Church of God, in all former times; even from the beginning. For so taught king Solomon, Eccl. 12.7. The body returneth to the earth, even dust as it was: but the Spirit returneth to God that gave it. And David before him, being of this belief, commended his soul into the hands of God. Into thy hand (saith he to God) I commend my spirit: for thou hast redeemed me, O Lord God of truth. Ps. 31.5. Where, note we well, that the blessed immortality of the soul is a fruit of our redemption. Yea Moses of more ancient time; & before him, Abraham; & the rest of the patriarchs also before Abraham: they all lived & died in this belief. Heb. ch. 11.13, 14, 15, 16. And ch. 12.23. it is written of the souls of all the righteous, departed this life, even from the beginning of the world: that they are in a perfect estate of happiness in heaven, so far forth as they may be perfect; till the resurrection of the body. Hereof hath the Lord given a lively testimony from heaven, in that he took Elias up from the earth: preventing thereby his natural death, as men ordinarily die. 2. King. 2.11. And before him, Henoch also, who was more near the first ages of the world. Gen. chap. 5.24. And as we read. Heb. 11. 5. By faith was Henoch taken away, that he should not see death, etc. This did God, of special grace and favour; and for a reward to Henoch: because he walked with God, and had a care in all things to please him.  
This reward (out of all question) was the blessed immortality of his soul in heaven: if not of the glorious change of his body also. And the immortality of the soul of Moses & Elias, is plainly testified by their appearance, at the transfiguration of our Saviour Christ. Matth. 17.3.  
Thus, the belief of this Article, hath been known and embraced, even from the beginning of the world, to this day.  
Yea, so famous hath it been from the beginning; that the very heathen, have retained a certain smack of this doctrine: as it is evident in the writings of their Philosophers, from time to time; even from among the Egyptians and Chaldeans, to the Grecians and Latinists, both Orators and Poets. As noble Mornaeus showeth at large, in his 15. chapter of Trueness of religion: though these Philosophers had this doctrine rather by rote as it were, (as we say of children) then by any religious assurance among them; for want of the lively testimony and warrant of God's holy word, which either they had not, or did not duly regard.  
But let us return to the Apostles words.  
And in the second place, diligently observe we, that he opposeth the estate of the life to come, (whether before the resurrection, or after) to the estate of this present life, so long as our our souls abide here in the body. This he calleth the earthly house of this tabernacle: that is, a flitting and transitory estate: according to that, 1. Pet. 1.17. and 2. Epist. 1.13, 14. job, ch. 4.19. and Isai. 38.12. The other, he calleth first, a building of God: secondly, a house not made with hands: thirdly, eternal in the heavens: four, such a building as is from heaven: all which, cannot altogether agree to the body alone.  
Thirdly, this building, doth the Apostle with the rest, (as he testifieth of them) desire to be clothed with; immediately after that they leave this earthly tabernacle: because otherwise, (as he saith) they should be found naked, until the resurrection of the body.  
Fourthly, the Apostle showeth, that the faithful are not weary of this life, because of the present afflictions and troubles thereof, through impatience: but because they know, that this life ended, it is the good pleasure of God, that they shall be no longer strangers from him; but come presently home unto him into a blessed estate: waiting therein for the adoption, even the redemption of their body, till afterward. Rom. 8.23. This therefore is the cause why they do long, till they may enjoy it, when once the time appointed of God shall come. In soul first, the power of sin being extinguished: and afterward in soul and body together; freed from all mortality and corruption, for ever and ever.  
Hereupon it is, that the Apostle, reasoning from the causes of that longing, and sure confidence that the faithful have: he saith first, that God hath created, or fitted them to this immortality, in his own purpose and counsel even from the womb: and secondly, that he hath in due time, given them the assurance of it, by the earnest of his holy Spirit.  
Thus much therefore, for the ground and warrant of the blessed immortality of the souls of the faithful: even for all whosoever do truly believe in our Saviour Christ. For all and every one, have their part in all the benefits purchased by him; as we may remember from the doctrine of the communion of Saints.  
Question. NOw what is the meaning of this Article of the blessed immortality of the soul?  
Ans. The meaning of it, is first, That the soul is created of God, 
The meaning of it.  such a spiritual substance, distinct from the body of every man; and so living in itself 〈◊〉 causing life to the body; that though the body die, yet it remaineth still in the own life: and by the ordinance of God, is not subject to death, nor possible for ever to be extinguished▪ or to cease to hold that proper existence or Being, which God hath given unto it.  
Secondly, the meaning of this Article is, that so soon as the natural life, which the soul ministereth to the body is ended: God receiveth the soul of every true believer, into his heavenly kingdom. Where, he maketh their estate unspeakably more blessed then before; in that he giveth unto them a most sweet & comfortable fruit of all that christian knowledge, faith sanctification & of every grace which they had obtained here in this life: and that even in all meet and full perfection; so to continue for ever and ever, with the thousand thousands of the holy Angels and Saints of God.  
The meaning of this Article, may well be comprehended in these two branches. 
Explication & proof.   
But yet so, as the first branch of your answer, may well be extended, as well to the souls of the wicked and infidels, as to the souls of all godly and true believers.  
For as touching their natural creation, in respect of their substance; and also in regard of their faculties of understanding, memory, reasoning, will, election or choice: and likewise in ministering life, sense and motion to the body, they are naturally of the same kind. The one cannot die or be extinguished, more than the other. For though it be said in the holy Scriptures, that the wicked, and all unbelievers, shall perish, and die the second death, &c: yet this perishing or death, is not to be understood, as simply opposed to being and life, but to that good and blessed estate of life and well being; which is only proper to the children of God, after this natural life is ended. For this is very plain in the holy Scriptures, that the misery and torment of the souls of the wicked, shall be perpetual, even from the time of their natural death: and so to continue for ever. The worm of their guilty conscience, shall never die: neither shall the fire of their torment ever be quenched: as our Saviour showeth plainly in the parable of the rich man. Luke, 16.22, etc. So then, the wicked are said to die a second death, moreover and beside the natural death; in respect of their punishment and torment, or destruction after this life: in such sense, as they are said, as touching all grace and godliness, to be dead, even while they live here. For like as they, while they live the natural life, are dead; because they want the joy of godliness, and thereby of a good conscience, which is, (as we may say) the life of our life: so, yea much rather, because after the end of the natural and sinful life of the wicked, their torment beginneth never to end, they may justly be said to pass to a second death: that is, from a death in extremity of sin, to a death in extremity of an eternal punishment.  
Thus, the immortality of the soul, belongeth to the wicked, as well as to the godly: so far forth, that their souls can no more die; that is, be extinguished, or loosed their nature and Being; then the souls of the godly can.  
But as touching the good being or blessing of immortality: that is to say, touching the blessed estate of the soul, in the continuance of it for ever, in the favour of GOD: this belongeth peculiarly to the children of God, who through faith, and by the Spirit of God, do mortify sin in some measure here in this life, and live unto God through that life which they live by the Son of God: by whose grace, th●ir souls are daily renewed and sanctified unto him: as it is evident, by the testimonies and examples alleged before, for the ground and warrant of this Article unto us.  
And that the estate of the souls of the faithful are unspeakably blessed with God after this life: we may be assured from that which we read, 1. Cor. 2.9. For the glory of it is such, as the eye hath not seen, nor ear heard, nor came into the heart of man, which God hath prepared for them that love him. 
The Promise.  And 2. Epist. chap. 12.4.  
And that the same blessed estate of the faithful, shall be a fruit of that care which they had here in their natural life time, to attain to true christian knowledge, faith, &c: it may be evident from that which is written, 1. Cor. 13.12. that then shall be the perfection of that, which we have now but in part. Read also Revel. ch. 7.14, 15, 16, 17. And ch. 14.3, 4, 5. and verses 12.13.  
Whence also, it finally appeareth; that this unspeakable blessing, shall be (as was answered) in the communion of all the thousands of the triumphant Saints, and with the Angels: to all those that have had their part in the communion of the militant Saints here on earth. According to that which we read, Heb. chap. 12.22, 23. Ye are come unto the mount Zion, and to the City of the living God, the celestial jerusalem, and the company of innumerable Angels, And to the congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men.  
Thus much briefly, concerning the meaning of this Article.  
Question. Now what Promise have we in the holy Scriptures, for the further warrant of the same?  
Answer. We have the promise of it, Psal. 22. verse 26.  
The poor (or meek, saith the holy Prophet) shall eat and be satisfied: they that seek after the Lord shall praise him: your heart shall live for ever.  

Explication  This indeed may well be one testimony of God's promise in this behalf. For by the heart, the soul of man is usually signified in the Psalms, and in other places of holy Scriptures.  
There are many other testimonies to the same purpose. For all the promises of everlasting life, after the natural life ended; they have the beginning of their accomplishment, in this blessed immortality which we speak of: according to that of james, chap. 1. verse 12. Blessed is the man that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Likewise, revel. 2.7.17. And chap. 3.5.12.21: though these promises shall not have their perfect effect, till the resurrection of the body: as we shall see further, when we come to that Article.  
IN the mean season: our order requireth, that we come to the use of the present Article. And first, concerning the Comfort of it.  
Question. What may that be?  
Answer. I heard a voice from heaven (saith St. john, Revel. chap. 14. verse 13.) saying unto me, writ, ●lessed are the dead from the time that they die in the Lord.  
Even so saith the Spirit: for they rest from their labours, and their works do follow them.  

Explication.  In these words of Saint john, we have a double comfort expressed; as belonging to the faithful, even from the time that they die in the Lord: that is, for the Lords cause, or in faith and repentance, as it becometh the servants of God. First, that thenceforth they rest from their labours: that is, from all the troubles and disquietments of this life; such as we read of, Eccles. 1.8. All things are full of labour And Psal. 90.10. According to that promise, revel. 6. verse 11. They shall rest for a little season, etc. And chap. 7.16. They shall hunger no more nor thirst any more, etc. And God shall wipe all tears from their eyes.  
The second comfort of the faithful, immediately after their natural death; is, that their works do follow them: that is to say, the fruit and reward of all good things, which they have done in their life time. For God will perform all his promises, which he of his bounteous goodness hath made to the obedience of his servants: in and for Christ's sake: according to that Ephes. 6.24. The grace of God shall be to the immortality of all that love our Lord jesus Christ.  
Thus then, Saint john pronouncing all the faithful blessed; he hath showed also, wherein they are blessed: yea so blessed; that they do know, and be joyously affected with the sweetness of the same their blessing; 
The Comforts.  far above al● earthly blessing, which they ever tasted of before.  
The solemn manner of the pronouncing of this blessing; in that it was delivered to john from heaven, testified by the Spirit, and commanded to be written and kept in holy record, to the end of the world: all maketh this blessing so much the more comfortable, to every one, to whom it belongeth: that is, to every one that apprehendeth it by faith. And that, not only because they know they shall rest from their labours: but also for that they shall be therewithal set out of the dangers of all their adversaries, both Satan and his instruments, for ever. Yea, for that they shall enjoy there; far more excellent comforts, than they shall leave behind them here on earth: whether wife, child, dear friend, house and land, or any thing else. For all these are small in comparison of the presence of our Saviour Christ, and of the most blessed fellowship of the Saints in heaven, with freedom from all motions of sin, and with sweet liberty to rejoice and praise the Lord continually. And so our Saviour comforteth his Disciples: Matth. 19.29. where he showeth, that everlasting life weigheth down all.  
These considerations, do make death also, which is in itself very grievous and horrible: to be rather welcome, then otherwise; when once the time appointed is come, and that the heart is duly prepared: according to that of the Apostle Paul, in the 1. chapter to the Philippians, verses 21, 22, 23. For (saith he) Christ is to me both in life and in death, advantage, etc. I desire to be loosed a●d to be with Christ, which is best of all. And chap. 2. verses 17, 18. Though I be offered up upon the sacrifice and service of your faith, I am glad, and rejoice with ye all. For the same cause also, be ye glad and rejoice with me.  
Hence it is, that faithful Christians have sought out many pleasant similitudes, to abate the fear of death; yea to help to raise up the heart in a holy triumph against it: in that they compare it to a serpent that hath lost both poison and sting: or to a serpent that is painted, and hanged up for a sign at the gate of some goodly Inn: or to the landing at a haven, after that a man hath for a long time, been dangerously tossed upon the troublesome sea: or to the new casting of a precious vessel, to make it more beautiful and glorious then before, etc. As they have been heretofore more fully alleged, in the Comforts of faith, touching the Fatherly Providence of God: 1. Book, pages, 247, 248.  
And verily, the cause why we have oftentimes the less comfort, and holy confidence against death: is for that we have not so earnestly instructed our souls, in the persuasion of this blessed immortality, immediately after this life is ended: but do suspend our comfort, and put it too far off, when we will apprehend no comfort, till our thoughts come at the resurrection of our bodies. I fear me, the Psychopannychie, or soule-sleeping after the natural death, deceiveth many that be not professed Anabaptists: because they are not in their life time, waking enough to meditate of this most sweet and comfortable doctrine of the blessed immortality of the soul, immediately after the bodily death. But the knowledge of this (saith Master Caluin) is the cause of that calm and quiet trust, which we repose in God. Haec cognitio nostrae tranquillitatis, & fiduciae, causa est.  
And would to God, that we could better consider of it. For assuredly, it is a most inestimable benefit; that God hath made our souls such a part of his creation, as no earthly wight, or cruel Tyrant, no nor any power of Hell, can destroy it: so that it need be afraid of nothing, save only to sin, and so to offend the Majesty of God, who made it. And yet behold, for our comfort in that respect also: how inestimable God's mercy is, in that he hath prepared for our souls, a most sovereign remedy; in that so soon as they shall truly repent that they have sinned: the blood of our Saviour Christ, is a most blessed counter-poison against all the contagion and peril of it.  
Hitherto therefore of the use of this Article, for Comforts. 
The Duties.   
THe use for Duties is next.  
Qu. What ought they to be, in regard of the comfort of this so great and inestimable a benefit?  
An. As the benefit is greater, than we can esteem and value: so the duties which belong unto it, are in due proportion, greater than we can perform.  
Expli. It is true that you say. We cannot perform any duty, or duties answerable to the greatness and worthiness of the benefit. Nevertheless, this must not make us the more negligent, or slack: but we ought rather hereby to provoke, and stir up ourselves, to be more earnest, in the performance of the best duties of thankfulness to God, that we may.  
Question. Go on therefore. Which are the duties which we ought to perform, with the best endeavour that we can?  
Answer. It is our bounden duty, so long as we live here; to endeavour to the uttermost of our power, to serve and glorify God, with all the powers of our souls: both with our understanding and judgement, and also with our will and affection, & with all whatsoever is within us, which we have received of God.  
It is our duty likewise, to the same end to be always instant with God by prayer: that it may please him above all things, to sanctify us in our souls and spirits unto him.  
We ourselves also, aught to be very careful, to keep our souls pure and chaste unto God: lest at any time they should fall away, or decline from him.  
Moreover, we are from the assurance of the blessed immortality of our souls; to encourage ourselves, against all the malice and violence of our adversaries: not only of flesh and blood, but also of such as are spiritual.  
Finally, we are in all our dangers, and at the point of death; with good comfort, to commend our souls and spirits into the hands of our most gracious and merciful God.  

Explication. & proof.  These duties, do indeed belong to the Comfort of this Article: whereof let us see some proof; to the stirring up of ourselves, to make more conscience in the performance of them.  
And first, touching the first branch of the answer. Insomuch as it cannot be denied, but we stand bound, with all holy care, to glorify God, with our bodies and with all the members thereof; as we shall have just occasion to observe more purposedly hereafter: we must needs acknowledge, that much rather, ought we to do it with our souls; because from thence flow forth all the actions of our lives. Prou. 4 23. Yea and so much the rather also, because without the inward obedience of our souls and spirits, unto God; all external obedience is of no account before him. Isai. 28. Matth. 15. For as God is a Spirit, so he requireth to be spiritually worshipped and served, of all true worshippers of him. john, 4. And that with all integrity, as the Prophet giveth to understand, in one instance, Psalm, 103. My soul praise thou the Lord, and all that is within me, praise his holy name. Read also Psalm, 24. verses 7, 8, 9, 10.  
Secondly, that it is our duty to pray for the sanctification of our souls: we are taught from the example and practice of the Apostle Paul. 1. Thes. 5.23.  
Thirdly, concerning our own care, wherein we stand bound to watch over our own souls, that we never suffer them to decline from the true love. and fear of God: but may always keep them pure, chaste, & faithful unto him. Read again Prou. 4.23. Keep thine heart with all diligence. Or thus, more near to the original, or canonical text, With, or above all watchfulness, watch over thine heart, etc. Read also Numbers, chap. 15. verses 37, 38, 39, 40, 41. And Psalm, 73.23, 24, 25, etc. Yet I was always iwth thee: thou hast holden me by my right hand. Thou wilt guide me by thy counsel, and afterward receive me to glory. Whom have I in heaven but the? and I have desired none in the earth with thee. My flesh faileth, and mine heart also: but God is the strength of mine heart and my portion for ever. For lo, they that withdraw themselves from thee shall perish: thou destroyest all them that go a whoring from thee. As for me, it is good for me to draw near to God: therefore I have put my trust in the Lord God, that I may declare all thy works.  
Our soul is the principal, and most excellent part of us; upon the welfare whereof, resteth the welfare of our bodies also (so that the whole person of a man, beareth his denomination from the soul, according to the phrase of the holy Scriptures: as Psal. 3.2. and Psal. 7.2. and 22. verses 20, 21, and 57.4. and in many other places: according also, to that which is said of jonathan, that he loved David as his own soul. 1. Sam. 18.3. And therefore, by all reason, we ought to be chief careful and chary over our souls, as we may learn from many of the holy Psalms: where, above all things, the soul is most often and most earnestly mentioned in prayer, as the chief jewel & darling of every man. Where also, it is every way most tenderly cherished and encouraged, by these and such like speeches, Let my soul live. O deliver my soul. Why art thou cast down O my soul? My soul trust thou in the Lord. My soul panteth after God. My soul thirsteth for God, etc.  
Thus ought every one of us (beloved in the Lord) be most tender and chary over our souls. But alas, if we examine ourselves, by these patterns and examples; it will be found, that for the most part, it is with us, as if our souls were of very little estimation and price with us. All our care is usually for our bodies; how we may pamper, adorn, and every way set out, and advance them. But as for our poor souls; they are left in the sordes (suds I might have said:) they are left unswept, and ungarnished; altogether forlorn, and unprovided for; famished and starved: unless it be to afford the Devil his welcome, to make us seven fold more miserable, answerable to that tricking which he is delighted with: according to the admonition of our Saviour, Matthew, chapter 12. verses 44, 45. And hereof, among other things; the little regard which we have of the word of God, which is the only true food, the staff, and stay, the store house, and wardrobe, for the enriching and decking of our souls: it is a special evidence; to argue against us, that we make little account of our souls. Every one (I confess) will say that he hath a soul to save, &c: but how few do take the right way, or duly regard the means of their salvation? It is evident therefore, that the most part, have little or no true care at all, to have their souls saved. Let such therefore, learn from this admonition, to better their duty herein: or else let them know, that they must of necessity, miss of that salvation, which they would seem to desire and look for.  
But as touching those that have a true care of their souls; they may and aught, according to the fourth branch of the Answer: comfortably to animate and encourage themselves, against all crafts or violences of their adversaries, who or whatsoever they be. According to that encouragement which our Saviour giveth, Matth. chap. 10. verse 28. Fear not them that can kill the body, but are not able to kill the soul. And Luke, chap. 12. verse 4. I say unto ye my friends, be not afraid of them that can kill the body, and after that, are not able to do any more. But I will forewarn ye whom ye shall fear, etc. And again, He that will lose his life for my sake, (saith our Saviour) shall save it. How so? By losing the natural life, he shall attain to a better life: that is, his soul shall live more blessedly in heaven, than it can do here on earth. Our Saviour hath abolished death, and brought life and immortality to light, through the Gospel. 2. Tim. 1.10, Read also 2. Cor. 5. verses 6, 7, 8, 9 Therefore we are always bold though we know that whiles we abide in the body, we are absent from the Lord. For we walk by faith, and not by fight.  
Nevertheless, we are bold, and lone rather to remove out of the body, and to dwell with the Lord. Mark this well, that the soul is at home with the Lord, so soon as it leaveth the body. Wherefore also, 
The Danger of not believing this Article.  (as the Apostle addeth further) We covet that both abiding here, and departing from hence, (that is, both in life and in death) we may be acceptable to him.  
Fiftly, all such may and aught, according to the last branch of the answer; comfortably commend their souls to God, in all dangers: after the example of David, Psal. 31.5. And even at the point of death itself; after the example of our Saviour, Luke, 23.46. And of Stephen, Acts, 7.59. as we have seen before.  
Such are the duties of faith, concerning the comfort of the blessed immortality of the soul.  
Question. NOw in the last place of our inquiry, touching the same. Seeing we ought to be every way thus careful over our souls, as hath been declared: Is there not great danger, in that secure neglect, which is commonly among all sorts of people; as if they needed not to be any thing at all, or very little careful about this blessed immortality, which you speak of?  
Answer. Yes no doubt: the danger is very great. For the souls of all such, as do not believe this blessed immortality or die in careless neglect of the means, whereby they should attain unto it: they shall certainly be condemned to extreme, and immortal, or endless misery, even from the very instant departure of their soul from the body.  

Explication & proof.  It is very true: as the parable of the voluptuous rich man, (of whom we read in the holy Gospel) plainly showeth. Luke, 16. His soul (as our Saviour giveth there to understand) for forthwith in Hell torments. And so remained in the same most woeful torments; neither could thenceforth by any entreaty, obtain any release or ease. And Heb. 2.3. How shall we escape (saith the holy Apostle) if we neglect so great salvation as is offered us in the Gospel? All such as harden their hearts in unbelief, are condemned already: john, 3.16: and therefore no doubt, they shall not stay without all punishment, till the day of the last judgement: but shall presently after this life, endure some part of it.  
Let us therefore, I beseech ye, take heed that we be not carried away, after the example of the secure multitude: neither yet with any other sorts of the wicked and ungodly, lest we fall with them, into this great and fearful damnation.  
To the which end and purpose, it is necessary, that we do arm ourselves against those heretical or atheistical and godless opinions, which be contrary to this Article. As well theirs, who do simply deny the immortality of the soul; as the opinion of them, that do suspend, (as we may say) the immortality of it, till the time htat the bodies shall be raised again: and so thus far join with the rest; that it is after a sort mortal, and without all understanding or affection, for all that while.  
They that do simply deny the soul's immortality, are not only the Sadduces, mentioned in the holy Scriptures, Acts, 23.8: who were heretics sprung up among true worshippers of God and Christians: but also the Epicures, who were as it were heretics, dissenting from the sounder sort of the Philosophers, among the heathen: and all Atheists and godless persons, who are justly odious to all other sorts of people in the world. So that it may seem exceeding strange unto us, (if any impiety might be strange in the chair of Rome) that Pope Paulus the third, should at his death, make such a confession of his faith, or rather of his infidelity and atheism as this: that now he should shortly make trial, whether the souls of men are immortal or no: and likewise of two other things; to wit, whether there be a God, or any Hell: of the which (as he confessed) he had been in doubt, all the days of his life before.  
Such as defer the immortality of the soul, till the resurrection of the body, are some among those that are called Anabaptists: whose heresy is called Psychopanychie, because they hold, that the soul sleepeth: that is, hath no perceivance of joy, &c: no more than the body hath after it is dead, till it be raised up again.  
And thus, all of them seem erroneously to consent in this; that the soul of man, is nothing else, but a certain vital power or faculty, consisting in a perfect temperature of the body: and therefore hath (as they imagine) no lively Being, longer than life abideth in the body.  
But this consent of theirs, is no better than a most wicked and unfaithful conspiracy against the truth of God: as it is most evidently to be proved against them, both from the original of the soul: together with the manner of the creation of it, differing as far from the original and creation of the body, as heaven is differing from the earth, as hath been decared before in the doctrine of the Creation: and also from that which is said of the soul, that it beareth the image of God: yea even from the continual testimony of the holy Scriptures, which speak of the soul, as of a distinct existence or Being, beside the body: according as it is written, that it cometh from God, as from the Father of Spirits, and returneth to him again, as to the judge of all men's souls and Spirits. According also as it is said; that the soul, or Spirit being in man, is known of none, but of itself, beside of God, who is the searcher of the heart: as we read. 1. Cor. 2.10.11.  
So that to all who will understand; it is most plain, that the soul of man, is not a bare faculty, or power of life, and motion, arising from the body: but even that which doth (as we may say) essentially quicken, sustain, and govern the body; and all the members thereof so long as it abideth in it: and that the separation of it from the body, is only the death of the body, and not of itself: as hath been already declared, in the interpretation, and use of the doctrine, concerning the same.  
Wherefore, whatsoever either reasons from nature, or testimonies from holy Scriptures, any of the above named heretics, or heretical disputers, do pretend to serve to the maintenance of their wicked, heretical, and godless fancies: they are nothing, but so many sophistications against all soundness of reason: and so many ignorant and false allegations, against the manifest truth of the holy Scriptures.  
The refutation whereof, being long, 
Vrsinus in his Commentaries of Catechism, And in his Treatises of Divinity. In the Article of the Creation. And Mornaeus in the 1●. and 15. chapters of his book of trueness of Religion.  and not so necessary (though profitable no doubt, to the right understanding of many places of holy Scriptures, abused to that purpose) I had rather it should be read in the writings of those that have learnedly discovered the vanity of them: or to do it at some other time; then at this present to stand upon them.  
Only, this I will now add in a word; that upon the things already set down, it is sufficiently cleared, that though the wicked, may easily cast away, and damn their own souls; by following false principles, and by transgressing of the holy rules of life, and of that obedience which God hath set: yet they can by no means extinguish them, or destroy their Being. But they must of necessity come before God, to receive their judgement, and for ever and ever, to endure their most woeful torment. Whereupon also, it is in like manner very plain, that all such are most lamentably deluded by the Devil; whosoever do think to relieve themselves, against any present troubles and distresses, by murdering of themselves, as many do: insomuch as they do thereby hasten the increase of their own most dreadful misery.  
Thus much (as it were by the way) concerning this first benefit, which all true believers enjoy by the death of our Saviour Christ, so soon as this natural and frail life of ours is ended: even the blessed estate of the soul in heaven, so soon as it leaveth this earthly, corruptible, and sinful body.   

Belief that to every true member of the Church of God, 
The ground of the article.  belongeth the glorious resurrection of the body.  
NOw let us return to the Article of the resurrection of the body itself, at the last day: the which we may well reckon for a second benefit after this life.  
Question. What ground of holy Scripture have you for it?  
Answer. It is laid down unto us at large, in the whole 15. chap. of the first Epistle of S. Paul to the Corinthians.  

Explication and proof.  It is so in deed. And we will at this time, answerable to our large handling of the former Articles of our belief: take this most large warrant and confirmation of it.  
And the rather also, because it is so set down, and discussed by the holy Apostle, that together with the certain proof of it, to the reproof of some among the Corinthians, who began to call it into question; he doth likewise show the Meaning, & Promise, & use of the Article, both for Comfort, and also for Duty, together with the Danger of not believing it: as we shall by the grace of God, perceive by our examining of the Apostles most excellent discourse.  
But though the chapter be long; yet will we by the same grace of God, use such brevity, as it shall not seem tedious to any Christian heart, that rejoiceth in the truth of God.  
The Apostle in this chapter, disputeth, and determineth, three very weighty questions, to the end he might for ever put them out of all doubt, in the Churches of God.  
First, that there is a resurrection of the body.  
Secondly, what manner of bodies, the bodies of the faithful shall be, when they rise again: whosoever shall be found dead, from the beginning of the world, to the end thereof.  
Thirdly, how God will deal with the bodies of the faithful, whosoever of them shall be found living upon the face of the earth, at the last day, when our Saviour shall come to judge the world.  
The first of these questions, is disputed, and concluded, from the beginning of the chapter, to the 35. verse.  
The second, from the 35. verse to the 51.  
The third, in the 51.52. and 53. verses. From the which so large a discourse of the holy Apostle: we may fully and plainly understand the meaning of this Article.  
Moreover, the Comfort of this Article of our faith is set down, verses, 54.55.56.57. Wherein also is contained the Promise, from the prophetical testimony of Hosea.  
The Duties belonging to the Comfort of this Article, are to be seen, verse, 58.  
And finally, the Danger of not believing this Article, is evident, even from the second verse of this chapter. And again, verses, 13.14. etc. to the 20. And yet again, verses, 29. and 32.  
Let us therefore consider of these excellent points; treading (as it were) in the footsteps of the holy Apostle: only reserving the Danger of not believing, to the last place, according to our usual course.  
And first of all; that singular wisdom is to be observed, which the Apostle useth, in his entrance to treat of these things. For where as he knew well, that the Devil would subtly take all the advantages that he could against the truth, that it might be forsaken of the Corinthians: he doth for the same cause lay hold of all the advantages, which God had given him, for the confirming, and settling of it, 
Belief that to every true member of the Church of God, belogeth the glorious resurrection of the body.  in their hearts.  
To this purpose, he doth most prudently insinuate four special things, which might justly be of good weight, to stay the hearts of the Corinthians, in the assured belief of the whole doctrine of the Gospel generally.  
First because he being, as they themselves were persuaded, a faithful Apostle of jesus Christ; had preached this truth unto them, according to the commandment of Christ: was now, in like faithfulness, with all good assurance ready, constantly to confirm it in all points, unto them.  
Secondly, because they for their parts, had, by the grace of God, received and embraced the same doctrine of the Gospel, in all points, for the truth of God: as it is indeed.  
Thirdly, because they had, for a good season, retained it faithfully, without doubting of the truth of it; in any fundamental point especially: and therefore could not now, without so much the greater note of lightness and inconstancy, call any such point into question.  
Fourthly, because in the entire belief of the Gospel, without exception against any one foundamentall Article thereof, standeth the salvation of all Christians.  
Question. But in what words of the Apostles text, are these general insinuations contained?  
Answer. They are contained in the first two verses of the chapter in these words.  
1. Moreover brethren (saith the Apostle) I declare unto you the Gospel, which I preached unto you which ye also have received, and wherein ye continue.  
2. And whereby ye are saved ●f ye keep in memory, after what manner I preached it unto you, except ye have believed in vain.  

Explication  These words, as we may easily see, do contain those most wise insinuations of the Apostle, expressed before.  
Whereunto also, he annexeth these words of general caveat, Except ye have believed in vain. Not that he would call into question, the truth and constancy of their faith: but doth admonish them to take heed, lest by any means, they should fall away from any Article of it, and so hazard their salvation.  
Now in the next place; that is to say, from the beginning of the third verse, and so forth unto the 12: the holy Apostle, intending to dispute more particularly with all holy force of Apostolical argumentation, against such as called the Article of the resurrection of the body into question: he doth first of all, most skilfully lay down, and confirm the bodily resurrection of our Saviour Christ: which is as it were the ground, and foundation, of the resurrection of ours.  
And he doth it in this order.  
First and foremost, from the Apostolical authority of his former preaching, touching this point.  
Secondly, from the authority of the former, or more ancient Scriptures of the old Testament.  
Thirdly, by an argument of parity or equal comparison; in that the resurrection of our Saviour, is as certainly confirmed, both by prophetical, and also historical testimony, as is his death, and burial, or any thing else, that is written of him: and therefore aught to be as firmly believed, as any other Article beside: even as they would look to be saved.  
For as it is said concerning the law, that insomuch as one Lawe-giver gave all the commandments of the moral Law: none can so soon tread under foot, and despise one, but he breaketh, and violateth all; as we read james, 2.10: so in the doctrine of the Gospel, in so much as all the Articles thereof, are given by our one only Saviour, and do concern one & the same entiere salvation: none can deny any one of them, but he may justly be said, in effect to deny them all.  
And this is the cause, why the Apostle is so earnest in the proof of this Article.  
But let us hear the Apostles own words.  
Quest. And first, which are his words, concerning his Apostolical authority?  
Answ. Verse, 3. First of all (saith he) I delivered unto you, that which I received, how that Christ arose the third day, etc.  
Expli. Here is a plain proof in deed, from his Apostolical authority, confirmed by the authority of our Saviour Christ himself: who put him into the office of Apostleship, and delivered unto him, the doctrine which he had preached.  
Question. In the next place, which are his words of confirmation, from former Scriptures?  
Answer. Verse, 4. He saith to this end, that he preached the resurrection of our Saviour, according to the Scriptures.  

Explication and proof.  He doth so in deed, and namely in the 4. verse. And he may well affirm it, to be according to the Scriptures. For as we have seen in the handling of the Article of our saviours rising the third day from the dead: that it was often prophesied of, and foretold in the old Testament; both in the book of the Psalms, and also in other places of the holy Prophets.  
Question. Now thirdly, how doth the Apostle reason by his argument of parity, or equal comparison?  
Answer. 4. To this purpose he saith, that he had preached the resurrection, according to the Scriptures: as well as he had done the death, and burial of our Saviour.  

Explication.  It is true. And herein he putteth the Corinthians well in mind, that they ought by good reason, constantly to believe this Article, from the authority of the holy Scriptures: as well as either of them.  
And the rather also; because this is as certainly confirmed, by historical testimonies of sufficient and authentical eye-witnesses, as either of the other were: as the Apostle showeth further, by six several appearances of our Saviour, after that he was risen from the dead, and came out of his grave: as it followeth in the text, verses. 5.6.7.8.  
Let us hear the Apostles words.  
Question. Which are they?  
Answer. 5. He was seen of Cephas, (that is of, Peter) then of the twelve.  
6 After that, he was seen of more than five hundredth brethren at once: whereof many (saith the Apostle) remain unto this present, and some also are a sleep.  
7. After that; he was seen of james: then of all the Apostles.  
8. And last of all (saith S. Paul) he was seen also of me, as of one borne out of time.  

Explication.  Here is very great evidence in deed, and an undoubted certainty, from historical proof; touching the fulfilling of all former prophecies in this behalf: as it must needs be acknowledged. And these manifold appearances of our Saviour Christ after his resurrection; were not only so many proofs and confirmations of his own resurrection, as we have seen more at large, in the opening of that Article: but they are also, as many proofs and assurances to us; that if we believe in our Saviour Christ, our bodies shall likewise be raised up again to glory at the last day: as the Apostle in this place, giveth us further to understand.  
And let us herewithal, well consider also; that in so much as the holy Apostle S Paul, did by diligent and earnest preaching, deliver the testimony of the witnesses here mentioned, concerning the sundry and often appearances of our Saviour, after that he was risen: that therefore they are to be esteemed of necessary use, and profit, that they should be preached: and accordingly, that all whatsoever diligence and care, which is used, both in preaching, and hearing, and studying of them; is so authorised by the holy Apostle, that we need not account our former labour therein, to be repent of; but rather, that we are greatly to bless and praise God, with all our hearts; for his gracious direction and assistance therein: & that we ought to have often recourse to the same doctrine; and to be as ready to preach, and hear it again, when just occasion shall be offered, as we were before.  
Thus much, concerning the historical warrant, and confirmation, of the resurrection of our Saviour, according to the prophetical predictions, & foretellings of the same.  
Where; this is in no wise to be neglected, touching the Apostles own testimony, which he hath given unto it upon his own certain knowledge (in that he saw our Saviour, after his ascension; which he could not have done, if he had not been risen again) that though he doth after his wont manner, confess and bewail his sins, and utter his unworthiness to be an Apostle: yet he doth it in such sort; that is, with such holy skill, and dexterity; that he doth so much the rather, magnify the credit of his Apostleship, and of this his present testimony: by how much he doth more highly extol the grace of God, in that he of his infinite mercy, had vouchsafed to appoint him, though most unworthy, to that so high an office.  
But letting fall all comparison: and leaving the matter indifferently to be considered; he concludeth after this manner: that whosoever were the instruments of God, to Preach the doctrine which he speaketh of; the Corinthians could not deny, but that they had heard it preached; yea so effectually, that by the grace of God, and blessing of his holy Spirit, they were confirmed in their hearts, to believe the undoubted truth thereof.  
And thus, he maketh a notable transition, to the disputing of the first question.  
Question. In what words doth the holy Apostle contrive this artificial part of his speech?  
Answer. 8. Last of all (saith he, as we read, verses, 8.9 10.11.) he was seen also of me, as of one borne out of time.  
9 For I am the least of the Apostles, who am not meet to be called an Apostle, because I persecuted the church of God.  
10. But by the grace of God, I am that I am: & his grace which is in me, is not in vain: but I laboured more abundantly than they all: yet not I, but the grace of God which is with me.  
11. Wherefore, whether it were I, or they, so we preach and so have ye believed.  

Explication  Thus then, in these words, the divine art and skill of that holy wisdom, which God gave to his blessed Apostle, is very plain: both for the upholding of his Apostolical credit, in his unfeigned abasing of himself; and also in his most commodious transition, from the ground of the question, to the disputation itself: as we shall see further, by the words which follow in the 12. verse.  
Question. Which are they?  
Answer. 12. Now (saith Saint Paul upon the premises) if it be preached that Christ is risen from the dead, how say some among ye, that there is no resurrection of the dead.  

Explication  Here it is plain, that the holy Apostle entereth to dispute the first question, from the former ground of our saviours resurrection: by a sharp encounter against the adversaries. The reason is, because our Saviour did not rise again, so much to declare himself to be in his own behalf perfectly justified in the sight of God (seeing he had no sin of his own) as for the sake of his Church: and to let it appear, that we poor sinners believing in him, are by him justified, and delivered from our sins, and from all the punishments thereof: and namely from death, that it should not prevail against us; but that we should have the victory over it in the end.  
Neither did our Saviour rise again, as a private person; but as the head of his Church: to the end that he might, in due time, draw all the members thereof, after himself. And therefore it is, that the holy Apostle maketh these propositions equivalent, and conversive as one may say: If Christ be risen, thou shall the faithful one day rise again: to wit, bodily, as Christ is already so risen. And again, If any man say, that the faithful shall not rise at the last day: it is (saith the Apostle) as much as if he should say, Christ himself is not risen. For so we read, verse 13. If there be no resurrection of the dead, than Christ is not risen. And indeed, they that deny the proper effect, do, (as we may well say) in effect deny, and annihilate, or frustrate the cause itself. As for example, if one should affirm & say, There shall be no Summer, or any renewing of the fruits of the earth this next year: it is as much as if he should say, that there shall be either no kindly heat on the earth by the Sun, nor moisture of rain from the clouds of heaven; or else no vegetative power in the root of grass, and trees, etc. nor generative or pocreating power in any cattle, etc.  
So then, this is the first reason of the Apostle, that the bodies of the faithful shall rise again, as the proper and necessary effect: because our Saviour, who is in the most holy counsel and decree of God, appointed to be the proper, powerful, and effectual cause thereof, is already risen again.  
And that our Saviour is so appointed of God; it is plainly testified, & taught, in many places of the holy Scriptures. As Rom: 8.11. and chap: 14.9. and 1. Cor: 6.14. & 2. Cor: 4, 14. Eph: 1.19.20. & ch. 2.5.6. Philip: 3, 20.21. 1. Thes. 4.14. and 1. Pet: 1, 2.3.4. etc.  
The holy Apostle doth use diverse other notable reasons, to prove the Article in question: as we shall see hereafter. But before that he cometh to any new reason; he doth to the further strengthening of this, set down diverse gross and heretical absurdities, which must needs follow upon the denial of the resurrection of our Saviour. For as he giveth plainly to understand, it is the utter rasing, and overthrow, of all Christian religion.  
And insomuch as he is thus careful, to confirm this Article of our saviours resurrection: it may justly, be no obscure argument to us, that they who doubted of the bodily resurrection of the faithful; did therewithal, call likewise into question, the truth of the bodily resurrection of our Saviour: as though it had been only represented in some vanishing and flitting apparition, and not performed really and in very truth.  
But far be it from us, and from every good Christian, once to admit any one thought, that way. For than it should be an easy thing, for the devil to make us to doubt of our own resurrection. And therefore not without great cause, doth the holy Apostle hedge up the way against this so dangerous a conceit, as it were with a high hedge of sharp thrones, that we might never be driven into it.  
Question. Let us now hear the Apostles words.  
Answer. Which are they?  
14. If Christ be not risen (saith Saint Paul) then is our preaching vain, & your faith is also vain.  
15. And we are found also false witnesses of God: for we have testified of God, that he hath raised up Christ: whom he hath not raised up, if so be the dead be not raised.  
16. For if the dead be not raised, then is Christ not raised.  
17. And if Christ be not raised, your faith is vain: ye are yet in your sins.  
18. And so, they that are asleep in Christ, are perished.  

Explication.  These are the words of the blessed Apostle, as they follow in our text, verses, 14.15.16.17.18. And here the saying is made true, that one absurdity granted, many other do follow upon it. The Apostle (as we see) reckoneth up five or six of them.  
First, that if our Saviour Christ be not risen: then the Apostolical ministry was a vain institution, and to no good effect.  
Secondly, that the faith of the hearers was but a vain fancy, and no powerful grace to eternal salvation.  
Thirdly, the Apostles should therewithal be found false witnesses.  
Yea so, as it is said in the fourth place, that God himself should be made accessary to this most fraudulent crime.  
Fiftly, the Corinthians should have no true assurance of the forgiveness of their sins.  
Finally, all the faithful already departed this life, are perished, as dying in a wrong belief.  
All which (as was said) are most irreligious, yea heretical, and blasphemous absurdities, most worthy to be abhorred of all true Christians.  
In which words also (as we see) he urgeth again the equivalency of these propositions, The faithful shall not rise again bodily: And Christ is not bodily risen again.  
But of this more, when we shall come to consider of the danger of not believing this Article.  
In the mean season, let us proceed to the second reason, for the proof of the resurrection of our bodies: as it followeth in the 19 verse.  
Question. Which is that?  
Answer. 19 If in this life only (saith the Apostle) we have hope in Christ, we are of all men the most miserable.  

Explication  These words must be understood, as spoken partly concerning our bodies, in respect of those most cruel persecutions, which Christians are oftentimes vexed withal, above any other sort of people; even for that special hatred, which the wicked of the world, bear against the name and doctrine of our Saviour Christ: but they are chief uttered in regard that the immortality of the soul, and the resurrection of the body to eternal life and glory, are grounded upon one and the same foundation; so as the one cannot be denied, without the denial of the other. Like as also, our Saviour Christ, Mat: 22. proveth the resurrection of the body which is to come; from the present immortality of the souls of the faithful: insomuch as either of them, have like ground, from that covenant, which God hath made with his people; calling himself, the God of Abraham, Isaak, and jaakob. For as our Saviour saith, he is not the God of the dead, but of the living; as though he should have said, God is the God of the whole persons of his confederates, both of their bodies, and also of their souls; and therefore as they live immortality in their souls, which are one part of his creation; so shall they also in their bodies. But of this more in the promise.  
This second reason thus concluded, from an absurdity, which must needs follow, upon the denial of the resurrection of the body (insomuch as the bodies of the faithful are oftentimes most cruelly persecuted here in this world, where they are as strangers; while the wicked are at ease, and prosper, growing as it were in their natural soil) the Apostle also, having before noted many other absurdities, which might justly make all the adversaries of this Artiticle, ashamed of their part: now henceforth, he doth, (as it followeth in the text) call the adversaries thereof, back again to the ground of the truth, called by them into question. And he affirmeth against them, that there is most certainly a resurrection of the body to come, for the benefit of the faithful: insomuch as our Saviour is out of all doubt, bodily risen again.  
The which ground of the question, having been before so proved by him: he doth furthermore illustrate the same, by two notable similitudes, or comparisons. The former whereof is set down in the 20. verse.  
Question. Which are the words of the text?  
Answer. 20. They are these. But now (saith the Apostle) is Christ risen from the dead, and was made the first fruits of them that slept.  

Explication  This first similitude, or comparison, is taken from a certain ordinance of God, prescribed (as we know) in his holy law: to illustrate & clear the matter in question, after this manner. For like as when (according to the appointment of God) the first fruits of the yearly renewing of the fruits of the earth, were duly offered, as an homage, or rather as a religious profession of spiritual allegiance, and subjection, due unto him: then, all the whole crop of their corn, or increase of their vineyeards, or of the flocks of their sheep, etc. were sanctified to the free use, and benefit, of the people of God: so also, yea much rather; insomuch as God hath ordained that the whole Church should enjoy the benefit of bodily resurrection, by the resurrection of our Saviour: it cannot be, (as the Apostle giveth to understand) but seeing our Saviour, who is as the first fruits, or a sacred pawn and pledge of the resurrection, is risen again; the faithful also, shall do so; when the time, thereunto appointed of God, is come.  
This therefore, is the former of the two similitudes.  
Question. Now which is the second?  
Answer. It followeth in the 21. and 22. verses, in these words.  
21. For since by man came death, by man came also the resurrection of the dead.  
22. For as in Adam all die, even so in Christ shall all be made alive.  

Explication  The holy Apostle, having (as we said) laid a sure foundation before: observeth now a good proportion in this his second comparison. For the resurrection of our Saviour, through his righteousness and obedience; and therewithal by reason of his satisfaction for our sins: must needs be of as great virtue, and grace, if not of greater, to give life and resurrection to the bodies of his Saints after death; then Adam's sin was, to bring death upon the bodies of all mankind.  
According to that which this same our Apostle writeth, Rom, 5, verse 17. For (as he saith there) if by the offence of one, death reigned through one, much more shall they which received the abundance of grace, & of the gift of righteousness, reign in life through one, that is jesus Christ And again, verse 21. That as sin had reigned unto death so might grace also reign by righteousness, unto eternal life, through jesus Christ our Lord. In the which words, though the direct purpose of the Apostle, be to prove and illustrate the doctrine of our justification by our Saviour Christ: yet the force of his reasons, and of that comparison which he maketh; do extend themselves as far, as doth the present question which we have in hand: insomuch as the resurrection of our bodies, is a fruit of that justification, which our Saviour hath procured unto us, and to all that do truly believe in him.  
Yet let us mark; that were as in our text, the Apostle saith generally, that as in Adam all die, even so in Christ all shall be made alive: we must restrain his words, answerable to the limits of the question in hand: that is, to the resurrection of the bodies of the faithful.  
For notwithstanding the bodies of the wicked shall rise again also: yet because that shall not be, so properly, an effect of the resurrection of our Saviour; as of the justice of God, to take vengeance of their sin in their bodies, as well as in their souls: therefore we are to disburden this question of that consideration at this time.  
Now therefore, that we may proceed. Whereas it might be objected, and demanded: why then do we not see the bodies of the faithful to rise again, as the body of our Saviour is risen? The holy Apostle doth prudently prevent that objection, as we may perceive by his words immediately following: to wit, in the 23. verse.  
Question. Which are those words of his?  
Answer. 23. They follow thus, But every man in his own order: the first fruits is Christ, afterward they that are of Christ at his coming.  

Explication and proof.  That is to say, Howsoever the faithful do not rise again the third day, after that they die, as our Saviour did: no nor the third year; no nor many hundreths of years after, as we have had experience by the space almost of sixteen hundreds of years already, since the resurrection of our Saviour: yet the bodies of every one of them, shall certainly be raised up, at the time appointed, and determined of God, to that end. Which time, all the faithful, are with patience to wait for. Yea even with this mind, that it may abundantly suffice us all, that we have the promise of God, for our assured resurrection at the last day.  
And this patiented waiting for it by faith, is necessarily to be observed of us; lest after the manner of proud and presumptuous heretics: we go about ambitiously to prevent the Lord, to our utter destruction. For verily, the want hereof, is no small cause, that many will needs have their heaven here: and that therefore they willingly imagine, that the resurrection is passed already, etc. And so both destroy their own faith; and the faith of so many, as will be led by them: as we shall have further occasion, to consider hereafter.  
Hitherto of the two former reasons of the holy Apostle, for proof of the first question: with the illustrations and comparisons, belonging unto them.  
The third reason now followeth. And that by occasion of the mention of the time, when the resurrection of the bodies of the faithful shall be: to wit, at the coming of our Saviour, at the end of the world: as it followeth, verses, 24.25.26.27.28. Of the which words, because we have considered before, in the Article of our saviours coming to judge the world; so far forth as concerneth the diverse manner of the government of his kingdom, after that day, from that which is now: we will not stand upon it here.  
Only let us, for the present, consider how the Apostle doth conclude, that the resurrection of our bodies, and of the bodies of all the faithful that shall then be found dead; shall be at that day.  
Question. What is his reason?  
Answer. If all the enemies of the faithful (whom God accounteth his enemies also,) shall at the coming of our Saviour to give judgement at the last day, be utterly and for ever subdued by him: then doubtless, Death, which is one capital and chief enemy, and (as the Apostle saith) the last enemy of the rest; shall be subdued.  
But all the enemies of the faithful shall be subdued (saith the Apostle) yea even from the first to the last. And therefore Death also together with them.  

Explication  It is true. And consequently it followeth thereupon, that the bodies of the faithful, shall rise again to everlasting life. For otherwise, if their bodies being overthrown by death, should never be raised up again: then should death reign still, or rather tyrannize over them. But God will not suffer the enemy, so to do. For seeing sin shall be utterly abolished, which was the cause of death to the body: death itself shall also one day cease, touching the bodies of the faithful; as well as their souls have already escaped the second death. And so according to the words of our text, God shall be all in all: insomuch as he raising up the bodies of his servants to glory; shall cause his most glorious power, and the most rich grace of his Gospel, to shine forth as well in their bodies as in their souls: when they shall wholly live together in eternal glory with him; and when he shall vouchsafe, together with the Son, and the holy Ghost, to live most perfectly, and fully, in them all: according to the prayer of our Saviour Christ made in that behalf, in the 17. chap: of the Evangelist john.  
This being the Apostles third reason: let us now come to the fourth, as it is contained in the 29. verse.  
Question. Which are his words?  
Answer. 29. Else (saith Saint Paul) what shall they do who are baptised for dead? If the dead rise not at all, why are they then baptised for dead?  

Explication  In these words, Saint Paul reasoneth from that use, and end, whereunto our Saviour Christ ordained his Sacrament of holy baptism, in the outward washing of the bodies of those, that should believe in his name: the which was, (no doubt) as well to assure the baptised of the forgiveness of their sins, in respect both of soul and also of body, as to teach them both in body and soul to die unto sin: and so consequently, to assure everlasting blessing, and glorious salvation, to them both. Which could not be performed, unless the body should rise again.  
This seemeth to be the very true meaning, and intent of the holy Apostle, directly serving to the purpose which he hath in hand. As though he should have said thus. If there should be no resurrection of the body, why should the Sacrament of Baptism, the seal of the Lords covenant of salvation, be applied unto it? What fruit, either have the faithful by it: to wit, in respect of the body, who are already dead? Or what fruit may the living look to find by it, in the same respect, when they shall be dead: if the hope of the resurrection, be not assured unto them thereby?  
And whereas the adversaries might peradventure allege; that it is a sufficient use of Baptism, to assure the faithful of the salvation of their souls: though the body have no fruit by it. Beside that this is an ignorant restraint, of the most holy and gracious covenant of God: the Apostle hath sufficiently prevented this objection; seeing if any deny the one part of it, he can have no true faith to believe the other, as in this his disputation he giveth plainly to understand: as we have partly observed already, and shall further observe it to be so; by the reasons that follow, when we shall come unto them.  
In the mean while, we cannot deny, but that some words of the present text, are diversly translated, and accordingly, diversly interpreted: as though the Apostle should reason from some other ground, then from that which we have alleged. But upon due consideration, it will be found (as I verily suppose) that no other ground, will sufficiently uphold it to the purpose which is in hand.  
And therefore, whereas these words (Hey baptizomenoi huper toon necroon) are translated of some thus, baptised over the dead; as though it had been, even in the Apostles time, the manner of some, to baptise over the graves of the dead: this surely, is very unlikely; I mean that the Apostle would ground his reason upon such a groundless, or fond use, if any such were. And therefore, this reading cannot well agree, to express the Apostles meaning.  
Neither yet doth that translation well agree, which hath a respect to the ancient custom of the faithful jews; in that, to the nourishing of their hope touching the resurrection of the body, they used to wash the bodies of their dead, and then to imbalm them, before they buried them: as though the Apostles words were to be translated thus, Else, what do they, which use washing over the dead? and therefore that from this custom, the Apostle would prove, that there is a resurrection of the body, seeing otherwise, this washing should be in vain. For this also, though it be of more weight than the former, as touching the matter alleged: yet it is not sufficiently agreeable to the phrase, or construction of the words, which the Apostle useth.  
Wherefore, we may rather hold ourselves to the first translation, and sense of the words, understanding the greek (huper) to be used by Saint Paul, as the latin (pro) is used in this latin phrase, habere pro derelicto, as Master Caluin well observeth: so that he who is baptised, should be baptised for dead, that is as one in a manner dead; even to die more and more to sin, but to live more and more unto God.  
Nevertheless, in that Master Caluin interpreteth the Apostles words, as though he should reason from the custom of such convertes, as neglecting baptism overlong; were yet at the last provoked in conscience to seek after it, when they did see death any way approaching unto them, lest they should be prevented of that benefit, and comfort, which they hoped to find by it: though the interpretation be not lightly to be passed by; yet for my part, I cannot rest in it, as in that which the Apostle would make the ground of his reason. And Master Caluin himself worthily condemneth it, for a great fault in them that should so defer their Baptism, till they should be going out of this life.  
Finally, Master Francis junius so interpreteth these words, as if (huper,) usually, and rightly turned (super) should nevertheless, according to the use of the same, both greek and latin preposition in greek and latin writers, be taken here, for (praeter, beside) or in the signification of (insuper, moreover) as noting the continuance of the Sacrament of Baptism in the church of God, by a constant course, for the comfort of the living, still: like as it was found to be of comfortable use to those then dead, so long as they were alive. As though the words of the Apostle were to be read thus, Else what do they that are baptised still, or moreover, and beside those that are already dead? because otherwise, it might be inferred, that unless the dead should rise again, neither have the dead any fruit of baptism abiding them; to wit, in respecct of their bodies, and so shall be disappointed of that which they looked for by faith: neither have the living any reason, at the least in respect of the body, why it should be continued among them. And this indeed may the doubling of the question by the Apostle, import, Else what shall they do, who are baptised? to wit, such as are already dead. And again, why are they (namely they who are living) yet baptised? But howsoever it be, all must come to this issue, that they who deny the resurrection of the body, do frustrate the use of the Sacrament of baptism: at the least, in one special part of it.  
Thus much, concerning the fourth reason: for the right understanding whereof, we have cause, as we see, to pray to God, for his holy Spirit of judgement and discretion.  
The fift reason is now to be considered of us.  
It followeth in the 30 verse.  
Question. Which is that?  
Answer. The Apostles words are these.  
30. Why are we also in jeopardy every hour?  

Euplication  In these words, the holy Apostle reasoneth from that special work of the grace of God in the hearts of his children; and namely of the Preachers of the Gospel in those days: whereby they were made most willing, and courageous, to expose and lay open their bodies, and natural lives, to all necessary dangers: as they that made no reckoning of them, for the Gospel's sake, having an assured hope of a better resurrection: after the example of the more ancient Martyrs, of whom we read honourable mention to be made, Heb: 11.35.  
The which reason, the same our Apostle illustrateth from his own example; in that he was most prodigal of his life (as one may say) in the cause of the Gospel: as it followeth in the 31. verse, and in the former part of the 32.  
Answer. Which are his words?  
Question. 31. By our rejoicing (saith Saint Paul) which I have in Christ jesus our Lord, I die daily.  
32. If I have fought with beasts at Ephesus after the manner of men, what doth it advantage me?  

Explication.  The meaning of Saint Paul is, to protest with great earnestness, in manner of taking an oath; or rather by an attestation and calling of the Corinthians themselves to witness: that he for his part, for the comfortable hopes sake of a better life; and even for the comforts sake of the resurrection of the body, through faith in jesus Christ, whom he calleth the rejoicing both of himself and of them) did as they might well perceive, carry his life continually as it were in his hand, for the testimony of the truth. According to that which he writeth also, 2. Cor: 11.13. that he had been oftentimes near to death for it: yea and that by all sorts of perils, and dangers, as we read in the 26 verse.  
But here (as we see) he giveth one special instance among the rest, which could not, but be famously known unto them: in that he refused not to put himself in danger, to have his body most cruelly torn in pieces, and devoured by wild beasts at Ephesus. For to this punishment, it seemeth that he was there condemned, for our saviours sake, and his Gospel: and should have been so destroyed, had not the Lord strengthened him, to overcome the wild beasts, in fight with them: and so to escape the danger, according to the law of victory, in that the Ephesians their inhuman and barbarous custom which they had to condemn men to that savage fight, to make themselves sport in the beholding of it.  
Now therefore (saith the Apostle in this respect) what profit could I have looked to have come unto me, by this my dangerous adventure: had not the hope of the resurrection, animated me against the natural fear, and terror, concerning the spoil of my body. The holy Apostle, no doubt, considered thus with himself, that if he had made that adventure, in carnal respects, and died in the combat; his death had been woeful: or if he should have escaped, as by the mighty and powerful mercy of God he did; yet should the glory of his manhood be a mere vain thing, when it should be said, Paul played the man, so that he overcame wild beasts at Ephesus, etc.  
And thus we may plainly perceive, that the holy Apostle doth make the belief of the resurrection of the body, the ground of all comfort, as touching the sufferings of the body. Neither indeed, is there any just cause, why we should make any doubt; but that as the body beareth a great part, in that fight of all afflictions (for all buffet, scourges, imprisonments, rackings, etc. do befall it) so God will give it a great part of that blessed reward, which he hath promised to give unto those, that shall suffer any such things in their bodies for his truths sake.  
Now the sixth reason, which is the last of those, which the Apostle Paul useth, to prove the resurrection of the body, it is yet behind.  
Question. Which is that?  
Answer. It is contained in these words.  
32. If the dead be not raised up: let us eat and drink, for to morrow we shall die.  

Explication  This last reason, taketh his strength from another great absurdity, which followeth upon the denial of the resurrection of the body: even this so great an absurdity, that the ungodly speech, and practise, of Epicures, and Bellie-Gods (as we call them) should (clean contrary to the rule of God's blessed word and practice of his holy religion) have at the least some colour, and show of reason, in that they say, Let us eat and drink, for to morrow wee shall die.  
Wherefore, seeing this so absurd, and godless an opinion, speech, and practise, is to be utterly condemned of all men; like as God himself, most severely condemneth it, as we read, Isai: 22. verses, 13.14. it followeth, that even for the same cause also; that opinion, or doctrine whatsoever, which would give encouragement, & licence, to so great profaneness; is with like detestation, to be condemned of all true Christians. And of that sort, is the denial of the resurrection of the body. Whereupon, worthily doth the holy Apostle set down a very grave admonition and reproof, against this wicked opinion, and against that godless profaneness which attendeth upon it; with an earnest exhortation, to stir up the Corinthians, and all Christians to strive to the contrary: as it followeth in the two next verses of our text.  
Question. Which are the Apostles words?  
Answer. 33. Be not deceived (saith S. Paul) evil speeches corrupt good manners.  
34. Awake to live righteously, and sin not: for some have not the knowledge of God. I speak this to your shame.  
Explication. In these words of S. Paul, his holy admonition is this; that the Corinthians, and likewise all other, should beware, lest they should be at any time seduced: under any pretence of reasoning about this matter, or concerning any other principle of religion, for probability of disputations sake. For such opposition of science falsely so called, is very dangerous, according to that 1. Tim. 6.20.21. For (saith the Apostle) while some do profess that course, they have erred concerning the faith.  
Yea, though it may be, that some Christians are not so disposed of themselves: yet, as he giveth them also to understand, it is very dangerous for them, to have any familiarity with such kind of persons, and to lend their ear, to their cavilling contradictions.  
It is also, as he further advertiseth the Corinthians, a fruit of an ignorant, and unsettled mind, to be doubtful in any principle of religion. And to be always learning, and never to come to a grounded persuasion of the truth: is a shame to all such professors of the Gospel. Yea, it is the high way to every heretical fancy: according to that rebuke which our Saviour gave the Sadduces, in telling them, that they erred, because they knew not the Scriptures, nor the power of God. And the Apostle telleth the Corinthians very roundly, that it might justly be a special reproach unto any among them, to be ignorant and unsettled: because God had most clearly set up the light of his truth, and caused knowledge, and every good gift, fit to give knowledge, to abound among them. Hitherto of the Apostles admonition and reproof.  
His exhortation is this, that the Corinthians, and likewise all other Christians (as was said before) should have great care, to awake in a right manner, from all sin, all the days of their lives, here in this world: so that holding faithfully and inviolably this holy principle of religion, together with all the rest of them; they might with the rest of God's Saints, rise again with their bodies, not to shame, but to immortal glory. And that they should not under a pretence of spiritual awaking, and arising inwardly in their mind, to embrace their own fancies, and therewithal to impugn the doctrine of the resurrection of the body, as some among them did: because (as he telleth them) nothing else could ensue upon this course, but a profane unjust, and godless life.  
Thus far, hath the holy Apostle proceeded, in the proof of the first question, concerning the resurrection of the bodies of the faithful: to wit, that it is a most sure, and certain truth, that they shall rise again at the end of the world.  
NOw followeth the second question, touching the manner of the resurrection of the same their bodies. And this question, is so linked with the former, as appeareth by the manner of the Apostles propounding, and handling of it: that it may be evident unto us thereby, that he had to deal with some very wayward persons; who would not easily be satisfied, with the former reasons, though they are most weighty: but continuing still in their former doubt, did prejudice the truth, with a further scruple, about the manner of the resurrection, how, and after what sort, it should be.  
Nevertheless, so great was, both the zeal of the Apostle for the glory of God, in the justifying of his truth; and also his desire after the salvation of all the children of God: that he refused not to answer to this question also; even for their sakes (among those that were contrarily minded) whosoever would by any means be induced, to yield themselves teachable, and obedient to the truth of God, in this point, at the last.  
The lincking of this question, with the former, by such as were so waiwardly disposed, is contained in the 35. verse.  
And the further answer of the holy Apostle, both to the first thus repeated; is as it followeth more briefly, verses, 36.37.38: and then to the second, newly propounded, by a more large discourse; as it followeth thenceforth, from the 3●. verse to the 51. of the chapter.  
Question. First therefore, which are the words of either question, thus linked together: as they are ascribed by the Apostle, to the wayward persons, whom we speak of?  
Answer. They are these.  
35. But some man (saith the Apostle) will say, How are the dead raised up? and with what manner of body come they forth?  

Explication.  That these words, are uttered in the name of wayward persons: it is evident by that answer which the Apostle giveth unto them. For if they had been teachable, and desirous to have been further informed; he would not have answered so sharply, as he doth: Thou fool, etc.  
The first question therefore, is in these words, frowardly repeated again; as presupposing an impossibility in the matter: in such sense, as the Epicures before mentioned, are, in heathen writers, reported to ask scornfully, how the world could possibly be made of nothing, what levers, etc. were used, to the making of that work?  
The second, is also propounded with like mind; as though the first, being in the opinion of the adversary unanswerable, this should so much the rather prejudice the second: as if it were said thus, There is no likelihood at all, that the body should possibly rise again. For who is so cunning, that he can tell, what manner of bodies they should then be? whether such as they were before, or no.  
But let us come to see, how the Apostle doth notably, both frustrate the objection of impossibility, touching the first question: and also clear the second, concerning the manner of the resurrection.  
Question. And first, how doth he answer the objection of impossibility?  
Answer. He doth it in these words.  
36. O fool (saith he) that which thou sowest, is not quickened unless it die.  
37. And that which thou sowest, thou dost not sow that body which it shall be, but bare corn as it falleth, of wheat or some other.  
38. But God giveth it a body at his pleasure, even to every seed his own body.  

Explication.  Here the holy Apostle (as we see) doth by a sharp rebuke (like unto that Gal. 3.1. O ye foolish Galatians, etc.) with very grave and Apostolical authority, set the overwise among the Corinthians to school: that they might learn their lesson, even from that common experience, which the yearly husbandry of the husband man, afordeth to them, and to us all. For in so much as the corn doth usually die; that is to say, rotteth in the ground, before it taketh root, that then it may spring out of the earth: according to the rule of Philosophy, that the corruption of one thing must make way, to the bringing forth of another: and seeing also that we find, year after year, that God giveth the corn that was sown, a several body, according to his kind; yea many grains, as it were so many several bodies for one: yea and beside the multiplied grains of the corn itself, the stalk also, and the ear: why then should it seem unpossible to any, that God should from the same resolved substance, raise up one and the same body again? Thus much therefore, more briefly, for answer to the first question, thus waiwardly repeated by the adversaries again.  
The more large answer of the Apostle, to the second question; which is of the manner of the resurrection, followeth in the verses before mentioned. 39 etc. 51. The sum whereof is this; that our bodies shall be in a far differing manner, at the resurrection, and for ever after: to that which they are now.  
And the possibility of this also; the blessed Apostle Paul showeth, from the usual course of God's dealing: in that he magnifieth his divine wisdom, and power, in the variety of all his works, and in the several kinds thereof. And first in his earthly creatures, which have life, compared among themselves. And then also, in his heavenly creatures, compared both with earthly, and also one of them with another.  
Let us hear the Apostles words.  
Question. Which are they?  
Answer. They are these, as we read them, verses, 39.40.41.  
39 All flesh is not the same flesh (saith the Apostle) but there is one flesh of men, and another flesh of beasts, and another of birds.  
40. There are also heavenly bodies, and earthly bodies: but the glory of the heavenly is one, and the glory of the earthly, is another.  
41. There is another glory of the Sun, and another glory of the Moon, and another glory of the stars: for one star differeth from another star in glory.  

Explication  Here, as we may see; the variety of Gods most excellent wisdom, and the infiniteness of his almighty power, do shine forth very clearly, both in the earthly, and also in the heavenly creatures: the which he hath created & made at the first, and the which also he hitherto preserveth, & maintaineth still, in their several kinds. The earthly, as we see in the 39 verse: and both the earthly and heavenly, in an unequal condition and degree. verses, 40.41.  
Now, after the possibility of the resurrection of the body; and that also in a manner very far differing from their present estate, declared by the differing instances, of the former similitudes, or examples: the Apostle doth henceforth, apply the same instances, or examples, to express the matter in hand; and saith, Even so is the resurrection: that is to say, greatly differing from that estate, wherein the bodies were before they fell down to the grave. And he proceedeth to show further, wherein that difference consisteth. First, in three particular properties: and then more generally, in their estate more entirely, and totally considered.  
But let us hear the Apostle himself speak.  
And first, concerning the three differing, or rather contrary properties, or qualities, in the differing estate of the body.  
Question. What is that which he saith to this purpose?  
Answer. He maketh the application of the former instances, or similitudes, and examples of the other creatures in these words, verses, 42.43.  
42. So also (saith the Apostle) is the resurrection of the dead. The body is sown in corruption, and is raised in incorruption.  
43. It is sown in dishonour, and is raised in glory: it is sown in weakness, and is raised in power.  

Explication  These contrary qualities, of one and the same body, do express the difference, to be as great as possibly may be in the one estate, from the other, though the substance of the body, is to be one and the same, in either state and condition.  
How our bodies are, for their present estate, corrupt, vile, and frail; we have every one of us sensible experience: but what the incorruption, glory and firm, and able constitution of them shall be (free from all diseases, etc.) at the resurrection, and thenceforth for ever: we shall not thoroughly discern; till God vouchsafe to make us partakers of them. Nevertheless, this we know, and it may well satisfy us; that our bodies shall in some measure, be made like to the glorious body of our Saviour Christ: as we read Philip. 3.21.  
And whereas the Apostle expresseth the death of our corruptible, ignominious, and frail bodies, under the metaphor, or borrowed speech, of sowing; he doth it, to note that our bodies shall not be utterly extinguished by death: like as our Saviour speaketh of his death, under the similitude of the wheat corn, falling into the earth & dying, and so bringing forth much fruit, as we read joh. 12.24. Like as also, to the same end; death itself, which falleth upon the bodies of the faithful, is compared to a sleep: as it followeth in our text afterward.  
Such therefore is the differing estate, which shall be of the body at the resurrection, from that which it is now; expressed by three particular qualities in each estate: the one of the which estates, is in respect of the same qualities; clean contrary to the other.  
The entire and total difference, in each estate: is further expressed by one more general contrariety, as was said.  
Question. Which is that difference?  
Answer. It is contained in the former part of the 44. verse, in these words of the Apostle.  
44. It is sown a natural body, and it is raised a spiritual body.  

Explication.  By the natural body, the Apostle understandeth the estate and condition of our bodies, such as it is by the common course of nature; mortal, and subject to death, as we saw even now: insomuch as the soul which ministereth life unto it; 
Soma psychicon.  doth in death, leave it. Whereupon, the Apostle calleth it animale, of anima the soul, wherewith the body is animated (as one may say) so long as the body liveth.  

Soma pneumaticon.  By the spiritual body, he doth not mean a body without a bodily, or natural substance, and being: but a bodily substance, endued with such excellent qualities, as were likewise mentioned before. Not so much proceeding from the soul itself to the body, when it shall be reunited unto it: as from the holy Spirit of God, the only immediate fountain of this spiritual estate of the body, which he speaketh of. So that by the Apostles description, the faithful shall at the resurrection of their bodies; be in comparison, rather like Angels at that time, than such men as they were before: that is, very corrupt and vile, weak and frail, etc. According to that saying of our Saviour Christ, Luke, 20.35.36. They that shall be counted worthy to enjoy that world, and the resurrection from the dead, neither marry wives, neither are married. For they can die no more, for as much as they are equal to the Angels, (isangeloi) that is in like estate and condition, touching immortality, with freedom from need of all earthly food or clothing, etc. which now they cannot want. Nevertheless they shall be of another kind of nature, or substance, chiefly in respect of their bodies, than the Angels are. And then also, it followeth in the same sentence of our Saviour, that they are the Sons of God, since they are the children of the resurrection.  
Now because this distinction of the body, into a natural, and a spiritual body, might seem strange: therefore doth the Apostle, in this latter part of this 44. verse, affirm it of his Apostolical authority, and credit; that there is a natural body, and that there is also a spiritual body.  
And not only so, but he also confirmeth the first member of the distinction, by the authority of the holy Scripture, saying thus; As it is also written (to wit, Gen. chap. 2. verse, 7.) The first man Adam, was made a living soul. And then he doth again, of his own Apostolical authority, as a faithful interpreter of the will of God: supply the other member of it, saying further, that the last Adam (that is to say, our Saviour Christ) was made a quickening Spirit. That is, such a one, as was not only endued with a reasonable soul like unto us, but also h●d in our nature which he took unto him, the Spirit of God; mighty to raise up, and quicken our bodies after death, as well as he did his own: and as well as in the mean season, he is mighty, and effectual, by the same his Spirit, to regenerate, sanctify, and seal us up, both bodies and souls, to the inheritance of the kingdom of heaven. Whereof also, he hath already taken possession on our behalf, in his body; now made perfectly spiritual: to the end, that we with our bodies (when once they shall be made spiritual, like to his) might likewise be made partakers of it, with him.  
And yet with this caution (as the Apostle further addeth) that according as in the order of creation, the natural was before the spiritual: so must we be content to remain in this world, natural; and only in some part, or measure, spiritual, until the resurrection: when (and not till then) we shall be wholly spiritual, in such sense, as hath already been interpreted.  
And for the further clearing of this point, the Apostle proceedeth, in making a more full comparison, or rather opposition, betwixt Adam and our Saviour Christ, as the words of the text will plainly declare.  
Qu. What is that which he writeth concerning this matter?  
An. In the latter part of the 44. verse before mentioned, and so forth to to the 50. verse, thus the holy Apostle writeth.  
44 There is (saith he) a natural body, and there is a spiritual body.  
45 As it is also written, The first man Adam was made a living soul: and the last Adam was made a quickening spirit.  
46 Howbeit, that was not first made, which is spiritual: but that which is natural, and afterward that which is spiritual.  
47 The first man is of the earth, earthly: the second man, is the Lord from heaven.  
48 As is the earthly, such are they that be earthly: and as is the heavenly, such also shall the heavenly be.  
49 And as we have borne the image of the earthly, so shall we bear the image of the heavenly.  

Explication  Herein, is plainly contained, the full ground and explication of that distinction, which the Apostle made of the body, into natural, and spiritual.  
We are here also to observe; that like as, albeit our Saviour is called spiritual, because of the abundance of the spirit which was in him, in most singular manner & measure; he is not for all that, denied to be natural: that is, to have a natural soul, as other men have. So in that it is said, he is the Lord from heaven; to wit, in regard of his eternal Godhead: it is in no wise the meaning of the Apostle, to deny his true assuming of the human nature here on earth, from the substance of the Virgin Marie.  
And let it likewise be observed, in the same holy Apostles oppositive comparison, betwixt our Lord jesus Christ, and Adam: that as the image of the earthly, noteth the very like nature of our body, with the body of Adam here on earth: so the image of the heavenly, noteth the very like estate of that body which our Saviour now enjoyeth, being in heaven.  
Now in the verse next following; that is, in the 50: for the conclusion of this point; he showeth the reason, why he is so large in making plain the distinction of the body natural, and spiritual: namely, for that it is a certain truth, that our bodies in this corrupt and frail estate, wherein they be now; cannot inherit the kingdom of God.  
The words of the holy Apostle are these, This say I brethren, that flesh and blood cannot inherit the kingdom of God, neither shall corruption (that is, our bodies as they are now corruptible) inherit incorruption. That is, they cannot inherit that place, which God hath prepared only for such as shall be freed from all corruption and frailty, as well of body as of soul.  
And thus hath Saint Paul cleared the second question, touching the manner of the resurrection of the body: to the establishing of the faith of the Corinthians, and of all other Christians, against all contradictions to the same.  
NOw yet furthermore, to the end there might be no occasion of any further doubt, about this so necessary an Article: he entereth upon the third question, which he saw would be demanded. That is, what should become of the bodies of all those Christians, which should be ●ound living at the last day, when as all dead bodies shall be raised up out of their graves.  
Question. What I pray you are the Apostles words, wherein he layeth open, and determineth this question.  
Answer. 51 Behold (saith he) I show ye a secret thing. We shall not all sleep, but we shall all be changed.  
53 In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall blow, and the dead shall be raised up incorruptible, and we shall be changed.  
53 For this corruptible must put on incorruption: and this mortal must put on immortality.  
Expli. In these verses, 51, 52, 53. the holy Apostle doth (as we see) stir us up to the diligent consideration of that which he writeth. He telleth us, that he reporteth a great secret. Now secrets, as we know, in other matters▪ are diligently hearkened unto. Much more ought we to hearken to those divine secrets, which God by his holy servants, the Prophets and Apostles, do make known unto us.  
But what is this secret? We shall not all sleep (saith this our Apostle) that is, we shall not all die and rest in the grave, after the usual manner: but we shall all be changed. Wherein first, the Apostle compareth death to a sleep, to signify that death is not an utter destruction of the body, as was touched before: seeing that, as the body (though deprived of all sensible use of the senses, as one may say) yet awaketh in the morning, and findeth all after a sort renewed: so the body, after that it hath slept his full sleep, till the last day; shall then rise again in that morning, to receive life, sense, and motion: according to that, Psal. 49.14. The righteous shall have dominion in that morning. Illo manè. 1. quo resurg●nt pij, quasi ex nocte sepulchri; cum videlicet Sol justitiae orietur Christus, secundo adventu suo.  scité junius. See more to this purpose in the 2. Book, page 609. where this sentence is englished.  
Secondly, the Apostle showeth in these words, We shall all he changed: what shall be instead of a death and resurrection, to all such as shall be found living at the coming of our Saviour to judge the world. When as to speak properly; they shall neither die, nor rise again: but only be after a wonderful manner, set in the same glorious estate with the other.  
Thirdly, in the words next following: the holy Apostle giving us to understand, that this change of the faithful, who shall be found living at the coming of our Saviour; together with the change of all other creatures, and the raising up of all the dead; being to be done with greater expedition, than all things were made at the first: it serveth notably, to set forth the almighty power of God herein. And therewithal, mightily to strengthen our faith, against all doubtings about the matter. And yet not so, that the moment which the Apostle speaketh of, is precisely to be urged, further than to note singular expedition, for so great & magnificent a work: far above that any would think, how it could be so soon wrought. Like as Lament. chap. 4.6. it is said by the holy Prophet, that Sodom was destroyed, as it were in a moment: because it was done in a short time, even soon after that goodly sunshine morning, wherein Lot went out of it. Read also Numb. 16. verses 21.45.  
Fourthly, in the same verse, the holy Apostle telleth us yet further; what shall be the instrumental cause of this change, and of the general resurrection: namely, the sound of the trumpet of God: even that which 1. Thes. 4. he telleth us, shall be sounded by the Archangel of God. And the same no doubt, in far more glorious manner, sounding to all the world: then at the giving of the law of God to the people of Israel. This trumpet, out of all question, is not that which H. N. hath challenged to himself, with a most shrill and loud blasphemy: as if he were appointed of God, to be the man that should by his doctrine, raise up all the Lords dead, as he saith.  
Finally, the holy Apostle St. Paul, for the further strengthening of our faith, concerning this change; and the resurrection of all the faithful to glory: he assureth us in the last verse, that it is the very determined decree of GOD, (whose counsel and purpose nothing can possibly frustrate) that it must be so. For (saith he) this corruptible, must put on incorruption, and this mortal, must put on immortality.  
Concerning which words of the holy Apostle, note we diligently, that for further evidence and confirmations sake; he doth as it were point with the finger, to this very body which we carry about with us: as though he should say; even this, and no other than every man's own body, shall certainly rise again: according as job (guided by the same Spirit of faith) saith in the 1●. chapter of his book, verses 25, etc. O that my words were now written, etc. For I am sure that my Redeemer liveth, and that the last man shall rise to stand upon the earth. And though after my skin, worms destroy this body, yet shall I see God in my flesh. Whom I myself shall see, and mine eyes shall behold, and no other for me, after my reins are consumed, with my bosom. As though he should say, though both bark and belly, even the thickest part of the body, be wholly consumed to dust, &c: yet shall I see the Lord my Redeemer.  
For like as our Saviour Christ at his first coming, in all the cures which he did, both to the bodies, & also to the souls of men; he did not give them other souls, nor other members, to their decayed, lame, or withered bodies, but only a new renewed quality and disposition, to either of them: (as sight to the same eyes, hearing to the same ears, strength to the same legs, which before were lame: as for example, concerning the ear of Malchus, which Peter struck off; our Saviour Christ did not make another ear to grow out of his head, but caused the same ear, to grow to his head again: for as the holy Evangelist writeth, he touched that ear which was stricken off, and healed the man. Luke, 22.51.) so at his second coming, our Saviour will not give men other bodies, but he will by his mighty power, raise up the very same bodies, though by his grace endued with far more excellent qualities, and advanced to a far more excellent estate than they were in before: I speak of the bodies of the faithful.  
Nevertheless, even concerning the wicked, this also is very equal and just, that the very same should be raised up again: insomuch as the same that have sinned, and died in sin, are to be punished in the justice of God, and no other for them; as well as that the same bodies of the faithful, which have been redeemed, and done faithful service to God, should of his mercy be rewarded; and no other instead of them.  
This is the rather to be diligently observed, and sound digested in our minds: because some, not considering the almighty power of God, have in their weakness been carried away to think, that though we shall rise again, yet it must be with other bodies.  
Wherefore (beloved) let us be the more careful, so to settle and resolve ourselves, in the belief of the almighty power of our God and Saviour jesus Christ, with like assurance of the good pleasure of his divine will in this behalf: that we may be thoroughly persuaded, that no burning of our bodies in the fire, no devouring of them by wild hearts, or by the ravening fowls of the air, &c: can possibly hinder, that God should not easily gather together the same substance, and the smallest resolved dust of it: even the same very first matter, whereof the body was composed, and framed at the first.  
But yet more careful aught we to be against the heresy of H. N. who maketh no reckoning of the resurrection of the body at all. And as a fruit thereof, in the 6. chapter of his Documentall sentences, feareth not to contradict the plain meaning of the Apostle, in that he saith, that This mortal, must put on immortality: for he earnestly affirmeth, (though most faithlesly and heretically) that Paul doth not speak these words of the earthly creature, but of the living word, etc.  
These are the words of H. N. Verily (saith he) the mortal whereof Paul witnesseth is not any creature of the earthly flesh and blood: but it is the living word and Being of GOD, which in the beginning was immortal in the manhood, and is for our sins cause become mortal. A most ignorant and heretical blasphemy, and a most manifest falsifying of the meaning of the holy Apostle.  
Hitherto of the ground and warrant of this Article, concerning the resurrection of the body: from this one most notable, and plentiful testimony and confirmation of the Apostle Paul, thus far forth in this 15. chapter of his ●. Epistle to the Corinthians.  
THere are store of other testimonies in the holy Scriptures, to confirm the same unto us, as an Article of faith usually received, even from more ancient times: and that no doubt, according to the belief of the faithful in the true Church of God, from the beginning of the world. For like as for the confirmation of this Article to the christian Church; our Saviour Christ being upon earth, raised divers out of their graves, as we have seen heretofore, among the miraculous works which he wrought. And after that again, the Apostles by his power, did the like: as Peter raised Dorcas from death to life, etc. So from the beginning, God wrought some like miraculous works, for the confirmation of the faith of his people therein, in all ages that went before. For as we read in the holy Story, 2. Kings, 13.21. A dead man touching the bones of Elisha, revived, and stood upon his feet. Yea as God took away Elijah: so, long before that; he took Henoch away bodily into heaven, for any thing we know to the contrary. Abraham also, considered that God was able to raise up Isaak even from the dead from whence also (as saith the Apostle) he received him after a sort. Heb. 11.19. And in the same chapter, verse 35. The women received their dead raised to life: as for example, the widow of Sarepta, her son, at the prayer of Eliah; and the Shunamite, her son at the prayer of Elisha. Other also (as the Apostle saith further) were racked, and would not be delivered, that they might receive a better resurrection. The which may be exemplified, from the answer of the mother of her seven children, martyred under Antiochus, in the 7. chap. of the 2. Book of Maccabees.  
What the belief of job was, we saw but a while since. We may read other testimonies, Isai. 26.14. and Ezek. chap. 37. the whole chapter. In the which places, the holy Prophets, strengthened the faith of the people of God, touching their return out of captivity; by an allusion, or argument taken from the resurrection of the dead: as though they should have said, ye believe that which is a greater matter, as a received Article of your faith; and therefore let not your hearts doubt of this. And more directly to this purpose; the Angel of God testifieth to the Prophet Daniel, the certainty of the resurrection of all flesh: that is, of the godly to everlasting life, but of the wicked to shame and perpetual contempt. Dan. chap. 12.2. And verse 13. he telleth Daniel himself, that he for his part, should stand up in his lot, at the end of his days.  
Thus we may perceive, that the resurrection of the body, hath been received as an Article of faith, not only in the christian Church, since the coming of our Saviour in the flesh; but also in the true Church, even from the beginning, and in all ages, among all true believers, unto the time of the same his coming: according to that which we read, john, 11.24. where Martha answering our Saviour according to the common faith; saith to our Saviour, concerning her brother Lazarus: I know that he shall rise again in the resurrection at the last day. And Acts. 24.15. the Apostle Paul testifieth of the jews, that they looked for the resurrection of the dead.  

The meaning of the Article.  NOw after this large discourse, touching the ground and warrant of this Article: it followeth in the next place, that you are to show what the meaning of it is.  
Question. What therefore is the meaning of these words; I believe the resurrection of the body?  
Answer. They teach me, and every true Christian, to believe, that according to the holy decree of God, and for a public declaration of his divine justice and hatred against sin, in the fight of all the world; death is appointed to all: so that even the most godly, by reason of that sin which is yet in part abiding in them, 
The meaning of the Article.  must die the natural death, which is a separation of the soul from the body for a time; whereupon it followeth, that the body returneth to the earth from whence it was taken; (those only excepted, who shall be found living upon the face of the earth, at the coming of our Saviour Christ to judgement:) yet for the worthiness of the death, and satisfaction, which the same our Saviour hath made to God for us; and by the effectual working of his divine power; I do believe, that both I myself, and also that all which have died already, or shall hereafter die in the Lord; shall at the last day, be bodily raised up, to a most blessed and glorious estate, our souls being united unto them again; and thence forth, so to remain for ever and ever.  
Ex. The proof of all this, we have seen before. Only let us briefly call to mind, that which we read Heb. 9.27, 28. As it is appointed to men that they shall once die, and after that cometh the judgement. So Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear the second time without sin unto salvation. Read also Eccles. 12.7. and 1. Thes. 4.15, 16, 17.  
NOw let us go forward.  
Question. What promise of God have you in the holy Scriptures, 
The Promise  that our bodies shall rise again?  
Answer. We have the promise of God, prophetically set down by the Prophet Hosea, chap. 13. verse 14. alleged by the Apostle Saint Paul, 1. Cor. 15.54. as it followeth thus in that chapter.  
54 So when this corruptible hath put on incorruption, and this mortal hath put on immortality, then shall be brought to pass, the saying that is written, Death is swallowed up into victory.  

Explication & proof.  The holy Apostle doth fitly allege the testimony of the Prophet, to this purpose. And we may likewise allege all the prophecies of the old Testament, touching the resurrection of the body, for the confirmation of the same promise of God in this behalf.  
But the fundamental ground of this promise, is that most gracious covenant, which God hath made with Abraham, Isaak & jacob: and in them, through our Saviour Christ with all true believers, touching everlasting happiness and salvation, both of soul and body. For thus doth our Saviour himself interpret the tenure of God's blessed covenant; to the refelling of the Sadduces, who denied the resurrection of the body: as we read, and as hath been mentioned before. Math. 22.31.32. For so soon as he hath alleged the words of the covenant, I am the God of Abraham, &c: he inferreth strait way against them, that God is not the God of the dead, but the God of the living. That is to say, they whose God the Lord is, do both presently live with God, in the blessed immortality of their souls, after this life ended: and also shall for ever live with their bodies, after that they shall be raised up again. For God is the God of the whole persons of his servants, and not of one part of them only. As he hath created both soul and body; and as he hath redeemed them both: so no doubt, he will save them both. 1. Cor. chapter, 6. verse 20. Rom. 8.23.  
Touching this promise, our Saviour is yet more express and plain. john, 6. verses 39, 40.  
Question. Which are his words?  
Answer. 39 This is the Father's will, who hath sent me (saith our Saviour) that of all which he hath given me, I should lose nothing, but should raise it up again the last day.  
40 And this is the will of him that sent me, that every man which seethe the Son, and believeth in him should have everlasting life: and I will raise him up at the last day.  

Explication  This will of the Father, includeth no doubt a promise of the effectual performance of the good pleasure of the same his divine will.  

Belief that to every true member of the church of God belongeth the inheritance of everlasting life.  And let us in these words observe likewise, the most holy consent, 
The Comforts.  both of the Father, and also of the Son, touching the assurance of our resurrection. And again, chap. 5. verse 21. As the Father raiseth up the dead, and quickeneth them, so the Son quickeneth whom he will. Read also verses 28, 29. And for the consent of the holy Ghost, together with the Father and the Son, we read Rom. 8.11. If the spirit of him that raised up jesus from the dead, dwell in you: he that raiseth up Christ from the dead, will also quicken your mortal bodies, by his spirit that dwelleth in you.  
THus therefore, having the Ground, Meaning, and Promise of this Article: Question. let us now proceed to the use of it. And first for Comfort. What may that be?  
Answer. This also is expressed by the Apostle Paul, in the 15. chapter of his first Epistle to the Corinthians, as it followeth, verses 55, 56, 57 in these words.  
55 O death where is thy sting? O grave where is thy victory?  
56 The sting of death is sin: and the strength of sin is the law.  
57 But thanks be unto God, who hath given us victory, through our Lord jesus Christ.  

Explication and proof.  Here is matter of singular comfort indeed, in that Death, with all his power, shall be vanquished, his prison gates set opon, and all his prisoners delivered: in that also sin shall cease, and every curse, and the whole irritating power of the law, shall be abolished.  
Surely the discomfort of death and the grave, is very heavy and grievous to the natural man. Yea we have all of us experience in ourselves; that if the least member we have be hurt, & so in danger to perish from the rest of the body: we are very careful for it. It grieveth us once to think, that we should lose the least joint: and we rejoice greatly, so soon as we perceive the recovery of it. How must it not then be much more comfortable, to be assured of the restoring of the whole body: seeing it must for a time, after a sort, wholly perish. This moved David to sing with joy, in the midst of his troubles, that his flesh should rest in hope. Psal. 16.9. It gave singular comfort to job in his grievous calamity, as we heard but a while since, job, 19 It hath always emboldened, both former and latter Martyrs, to endure all their torments cheerfully. Heb. 11.35.  
Dear friends, as they are loath to part: so they are very joyful and glad to meet again. God himself, hath so linked the soul and body, in such a concordable consent, and mutual delight each in other: that as they are most loath to part a sunder; so it cannot but be an exceeding joy to the soul, to have an assurance of their most blessed meeting again. And the rather, because death shall never sunder them any more: but they shall live together most blessedly; in all joy and glory for ever. Luk, 20.35.36. For they can die no more (saith our Saviour) for as much as they are equal to the Angels, and are the Sons of God, seeing they are the children of the resurrection: as was alleged before.  
To all good men, sin, and the hateful tyranny thereof, is more grievous, than death. And therefore to be delivered from it, & from all irritation and provoking of the law: must needs also be matter of special great comfort.  
The comfortable hope of the resurrection, maketh all things the more comfortable, to all true believers.  
In this respect, the most gracious and faithful covenant of God, spoken of before; is the more comfortable, because it extendeth itself to the body: seeing as the mercy of God is perfect; so no doubt he will be a perfect Saviour. And as he forgiveth the sin both of body and of soul; so will he remove the punishment from both: yea doubtless, he will save and glorify both.  
In this respect, the sufferings of our Saviour, having been in body, as well as in soul; are the more comfortable: because body as well as soul, is redeemed by him.  

Belief that to every true member of the church of God belongeth the glorious resurrection of the body.  In this respect, the resurrection of our Saviour, 
The Duties.  and his bodily ascension up into heaven, &c: are the more comfortable; because the members must be made like to the head; and because our Saviour being a King, will every way most perfectly benefit his subjects. For seeing as the heathen man could say, every kingdom is (evergesia) that is, a benefiting of the subjects belonging to it: most of all must the perfect kingdom of our Saviour Christ, be a most perfect benefiting, or rather a beatifying or making of the subjects thereof blessed and happy in the highest degree.  
In this respect, the own bodily sufferings of the faithful, are comfortable unto them: they knowing; that seeing they suffer in body with Christ, they shall be glorified also in body with him, as well as in soul: according to that of the Apostle, Rom. 8.17. Yea, and seeing other creatures shall be restored, (as it followeth in the same text) much rather shall the bodies of men, as we read, verse 23. of the chapter. And likewiise 1. Cor. 16.20. they are bought with a price. Doubtless insomuch as the bodies of the faithful, bear the violence of all cruel persecutions for the Lords cause: he will not suffer them to want their reward.  
In this respect, the sacrament of Baptism is the more comfortable, as we have seen in the fourth reason of the Apostle. The like may be said of the Lords Supper, whereof the body is partaker. For seeing the tree of life, should have been a sufficient means, or assurance of everlasting life to Adam, both in soul and body, if he had abode faithful to God: much more will our Saviour sacramentally represented, yea wholly given unto us in this Sacrament; be the author and means of eternal life unto us.  
Thus comfortable, is the assured hope of the resurrection of the body, to all those that apprehend it by a true and lively faith: so that not in vain may they comfort themselves, and one of them comfort another in this respect, as Paul exhorteth and encourageth the believing Thessalonians, 1. Epist. 4 18. Wherefore much more shall the comfort of the fruition itself be; when once we shall be made partakers of it.  
But till that time come, it is necessary that we do not only diligently learn to know, but also carefully endeavour to practise those duties, which this comfortable hope, justly challengeth at our hands: and which are as it were, the way to the obtaining of it at the last.  
Question. Which may these duties be?  
Answer. They are set forth unto us by the Apostle Paul in the former alleged, 15. chapter of his first Epistle to the Corinthians, as it followeth, verses 57 and 58. which are the last verses of the chapter.  
Question. Let us hear the Apostles words. What doth he write in these verses?  
Answer. 57 Thanks be unto God (saith he) who hath given us victory, through our Lord jesus Christ.  
58 Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord: for as much as ye know that your labour is not in vain in the Lord.  

Explication  These words of the Apostle, do notably set forth unto us, the duties belonging to the comfort of the resurrection: partly by his own practice, and partly by his exhortation made to the Corinthians.  
The Apostles practice commendeth unto us most hearty thankfulness to God, as one particular duty, most boundenly belonging to him, through the Lord jesus Christ, in this respect. And that not without very just cause, seeing it is a very great and gracious benefit.  
The which duty of thankfulness, would to God we had grace to remember to perform every day that we rise out of our beds, more hearty than hitherto we have done. For our bed may not ●naptly represent unto us our graves: and our sleep in our beds, that sleep of death which our bodies must have in the grave. And likewise, every morning's uprising from the sleep of the night, may not unfitly put us in mind of our resurrection, which shall be at the last day: and therewithal of this duty of thankfulness (which we speak of) for that comfortable assurance, which he hath given us concerning the same.  
The exhortation of the Apostle, moveth the Corinthians, and likewise all other Christian's more generally: first, to constancy in the assured belief of this Article of the Gospel, as well as of all the rest, against the false doctrine of all deceivers: in which respect he saith, Therefore my beloved brethren, be ye steadfast and unmovable. And secondly, it provoketh to diligence in all good duties of obedience to God, to the uttermost of our power; both with soul and also with body, all the days of our lives: according to the same assurance of immortality, not only to the soul presently after the death of the body; as we have seen before: but also to the body, from the time of the resurrection of the same.  
So that by this time, we may see how truly it was said in our entrance to treat of this Article; that this one fifteenth chapter of the Apostle Saint Paul, containeth not only the ground and warrant of it: but also there withal, the true Meaning of it: and the Promise: and the Duties belonging unto it: yea and the Danger also of not believing it: as we shall have occasion to consider, in the conclusion of our inquiry concerning this Article.  
But before we come to that: it may be profitable for us; first to see how the duties above mentioned, are called for, as fruits belonging to the comfort of the resurrection which we speak of: and secondly, what other duties do belong to the same.  
Question. In the first place therefore; What other Scripture have you for the duty of thankfulness?  
Answer. In the 2. Epistle to the Corinthians, chap. 4. verses 13, 14, 15. thus we read.  
13 Because we have the same spirit of faith, according as it is written, I believed, and therefore have I spoken: we also (saith the Apostle) do believe, and therefore we speak.  
14 Knowing that he which hath raised up the Lord jesus, shall raise us up also by jesus, and shall set us with you.  
15 For all things are for your sakes, that most plenteous grace, by the thanksgiving of many, may redound to the praise of God.  

Explication  Here no doubt, the resurrection of our bodies apprehended by faith, is made one special cause of this thanksgiving, whereof the Apostle speaketh: as depending upon the resurrection of our Lord jesus Christ.  
Show now likewise, some other testimonies of holy Scripture, for constancy in the faith, and for the care of all good duty: as a fruit of the comfort of the same faith, touching the said resurrection.  
Question. What other testimonies can you allege?  
Answer. It followeth in the 16. verse of the 4 chapter of the 2. Epistle to the Corinthians before alleged, thus.  
16 Therefore (saith the Apostle) we faint not, but though our outward man perish, yet the inward man is renewed daily.  

Explication and proof.  To this purpose also, well may that serve, Acts, 24.15, 16. Where the same our Apostle, professeth in an excellent profession of his faith: that he had hope towards God, that the resurrection of the dead (which the jews themselves also did generally look for) shall be both of just and unjust. And herein (saith he further) I endeavour myself to have always a clear conscience, toward God and toward men. Read also Philip. chapter 3. verses 7, 8, etc. The things (saith the same Apostle again) which were advantage unto me, the same I accounted loss for Christ's sake, etc. And verse 11. If by any means I might attain unto the resurrection of the dead. Not that the Apostle doubted of his attaining unto it: but he speaketh so, to note the excellency of that which he laboured after; as being worthy all labour that may be employed about it: as it is further evident, verses 12.13, 14. Whereupon he doth furthermore exhort the Philippians, yea and all other Christians; to follow his example, verse 15. in these words: Let us therefore (saith he) as many as be perfect, (that is, upright and entire) be thus minded, etc. For (as we know) many seem to pray often, for a joyful resurrection: but they regard not to take the right course, in rising first from the death of sin. etc.  
Some also do make the same prayer for their friends; but they pray to late, because they pray not till they be dead: as also because they themselves lie dead in that sins, and trespasses, following the works of wickedness with wicked diligence; as if nothing else were worthy to be laboured after.  
But we (beloved in the Lord) duly considering the excellent glory, whereunto God of his infinite mercy hath appointed our bodies: let us always esteem it an over-base thing, to apply any precious member of them, to the vile service of sin, and Satan: either our eyes to unchaste looks, or to read any ungodly books: or our ears to hearken to lewd or unfruitful discourses by word of mouth, or any wicked and ungodly speeches whatsoever: or our hands to take bribes, or to work any deceit: or our feet to carry our bodies to any wicked company, etc.  
But contrariwise, let us use them to carry us to the house of God, and to frequent the company of the godly; that we may learn both to mind, speak and do those things which be good, and godly: according to the exhortation of Saint Paul, from the consideration of this benefit of the resurrection. 1. Cor. 6. verses, 14.15. saying, God hath raised up the Lord, and he will raise us up by his power. And, Know ye not (saith he further) that your bodies are the members of Christ: Shall I then take the members of Christ, and make them the members of an harlot? God forbidden, etc. And verses, 19.20. Ye are not your own. For ye are bought for a price: therefore glorify ye God both in your body and in your spirit: for they are Gods. And Rom. 8.11.12. after that he hath made like mention of the resurrection, Therefore brethren (saith he) we are debtor not to the flesh, to live after the flesh: For if ye live after the flesh, ye shall die: but if ye mortify the deeds of the body by the Spirit, ye shall live. For as many as are led by the Spirit of God, they are the Sons of God.  
And let us note well, that as the due consideration of death, is an effectual bridle, to withdraw us from the over-curious, and delicious pampering and tricking of our bodies; which in this our present mortal estate are but worms meat, as was noted in the doctrine of God's Fatherly providence, page, 254. or at the least shall corrupt and turn to be worms: so the Christian meditation of the resurrection of the same our poor and frail bodies to everlasting glory; containeth a mighty persuasion, to move and excite all true believers, constantly to employ their whole bodies, and every part and member of them; only to those honourable services, whereunto the Lord hath created them.  
Though we do not thus, we shall rise again in deed: but not to salvation and glory, but to condemnation; and that most justly even to eternal reproach and misery.  
Thus much, concerning other testimonies of holy Scripture, belonging to the former duties, beside that of the Apostle Paul. 1. Cor. 15.  
Question. Now what other duties, beside those mentioned in that Scripture, do belong to the comfort of the same benefit of resurrection?  
Answer. The comfort hereof, doth furthermore require, that we do account ourselves but strangers here in this world; and therefore not to addict our minds inordinately to any of the pleasures, and profits, or advancements thereof: no not to those, that being rightly used, are lawful and good.  
Nay rather, it requireth on the contrary, that we settle our hearts, patiently to expect, and endure all bodily afflictions of this life, yea even death itself; both our own, and of our dearest friends: yea, if need do so require, the most cruel death, and torturings of our bodies, for Christ and his Gospel's sake.  

Explication  It is very true, according to that instruction which Saint Paul giveth. 1. Thes. 4.13.14. saying, 
The danger of not believing this Articles.  I would not brethren have ye ignorant concerning them which are a sleep, that ye sorrow not even as other which have no hope. For if we believe that jesus is dead, and risen: even so them which sleep in jesus, will God bring with him. Where note, that the hope of the resurrection to eternal life (as M. Caluin saith very well) is the mother of patience. Spes (inquit) beatae immortalitatis, patientiae matter est. And of this patience, we have those holy Martyrs, who have given their lives to testify the truth, for notable examples: as we may see, if we call again to mind, that which is written, Heb. 10.32. etc. and chap. 11.35. etc. Read also chap. 13, 1.2.3. And 2. Cor. 4.17.18. And so forth from the beginning of the next chapter, to the 12. verse. For as we have considered heretofore: the doctrine of the Apostle in that place, doth respect the immortality both of the soul, and also of the body; after the resurrection thereof. Where also, we are plainly taught, that we ought (after the example of the faithful in former times) to live as strangers here in this world, minding a better City, etc. As also Heb. 11. verse, 13. etc.  
Thus far of the duties.  
Question. NOw finally, What is the danger of not believing this Article: and of not yielding these fruits of obedience, and thankfulness, in the faith and hope of it?  
Answer. Such as do not believe this Article, believe nothing, as they ought to believe the same.  
Neither is it possible, that they should be hearty willing, at any need, to give their lives for our Saviour Christ, and his Gospel's sake: but contrariwise, that by a cowardly seeking (by the denial of him in time of danger) to save their lives; they must needs lose their lives, and their souls too, for ever and ever.  

Explication & proof.  This may be evident unto us, from that which we have heard before, in the opening of the reasons which the Apostle hath used, to confirm this Article. For there he affirmeth plainly that they who deny the resurrection of the bodies of the faithful, do therewithal, deny the resurrection of our Saviour himself as we may see. 1. Cor. 15. verse, 13. And again, verses, 15.16. For, If there be no resurrection of the dead, then is Christ not risen. And yet again, If the dead be not raised, then is Christ not raised. And thus it cannot be, but they frustrate all. To the which purpose also, serveth the second reason, and also the fourth, fift, and sixth, as they have been interpreted and explained, in the same chapter.  
Of this sort of unbelievers, were the Sadduces, as we have seen before. Likewise Hymineus & Philetus, 2. Tim. 2.16.17.18. who affirmed that the resurrection is passed already: and by that their heretical doctrine, destroyed the faith of certain, as the Apostle saith.  
Of this heretical stock, or lineage, is H. N. with his schismatical Family of love, who make nothing but an allegory of the bodily resurrection: though it be most simply, and plainly affirmed in the holy Scriptures, as we have seen. Whence it is also, that the scholars of this Family, are so dastardly, and of so evil consciences; that by shameful dissemble, they shun all open and plain profession of that which they hold: so soon as they see themselves to be in danger of suffering any bodily affliction for the same.  
Danaeus that learned writer, reckoneth up unto us, 19 sorts of heretics on a row, which denied the resurrection of the body: to wit, the Simonians, the Saturninians, the Basilidians, the Carpocratians, the Valentinians, the Marcites, the Ophites, the Caians', the Sethians, the Archontikes, the Cerdonians, the Marcionites, the Apellites, the Severians, the Bardesanistes, the Heraclites, the Seleucians', the Hermians, & the Procitans. And we know beside, how the fine witted Athenians, mocked at the Apostle Paul, so soon as he had made mention of the resurrection from the dead.  
Wherefore, to the end we may avoid this so great, and so common a danger, whereinto so many have fallen: let us I beseech you, make the more precious account, of that blessed diligence, which the holy Apostle hath used in the proof of this Article. The which, seeing he hath done it so substantially, & plentifully; that none can desire, either greater strength of reason, or more comfortable ground of holy Scripture, to put the matter out of all doubt for ever: let us so look to the almighty power of God; and so rest ourselves upon his most gracious good will and pleasure herein, through our Lord jesus Christ: that abandoning all erroneous, and heretical conceits, we may firmly hold the truth of this most comfortable Article. And from the comfort of it, let us likewise, have care to walk in all those good duties, which may guide us to the blessed fruition of it: to the glory of God, and to our own everlasting comfort, and salvation, both in body and soul together. Amen.   

Belief that to every true member of the Church of God, belongeth the inheritance of everlasting life.  
Question. NOw what is that which remaineth of the Articles of our belief?  
Answer. The last Article is this, I believe that there is an everlasting life.  
Question. What ground of holy Scripture can you allege, for the proof and warrant of it?  
Answer. We have a plain proof and warrant of it, Act. 13. verses, 46 47.48. in these words.  
46. Then Paul and Barnabas spoke boldly and said, It was necessary that the word of God should first have been spoken unto you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.  
47. For so hath the Lord commanded us, saying, I have made thee a light of the Gentiles, that thou shouldest be the salvation to the end of the world.  
48. And when the Gentiles heard it, they were glad, and glorified the word of the Lord: and as many as were ordained to everlasting life, believed.  
Many worthy things are contained in these words.  

Explication  First, as we easily see; both the Apostle Paul, and also Barnabas consenting with him, do not coldly or doubtfully affirm: but with singular boldness and resolution, give an assured testimony of the everlasting life of all the faithful.  
Secondly, they show by what means, God guideth, and draweth his children, to the inheritance of everlasting life: to wit, by the preaching of the Gospel of our Saviour Christ unto them, which is the word of life and salvation. The which, because many of the obstinate jews, refused to hearken unto and embrace: they are said to refuse everlasting life itself, thereby most graciously offered unto them.  
Thirdly, they describe, who they be, to whom everlasting life belongeth: namely, to these that do believe, and embrace the Gospel, whereby our Saviour Christ is preached unto them. Not only to such among the jews, but also to every such one, among us the Gentiles.  
Finally, they testify of our singular comfort; that it is the eternal decree, and counsel of God, that it should be so.  
To the end therefore (beloved in the Lord) that we may stir up ourselves, to the embracing of the doctrine, and faith of this Article: Let us consider of it, (according as it is in deed) as of that which containeth the chief benefit; yea, even the only full perfiting of all, whatsoever the manifold and most precious benefits, which our Saviour Christ hath purchased, and obtained for us. It is that very scope, which God himself propounded to himself, in his own most sacred purpose: to the glorious and eternal praise of the riches of his grace, even before the world was. And for this cause it is; that (as our Saviour himself affirmeth) God hath given his only begotten Son to be borne of a woman, 
The ground of the article.  and to die for our sins. As john, 3.16. So God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. To this purpose also, God hath poured forth his Spirit upon his Church, to testify his glorious grace: and to guide us to the obtaining of this everlasting life. The wisdom of the Spirit is life and peace. Rom. 8.6. and verse, 11.  
As this everlasting life, is the chiefest blessing of all other: so hath God most graciously manifested, and confirmed the same to his Church, from time to time. He did it to Adam in his paradise, even from the beginning of the creation: in that he gave him the tree of life, to be a Sacrament to him of immortality, if he would have continued faithful in his obedience to God. And after that by disobedience, he had lost it; and therewithal pulled death upon himself, and his posterity: such was the gracious goodness of God, that for his recovery, he gave him the promise of our Saviour Christ, who should be to him, and to all that should believe in the same our Saviour, more effectual to their salvation, than that tree of life could be to Adam; as we are given to understand, by that allusion which the Spirit of God maketh thereunto, when this benefit of everlasting life is assured unto us. Revel. ch. 2.7. And again, ch. 22.2.  
Moreover, for a real confirmation of this his most gracious purpose, to bestow this unspeakable blessing upon his people: it pleased God, to take away faithful Henoch before death, into his heavenly kingdom, out of this world: so that (as the holy Scripture testifieth) He saw not death, Gen. 5.21. and Heb. 11.5. In like manner, for the confirmation hereof to the ages following; he took up the Prophet Elijah from earth into heaven, so that he died not after the common manner of men.  
The burnt-offerings of the law, ascending by fire from the altar up to heavenward (from whence they were called in the holy language, gnoioth, of gnala, ascendere to ascend): they represented to the faithful, that their sins are so done away, by the sacrifice of Christ: and their persons so accepted; that the way to heaven, is by his sufferings, prepared for them. The scape-goat also in the law, may not unfitly be a representation hereof. To speak all in a word, the promise of everlasting life, to the Church, and people of God; was (as we may say) the life of the covenant of God, made at the first: and often renewed to his people, and namely to Abraham, Isaak, and jacob; according to that interpretation, which our Saviour himself gave of it, against the contrary error of the Sadduces, as we have seen before. Whence also, he saith expressly, joh. 17.3. This is eternal life, that they know thee the only true God, and whom thou hast sent jesus Christ. And the Apostle of our Saviour. 2. Tim, 2.9.10. certifieth us, that our salvation was given us, through jesus Christ, before the world was. But (as he saith further) is now made manifest, by the appearing of our Saviour jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel. That is to say; it is now more clearly, & more generally made manifest in the Church, than it was before.  
Thus then, we seeing that this Article hath sufficient ground, and warrant, in the holy Scriptures: let us in the next place, come to the sense and meaning of it.  
Question. WHat therefore is the meaning of these words, 
The meaning of the article.  I believe the everlasting life?  
Answer. It teacheth me and all Christians, to believe that after this natural life ended, there is another life, and another world, which God hath prepared, and will certainly give to his elect: wherein the whole catholic Church of Christ shall glorify and praise God; and be partakers of his heavenly glory for ever, through the worthiness, and efficacy of the death, and resurrection, of our Saviour Christ, who to the same end and purpose, liveth and reigneth for ever and ever with him.  
It teacheth me also, to believe that I myself, being a member of this Church of God; 
The meaning of the Article.  shall have my part, and portion, in this everlasting life, and in the happiness and glory thereof in soul first after my bodily death, immediately; and at the appearance of our Saviour Christ to judge the world, both in body and soul together, world without end.  
Yea, I believe acccrding to this Article, that through faith, I have already an entrance into everlasting life: even while I remain yet in this transitory world, and in that mortal body which I carry about with me here.  
It is true: according to that of our Saviour Christ, john 5. ●4 Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, 
Explication. & proof.  and shall not come into condemnation, but hath passed from death unto life. Likewise, according to that of the Apostle Paul, alleged before, Romans, 8.6. The wisdom of the Spirit is life, and peace. And verse 10. If Christ be in you, the body is dead, because of sin: but the Spirit is life for righteousness sake. Read also, Gal: 2.20. Thus I live, not I now, but Christ liveth in me. And Colos: 3 4. When Christ which is our life shall appear, then shall ye also appear with him in glory. And 1. Pet: 1, 3, 4. We are now begotten to a lively hope, to an inheritance immortal▪ etc. And ver. 23. Being borne anew, not of mortal seed, but of immortal, etc. And 1, Ioh: 3.14 We know that we are translated from death to life, because we love the brethren.  
To the better, and more distinct understanding of this Article, it is necessary that we do first of all, presuppose three things.  
The first, is the spiritual death of the soul, in a separation from the favour and love of God.  
The second, is the natural death of the body, which is caused by the separation of the soul from it: both of them being fruits of sin, though to the godly, by the mercies of god, through our L: je: Changed the bodily death, is but the way to a better life: that is, to this most endless & happy life, whereof we speak.  
The third, is the reuniting of the soul to the body, at the resurrection thereof. Of the which things we have heard before. And the Apostle comprehendeth them all, in one sentence: where he showeth what is the issue of all God's mercies toward us, through our Saviour Christ: saying thus, Rom: chap: 5, 21. That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life, through jesus Christ our Lord. And ch. 6.23. The wages of sin is death: but the gift of God, is eternal life, through jesus Christ our Lord.  
It is further also necessary, to the understanding of this Article, that we do consider, what manner of life, this everlasting life is: namely, such a life, as for the excellency and glory of it, is incomprehensible: yea so as the most sharp sighted of the servants of God, could not comprehend and discern the hidden excellency of it: as we may read, 1. Cor: 13.9.10.11.12. & 2. Ep: 12.1, 2.3. We know in part, saith Saint Paul, etc. And Colos: 3, ver. 4, Our life is hidden with Christ in God. Likewise saith the Apostle john, 2. Ep: 3.1, 2. We know not what we shall be. Revel: ch. 21, & cha: 22. We may easily perceive, that the Spirit giveth us to understand, that no creature, no nor all creatures either under heaven, or in the visible heavens are sufficient, fully to express the perfect glory of it. For as there we read, the light of the Sun is accounted too base a light for it, etc.  
It is such an eternal life (saith the same Apostle) as hath immortal glory joined with it. 2. Tim: 2.10. And 2. Cor: 4.17. a most excellent glory of full weight, yea above all weighing by any human balance. etc.  
Nevertheless, it is meet; yea rather so much the more necessary: that we should secure, and relieve the weakness of our understanding, by such similitudes, whereby it pleaseth God, to shadow it forth unto us. And namely, in that he compareth it to the enjoying of an inheritance. Act: 20.32. Rom: 8.17. And Ephes: 1, 18▪ of a rich and glorious inheritance. And Colos. 1.12. of an inheritance of the Saints in light. And 1, Pet: 1, 4 (as was alleged before) of an inheritance immortal and undefiled, that never fadeth, etc.  
In that also, he compareth it to a jewel, which is better worth, 
The Promise.  than all whatsoever beside: as Matt: 13. in the parable of the precious pearl, and also of the treasure hidden in the field. Moreover, in that he compareth it to a crown, Revel: 2.10, yea to an incorruptible crown of glory, 1. Pet: 5.4.  
Now all these things (as we know) they are matters of great reckoning, here among men: I mean riches, and possessions, specially the inheritance and posse sion of a kingdom. And therefore, most justly may the durable riches, and inheritance of the heavenly kingdom of God, be of most precious account with us.  
But beside these; let us come to our own persons; and see what they shall be. Of the which it is said first, concerning our bodies, that in this everlasting life, they shall be made glorious, and immortal, to the end they may be meet receptacles and habitations for our souls. Wherefore, seeing our bodies shall shine like the stars of the firmament, Dan: 12, 3. Yea like to the Sun, Mat: 13.43. Yea seeing our bodies shall be made like to the glorious body of our Lord jesus Christ, Philip: 3.21. How great then shall be the excellency and glory of our souls, at that day! We shall no doubt, at that time, be as a bright shining Temple, for the holy Ghost to dwell in for ever and ever.  
Our bodies are now the Temple of God, through our Saviour Christ: though they be yet mortal, and sinful, 1. Cor: 6.19. much more therefore shall they be so, at the resurrection. Our estate and condition, as it shall be then, is compared to a perpetual Sabbath, and blessed rest with the Lord: to rejoice before him, in all spiritual duties, which he hath prepared for us to exercise ourselves in: according to that which is written, Isai: 66.21.22.23. Revel: 5.11.12. etc. and chap: 7. verse 10. and chap: 14.2.  
Thus much for the meaning of this Article.  
Question. NOw in the next place, what promise have we, that the inheritance of this everlasting life, belongeth to every true, and faithful member of the church of God?  
Answer. In the 11. chap: of Saint john, verses, 25.26. our Saviour said to Martha, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die. Believest thou this? saith our Saviour.  

Explication  In this Scripture, after that Martha had made profession of her faith to our Saviour, concerning the general resurrection at the last day, according to the common faith of the people of God, as hath been declared before: but yet, not being able, perfectly to believe, that our Saviour Christ could presently raise up her brother Lazarus, who had been dead four days in his grave: he doth by this speech of his, relieve the weakness of her faith in this particular, by setting down a general doctrine, for the confirmation of his divine power, not only touching the resurrection of the body, and therewithal of the reuniting of the body and soul together; but also concerning the continuance of the life of the same body, together with the soul, for ever.  
To this purpose, he saith first in this text, I am the resurrection, and the life: that is, he by whose, both merit of death, and also efficacy of divine power, the bodies of all the faithful, both men and women, shall be raised up again to everlasting life. According as else where, it is written, that life is in him: and that he quickeneth whom he will, john, 1, 4. and chap: 5, 21. And 1. Ep: 5.20. that he, together with the Father, is very God, and eternal life: that is to say, that he is the very author, and giver of eternal life, to all that do belong unto him.  
Then in the next place, our Saviour showeth further, by what instrument, everlasting life is apprehended, and obtained from him; namely, by faith: that is, by a persuasion of his power, and good will herein, according to the divine promise of God. By the which faith also, our Saviour giveth to understand, that everlasting life is begun even in this life: yea so begun, that death shall never prevail against it, as was declared before. For though the body die, yet the soul shall live, and wait for the raising up of the body, to live for ever with it.  
And this benefit (saith our Saviour) is general to all, how many soever shall believe in me: insomuch as none of those shall never die; to wit, the second death, Revel: 2, 11. and john 8.51 And Luke 20, 36. After the resurrection they can die no more.  
Finally, our Saviour, by ask Martha, whether she did believe that which he had said: he doth thereby stir up her heart, to give credit to his word. As though he should have said. It is thy part Martha, without all doubting, to be thoroughly established in the belief of that which I say. The which being spoken by our Saviour to Martha, for her instruction and confirmation: it is likewise, to be taken, and applied to ourselves, for our instruction, and confirmation; who do hear, and read that which is thus written, and recorded, concerning this Article.  
But unto this one place of holy Scripture, we might add many other, every where repeated in the Bible of God. As for example, 1. john, chap: 2. verses 25. This is the promise which the Father hath promised us, even eternal life. And Titus 1. verses 1.2.3. God that cannot lie, hath promised it, before the world began.  
Read also, 1. Tim: 1, 16, 17. This is a true (or faithful) saying, and worthy to be received by all means (or worthy all allowance) that jesus Christ came into the world, to save sinners. Yea to save all that shall believe in him, with an eternal salvation.  
And chap: 4, 8. Godliness hath the promise of the life present, and of that which is to come. And 2. Ep: 4, 8. Henceforth (saith the same Apostle) is laid up for me the crown of righteousness, which the Lord the righteous judge, will give me at that day: and not to me only, but unto all them also which love his appearing. And 2, Cor: 13.4. We shall live with Christ through the power of God. Here also call to mind again, Psal: 22, 27. Your heart shall live for ever. And Dan: 7, verses 26, 27. The judgement shall sit, and they shall take away his dominion: that is, the dominion of every Tyrant, and persecuter of the Church, to consume and to destroy it to the end. And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom, and all powers shall serve and obey him.  
Question. But how may we know, that we are in the number of that people, to whom this everlasting life doth belong?  
Answer. We may know it, by the beginning of it in our hearts, here in this life, by true faith, and repentance: by our longing after it: by our joy in the hope and expectation of it: and finally, by our holy labouring and striving after it,  

Explication & proof.  To such no doubt, the promise of God doth certainly belong: according to that, Rom: 2, 7. God will give eternal life, to them that by continuance in wel-dooing, seek glory, and honour, and immortality. But we must understand, that he will give it of free grace, and that for our Saviour Christ his sake: and not for any merit of their wel-dooing. They that are true members of the Church militant here on earth, shall be members of the Church triumphant in heaven They that have a true entrance, and so abide in the kingdom of grace: they shall both enter, and also abide for ever, in the kingdom of glory. But of this, some thing hath been said in the Article of the Church: and more is to be said, in the duties of this Article. And therefore, here we end, concerning the Promise.  
THe use for comforf, followeth next. 
The Comforts.   
Question. What may that be, in respect of this Article?  
Answer. The comfort of faith, in respect of this Article, is every way comfortable: yea it is even the comfort of all comforts; that God hath appointed us to immortality and glory. It is as one may say, the general sealing up, 
The Comforts.  and ratifying of the whole comfort of the Gospel, to all true believers.  
Quest. It is true that you say. But can you show it to be so, by any particulars?  
Ans. First of all, this Article bringeth singular comfort with it, in that as it containeth the greatest benefit; even that, in the fruition whereof, all other are perfitted unto us: so it is most graciously assured unto us, by the whole blessed Trinity; as that which is on our behalf, the final end, why our Saviour Christ took our human nature, and that in the same, he wrought and suffered all that he did both work, and also suffer, for us.  
Secondly, because we enjoy the beginning, and as it were the first fruits of the comfort of everlasting life, here in this world: through the gracious presence, and working of the holy Ghost, in our hearts.  
Thirdly, because the custody of this most precious, and excellent benefit, is more sure and safe, in the hand of God for us, then if it were in our own keeping.  
Fourthly, because this everlasting life, shall put a blessed end to all discomfort, and remove all causes and occasions thereof for ever.  
Finally; because that comfort which it shall bring with it, is not only the greatest comfort, containing all causes of comfort and rejoicing in it: but also, because in the greatness, and perfection thereof, it shall continue world without end.  

Explication & proof.  That this benefit is the greatest; and even the perfitting of all other the benefits of God unto us: it is evident, in that according to the last part of the first branch, it is the chief end, on our behalf, wherefore our Saviour Christ took our nature, etc. as hath been declared before. Yea it is even of itself evident, that this benefit, is the very perfiting of all the rest: in such sort, that all particular comforts, flow as it were into this great Sea of all comfort.  
And that the comfort of it is, and may justly be the greater unto us; in that it is most graciously assured unto us, by the whole blessed Trinity: we cannot but conceive, from that which we read, 1. john, 5.4.5.6.7.8. etc. 13. if we shall advisedly ponder, and weigh the same.  
And yet more particularly, (saith our Saviour to the woman of Samaria, john, 4.10,) If thou knewest the gift of God, and who it is, that saith unto thee, Give me drink, thou wouldst have asked of him, and he would have given thee water of life. And verse, 14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water which I will give him, shall be in him, a well of water springing up to everlasting life, And chap: 6.35. I am the bread of life. And again in the same chapter, yea again, and again, verses, 40.47.48.50.51. And chap: 17. ●. The Father (saith our Saviour) hath given the Son power over all flesh, that he should give eternal life, to all them that he hath given unto him. Yea our Saviour himself, is in this respect, called the Father of eternity: that is, the author and giver of eternity to his Church, from the Father, Isai: 9.6. And 1. john, chap: 1. verse 1. he is called, The word of life, as having the fountain of everlasting life in himself, in that he is God in the flesh, john 1.1. etc. And ch. 14.6. I (saith he himself) am the way, the truth, and the life.  
For the proof of the second branch: read, john, 5.24. Verily, verily (saith our Saviour) I say unto you, He that heareth my word, and believeth in him that sent me hath everlasting life, and shall not come into condemnation. And chap: 6.54.55.56. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed, etc. And chap: 10. verse 10. I am come that my sheep might have life, and have it in abundance And verse 28. I do give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands, etc. And Luke, 10.24. Marie hath chosen the good part, which shall not be taken from her. Here call again to mind, 1. john. 3, 14. And Rom: 8.6. Moreover Philip: 3.20. Our conversation (saith the Apostle Paul) is in heaven. And 2. Peter, 1.11. By adding of virtue to virtue (saith the Apostle Peter) an entrance into the everlasting kingdom of our Lord, and Saviour jesus Christ, is abundantly ministered unto us. And Act: 11.17.18. Forasmuch as God gave them (that is the Gentiles) a like gift as he did unto us (saith the same Apostle) when we believed in the Lord jesus Christ: who was I, that I could let God? When they (that is, the rest of the Apostles) heard these things they held their peace, (as Saint Luke writeth) and glorified God, saying, Then hath God also granted to the Gentiles, repentance unto life.  
Now for the proof of the third branch: beside these testimonies, even now rehearsed, john 10, 28. and Luke, 10, 42. read also, 1. Pet: 1, 3, 4, 5. etc. Blessed be God, even the Father of our Lord jesus Christ, who according to his abundant mercy, hath begotten us again, unto a lively hope, by the resurrection of jesus Christ from the dead. To an inheritance immortal and undefiled, and which fadeth not away, reserved in heaven for ye, who are kept by the power of God (phrouroumenous, kept as by a garrison of soldiers) through faith unto salvation, which is prepared to be showed at the last time. That is to say, as touching the perfection of it, etc. Read also, 2, Tim: 2, 19 The foundation of God remaineth sure, etc. And Rom: 2, 29. The gifts and calling of God, are without repentance. And 1, Cor: 1, 8, 9 God will confirm ye unto the end, that ye may be blameless in the day of our Lord jesus Christ. For God is faithful, by whom ye are called to the fellowship of his Son jesus Christ our Lord. And Phil: 1, 6. I am persuaded (saith he) of this same thing, that he who hath begun this good work in ye, will perform it unto the day of jesus Christ. and 1. Thes. 5, 23, 24. Now the very God of peace, sanctify ye, &c: Faithful is he which calleth you, who will also do it.  
Alas, if our salvation were in our own custody; we should lose it upon every assult of our adversaries: like as gold is easily taken out of the hands of little children, that rather play withal, then mind to lay it up safely. And like as, if a poor man, dwelling in a weak cottage, should be known to have a great treasure by him: it might easily be taken from him. And in the mean season, it could not but put him in so much the greater fear, by how much the treasure should be of greater value. It would trouble him in the day, it would not let him sleep quietly in the night, etc. But now it is happy with us, that our chief treasure, even our life and salvation for ever; is in the safekeeping of God: most steadfast and sure as we have partly seen. And as we may see further, Heb: 6, 18.19, 20 So that herein we may have strong consolation, 2. Thes: 2, 16. Yea joy unspeakable and glorious, 1. Pet: 1, 8.  
The fourth branch of the answer, may be confirmed by that which we read 1. Cor: 15.54, 55.56. And that also, according to the former testimonies of the holy Prophets, Isai: 25.8. and Hosea, chap: 13. verse 14. as we have seen in the former Article. It may be confirmed also, by other proofs: as 1. Thes: 4, 13. etc. And Revel: 21, 4. according to that mentioned even now, Isai: 25, 8. And according to that further testimony of the same Prophet, which we may read, chap: 65, verses 16, 17, 18, 19  
For the proof of the last branch: read, Revel: 21, 7. He that overcometh (saith the Lord) shall inherit all things, and I will be his God, and he shall be my Son. And verse 22. etc. I saw no Temple therein: for the Lord God almighty, and the Lamb, are the Temple of it. And the city hath no need of the Sun, etc. And chap: 22, 1, 2. etc.  
So that in this respect, we may boldly and comfortably say, as the Prophet Isaiah encourageth us ch. 25.9. saying, In that day shall men say, This is our God: we have waited for him, and he will save us. This is the Lord, we have waited for him: we will rejoice, and be joyful in his salvation. According also as S. Paul, making mention of the Book of life, wherein the names of the faithful and elect people of God, are as it were registered, and written: most comfortably encourageth the Philippians, chap: 4, verses 3, 4. to rejoice always in the Lord: yea again to rejoice. And our Saviour Christ, Luke, 10, 20. Rejoice not in this (saith he to his disciples) that the Devils are subdued, but rather that your names are written in the book of life.  
Thus much concerning the use of this last Article of our Belief, for the comfort of faith.  
Quest. Now in the next place, what is the use of it, 
The Duties.  in respect of that duty and obedience, which the comfort of faith ought to yield?  
Ans. As the comfort of faith, in respect of this Article, is (as we may say) the sealing up and confirmation of all comfort: so the duty ought to be the daily bettering, & perfitting of all duty; in the continual expectation of the same.  
Quest. How may this be?  
Ans. The due consideration of this last benefit, which is the benefit of benefits, as we may call it: is most effectual, to move every true believer, to these duties following.  
First, to make little account of this transitory life, or of any, or all the vain profits, pleasures, and honours thereof, in comparison of it.  
Secondly, the faith and assurance of everlasting life, is likewise most effectual, to move all Christians, that have already made an entrance into it; with all holy care, and good conscience, to cherish the beginnings thereof: and to walk on forward in the right way, which leadeth to the full fruition of it. And thereafter, to bend all counsels, studies, and desires; as to the only true scope, and mark to be aimed at, in the whole course of our natural life: so that God may have the whole praise, and glory of all.  
Thirdly, it imboldeneth the faithful servants of God, to make little account of all the bitter afflictions of this life: so as they may, by any means, attain to this everlasting life, and the most pure and blessed joys thereof.  
Fourthly, it hath singular force, spiritually to enamour the hearts of all true believers, with a most earnest desire, and longing after it: and therewithal, after the restoring of all things, which God hath purposed at that time to restore, that the same our God, may then be all in all.  
Fiftly, seeing the word of God, and Preaching thereof, is the principal means, to bring us to the knowledge, faith, and spiritual possession, of the beginnings, and as it were first fruits of this so unspeakable and incomprehensible a benefit, and inheritance purchased for us, by our Saviour Christ: it cannot be, but it must mightily provoke all true Christians, to love this word of God, and the Preaching, and Preachers of it; but chief our Saviour himself, who is preached unto them, and who hath given himself for us all, with most hearty love, and zealous affection.  
Finally insomuch as we cannot sufficiently praise, and glorify God, for this inestimable benefit, in the short race of this our natural life: therefore it is our duty to purpose, and desire most earnestly; not only to glorify his name, while we live here; but also even for the same cause chief, to desire to live for ever, to the end we may praise, and glorify him with all his Saints for this inestimable benefit, world without end.  

Explication & proof.  It cannot be denied, but that it ought to be so. Yea verily; the true faith and persuasion of the inheritance of everlasting life: cannot but work all these gracious and blessed effects in the hearts of all true Christians.  
And first of all, as touching the first effect (and that also with very good reason, why it should be so) what may we think these earthly and vanishing riches to be, but only a shadow of riches, in comparison of the durable treasure of heavenly and eternal happiness? what are all carnal pleasures which flit in a moment, & are so much the sooner at an end, by how much they are more vehement: what are they, I say being compared with this most pure, and spiritual joy, which abideth in all holy perfection, for ever? What is all earthly honour, and all worldly ensigns of honour, chains, bracelets, etc. to the dignity, of being the Sons and daughters of the most high God, and heirs of his heavenly kingdom.  
What is this present life, which is but as a vapour, full of all labour and sorrow, etc. to this everlasting, and most blessed life? Let us read the book of the Preacher, with due attention: and we shall confess with king Solomon, that it is so. Read also, Mat: 6, 19 etc. where our Saviour (who is greater than king Solomon) telleth us that the moth and canker, do fret and consume all earthly treasures: and therefore counseleth us, with most wise counsel, to lay up treasures for ourselves in heaven, that our hearts may be fixed there.  
Read also, Luke, 12.32.33.34. And chap: 16, 8, 9 Make ye friends (saith our Saviour) of the riches of iniquity, etc. And john 6, 27. Labour not for the meat which perisheth, but for the meat which endureth to everlasting life, which the Son of man will give unto you: for him hath God the Father sealed. To the which purpose, consider also, and meditate diligently, upon the example of Saint Paul, Philip: 3, 7. etc., and verses 20.21. And upon the example of Moses, Heb: 11.24. etc. And upon that instruction, which Saint Paul giveth Timotheus, 2. Ep: chap: 2, verses 1.2. etc. to the end of the 13. verse.  
And secondly, for the proof of the second branch of the answer: the same examples, may likewise well serve. Consider furthermore, the often exhortations, contained in the holy Scriptures; where this chief benefit of everlasting life, is used for a chief reason, to move every estate, and condition of the servants of God: both rich and poor, magistrate and minister of the word, etc. to the duties both of their several callings; and also to those that belong to them in common; in that they are Christians. As for example, Gal: chap: 6. verses 7.8, 9.10. Be not deceived (saith the holy Apostle) God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh, reap corruption: but he that soweth to the Spirit, shall of the Spirit, reap life everlasting. Let us not therefore be weary of well-doing: for in due season we shall reap, if we faint not. While therefore we have time, let us do good to all men, but specially to them that are of the household of faith. And 1. Tim: chap: 6. verses 17, 18.19. Charge them that are rich in this world, etc. that they do good and be rich in good works, and ready to distribute, and communicate. Laying up in store for themselves, a good foundation against the time to come, that they may obtain eternal life. And touching the duty of Ministers of the Gospel, Read, 1. Pet: 5.1.2.3.4. The Elders which are among you, I beseech, who am also an Elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed. Feed the flock of God, etc. And when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory. And 1, Tim: 6.12. Fight the good fight of faith (saith Saint Paul to Timotheus) lay thou hold of eternal life, whereunto thou art also called. etc. Now more generally, concerning all Christians, read, 1. Thes. 5.8.9.10, etc. Let us which are of the day be sober, etc. For God hath not appointed us unto wrath, but to obtain salvation, by the means of our Lord jesus Christ, who died for us, etc. Wherefore exhort ye one another, etc. Read also, Titus 2, 11. etc. The grace of God, which bringeth salvation unto all men hath appeared. And teacheth us that we should deny ungodliness, etc. And 1. john chap: 3, verse 3. Every man that hath this hope, purgeth himself, etc. And in the Epistle of Jude, verses 20.21. Beloved edify yourselves, etc. looking for the mercy of our Lord jesus Christ to eternal life.  
From these, and such like places of holy Scripture, we see plainly, what ought to be the scope of every man's natural life, and of all the studies, and actions thereof: and that, even because God hath ordained us, to this everlasting life. And not without very just, & weighty reason: seeing (as was touched before) if we look to have our entrance, and eternal abiding in the kingdom of glory: we must of necessity have first of all, an entrance, and some continuance also, and proceeding, in the duties of the kingdom of grace. And that even from the first time of our calling; so long as God shall of his goodness, prolong our lives.  
Read Eccles. 12, 1. etc. Remember thy Creator in the days of thy youth, etc. And Luke. 13. verse 24. Strive to enter in at the strait gate, etc., Heb: 3: 12.13, 14. And 2. Pet: chap: 2. verses 5.6.7, 10, 11.  
But how I pray you, is this performed, or minded of us? Do we not see the clean contrary, among all sorts, and estates of people? Every man almost, seeketh after worldly riches, and honours: how money may come merrily in; that they may live in pleasures, and build their nests on high, etc. Everlasting life, is the least part of the thoughts of the greatest part of all sorts of people. Very few study, and labour, to walk in the ways of the kingdom of heaven. Would to God we would better bethink ourselves, of the holy doctrine of the Gospel, concerning the vanity of riches, the uncertainty of life, and the fearful event of all inordinate joys, and endeavours, after the vain things of this transitory world. Read the parable of the secure and voluptuous rich man, Luke, 12, 15, 16. Thou fool (saith our Saviour) this night will they take away thy soul, etc. Read also, chap: 16, 19 etc. The rich man died, and was cast down to Hell torments. And as our Saviour saith else where, What shall it profit a man, to win the whole world, if he lose his soul?  
Verily, the benefit of our natural life, aught to be of great weight with us, to move us to glorify God, the giver of it: as Psal: 95, verse 6. and Ps: 100 But infinitely much more ought the promise, and assurance of everlasting life, to provoke us hereunto. Thus much concerning the second branch of the answer.  
For the proof of the third branch: read Rom: 8, 18. I count (saith the Apostle) that the afflictions of this present time, are not worthy of the glory, which shall be showed unto us. Likewise 2. Cor: 4.16, 17, 18. And 1, Pet: 4, 12, 13, 14, and 19 Read also, the encouragement which our Saviour gave unto all his Disciples, Luke 6, 20, 23. Blessed are ye, when men hate ye, etc. Rejoice in that day and be glad: for great is your reward in heaven.  
David having the promise of the kingdom of Israel; waited for it with patience; endured many afflictions; and fought many a battle; that it might be established unto him. And shall not the promise of God, touching everlasting life, and the heavenly kingdom of glory: encourage us, to pass through such afflictions, as God hath prepared to try and exercise us withal? Shall we not willingly fight those spiritual battles, which God hath appointed us to fight, against our spiritual adversaries?  
But let us come to the fourth branch. For the proof whereof, read Rom: 8.22.23. We know (saith S. Paul) that every creature groaneth with us, etc. Now if other creatures do groan, waiting with fervent desire, until the Sons of God shall be revealed: how can it be, that they themselves, should not long after the perfiting of their own redemption? Read also, 2. Cor: 5, 2. We sigh, desiring to be clothed with our house, which is from heaven. And 2, Tim: 4.8. it is a note of the faithful, to love the appearing of Christ. And Revel: 22, 20. S. john is a notable example unto us herein. So is also the Church, in the Song of Songs, chap: 2, 17. And likewise, in the conclusion of the Song, Until the day break, and the shadows fly away: return my well-beloved, etc. And Psalm: 106. verses 4.5. Remember me O Lord (saith the holy Prophet) with the favour of thy people: visit me with thy salvation. That I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance.  
Peter seeing a representation of this heavenly glory, at the transfiguration of our Saviour Christ: was exceedingly affected with it. Master (saith he to our Saviour) it is good for us to be here: if thou wilt, let us make here three tabernacles, etc. Yea the souls of the righteous in heaven, have a kind of longing after the perfiting of the glory of the Saints of God: Revel: 6, 10, 11. Why therefore do not we long more earnestly after it ourselves? Verily, because we do not duly consider of the excellency of this life, and the glory to come: because we are too much linger, and doting, after the pleasures, and delights of this life, etc. No doubt, there are a great many thousands in the world, who would gladly make their heaven here: yea they are willing to lose heaven for ever, to enjoy their earthly prosperity, for a few years. This is most gross, and carnal infidelity.  
Let us, for our parts, contrariwise so comfort our hearts, in the assured faith of God's word, and promise; that looking, and longing after the blessed appearance of the glory of the mighty God, and of our Saviour jesus Christ: we may be partakers of his glory, when he shall appear. Tit: 2, 13. and 1, Pet: 4, 13.  
Now for the first part of the answer, let us read 2, Tim: 1, 10. Our Saviour jesus Christ (saith S. Paul) hath brought life and immortality to 〈◊〉 through the Gospel. Whereunto I am appointed a Preacher, etc. And 2. Cor: 2 1. We are (saith he again) the sweet savour of life unto life to them that are saved That is to say, we are so, by our preaching. And chap. 3.6. God hath made us this Ministers of the new Testament, not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. And chap. 4. verses, 3.4, etc. If our Gospel be then hidden, it is hidden to them that are lost, In whom the God of this world hath blinded the minds, etc. And Acts, 20.32. Now brethren I commend ye to God, and to the word of his grace, which is able to build further, and to give ye an inheritance among all them that are sanctified. According to that which our Saviour Christ said to the same Apostle, at this conversion: as we read it reported by himself, and the Evangelist Luke, Act. 26. verses 17.18. I have appeared unto thee, to this purpose (saith our Saviour) to appoint thee a Minister and a witness, etc. Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in me. According also to that profession of Peter, to our Saviour Christ, john, 6.68. saying, Master, thou hast the words of eternal life. Moreover, according to that which we read, Act. 5.20. Where the Doctrine of the Gospel, is called the words of life. And chap. 13.26. The words of this salvation. O therefore how preciously ought we to esteem this inestimable jewel of the word of God, and the preaching thereof! But chief, how ought we to esteem of our Saviour himself, whose word it is, and by whom we have this inheritance of everlasting life assured unto us! For saith the Apostle, Ephes. 6.24. To all such as love our Lord jesus Christ, grace shall be unto them, to their immortality.  
Finally, the benefit of everlasting life is so great, even in the eternity of it; beside that incomparable glory, and most pure joy, which belongeth unto it: that it cannot, but carry the mind of the true believer, to purpose, above all that he can presently comprehend, concerning the full excellency of it; not only temporally to praise, but also to vow eternal praises to God, the Author of this so blessed, and eternal a life. According to that of the holy Prophet, Psal. 145.1. O my God and King, I will extol thee: and I will bless thy name for ever and ever. And verse, 21. My mouth shall speak the praise of the Lord, and all flesh shall bless his holy name for ever and ever. Likewise Psal. 41.13. And 72. verses, 17.18.19. Rom. chap. 16.27. And 1. Tim. chap. 1.17. And 1. Pet. 5.10.11. And in the Epistle of S. Jude, verses, 24.25.  
And in this respect, very aptly, is the estate and condition of this life, compared to the celebration of a perpetual Sabbath. The which, that we may do, with perpetual joy, when that time shall come: let us I beseech ye, while we live here in this life; be careful, religiously to celebrate, and sanctify, the weekly Christian Sabbaths of our Lord jesus Christ, with all holy joy and delight therein. For if we shall neglect them; yea, if we will not make them our delight, nor consecrate them, as glorious to the Lord, as the Lord himself speaketh by his holy Prophet, Isaiah, chap 58.13: how may we think, that we shall be prepared, to the sanctifying of an eternal Sabbath unto him? If one day in seven, be as a tedious burden unto us: how shall we account it our happiness, to be with the Lord, to glorify and praise his Majesty, without ceasing, for ever and ever, among the rest of his Saint's world without end?  
Thus much concerning the Duties.  
NOw therefore to conclude this Article, 
The Danger of not believing this article.  What is the danger of not believing, Question. and of not yielding that obedience, which belongeth to the comfort of the faith of it?  
Answer. Unless that by faith, and repentance, coming from the true knowledge of God in Christ our eternal Saviour, we have an entrance into this everlasting life, while we be here in this world: we shall never be partakers of the full, and perfect fruition of it, 
The Danger of not believing this article.  in the kingdom of heaven.  
Expl. It is true: according to that which our Saviour Christ affirmeth very earnestly to Nicodemus, in the 3 chap. of john, verses, 3.5. saying, Verily, verily, except a man be borne again, he cannot see (nor enter) into the kingdom of God. Much less therefore, can he attain to the full and perfect fruition of it. Read also Rom. 6.21.22. What fruit (saith the Apostle) had ye then in those things, whereof ye are now ashamed? For the end of those things is death. But now being freed from sin, and made servants unto God, ye have your fruit in holiness, and the end everlasting life. Likewise chap. 8.1.2. etc. There is no condemnation to them that are in Christ jesus, which walk not after the flesh, but after the Spirit, etc. But verse, 6. The wisdom of the flesh is death, And verse, 13. If ye live after the flesh, ye shall die. Wherefore, as the same Apostle writeth. 2. Cor. 5.17. If any man be in Christ, let him be a new creature, etc. And 2. Tim. 2.19.20.21. The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his, and let every one that calleth (or nameth) the name of Christ (no onomazoon to onoma Christou) depart from iniquity. Notwithstanding in a great house, are not only vessels of gold, and of silver, but also of wood, and of earth, and some for honour, and some unto dishonour. If any man therefore purge himself from these, he shall be a vessel unto honour, etc., Read also, 1. john, 3.14. He that loveth not his brother, abideth in death. And verse, 15. Whosoever hateth his brother, he is a manslayer: and ye know that no manslayer hath eternal life abiding in him.  
Verily, not to believe this Article, which is the chief effect of all the rest: is in effect, as much as to deny faith to all the former Articles, both concerning God himself, and also concerning his Church. So that the misery of all such, must needs be most grievous, and infinite: as we shall see further, when we come to consider of the general danger of not believing.  
Wherefore, beloved in the Lord, (I speak to all both young and old) we may all of us easily perceive, the necessity of believing, and obeying the doctrine of this Article: yea, and that in a special respect, and reference to all the rest; insomuch as, according to that which was said in the beginning: this Article is the end, and scope of all, to the praise of the glorious riches, of the most free grace, and infinite mercies of God, through jesus Christ our Lord; to whom be all praise, and glory, ascribed as most due, for ever and ever, Amen.  
The errors and heresies to be avoided, which are contrary to the true belief of this last Article: are such as hereafter do follow.  
First, the heretical opinion of the Corinthians, Nepotians, Chiliasts, and of those that are called Aeternals: who are recorded to have held, that the eternal life, which shall be after the resurrection, consisteth in bodily pleasures, to be had here on earth: and the same to continue only for the space of one thousand of years.  
Secondly, the opinion of the Popuzians, who say that eternal life, and the celestial jerusalem, is here on earth. And like to this, the opinion of the Pelagians and Celestians, who are said to affirm, that eternal life is without the kingdom, and paradise of God. Moreover, the opinion of the Adamites, who have taught, that the congregations, or companies of the Church here on earth, are the true paradise. All which, though they seem not to define eternal life so grossly as the former: yet it is manifest, that they do greatly err, from the truth taught us in the holy Scriptures: and therefore are justly to be condemned of us, and of all true Christians.  
H. N. also, and his family, what fair show so ever they make; are justly to be condemned in this point, as well as in many other: because they hold everlasting life, to be nothing else, but their imagined perfection, in the embracing, and holding of their commonalty of love, according to the pretended gracious word, and doctrine of H. N. For so he interpreteth this Article, in the 7. chap. of his first Exhortation, in the 44. Section that everlasting life is a true light of men. And to this purpose, he allegeth that in the first chapter of the Evangelist john: where the Evangelist, speaking of our Saviour, calleth him by the name of the true light. So that, by the doctrine of H. N. the Deity of our Saviour Christ, and the everlasting life of the same H. N. and his scholars, are all one. He maketh the eternal, and uncreated, and beginningles life of God, and the created or regenerated life of the Saints, to be the same.  
And that his meaning is so blasphemous, and absurd: he maketh it very plain, in his 15. chapter of the same his Exhortation, Sect. 1. in these words of his, The true light (understand it my Son saith he) is the everlasting life itself: and by them, to whom it is come and manifested, in the obedience of the gracious word, and his service of love, it is to a light of men, to the preservation in the godliness, to all such as believe therein. And this is that allegorical propagation of H. N. his Christ, to a blessing of all the generations of the earth, as he often speaketh. He proceedeth in a further description of the same his true light: and saith, That it hath his original forthcoming out of the lovely Being, and true mind of the eternal life itself. Yea he saith further, Sect. 3. that this true light and eternal life, bringeth with him the Mercy-seat of the Kingly Majesty, which is God, Christ, and the holy Ghost itself: also all spiritual treasures and heavenly riches: and all love and peace in the godliness.  
Thus H. N. runneth on in his spiritual frenzy, most unskilfully, and absurdly, confounding all things, clean contrary to that which he pretendeth to make a most distinct declaration.  
But let all such, as desire not to be seduced, and led aside from the true Christian faith of the Gospel, neither in this Article, nor in any of the rest: take heed of H. N. as of a most dangerous and deep Deceiver: as that faithful servant of God, Master Knewstub, hath notably discovered him, to the true Church of God, so to be. To whose godly and learned writings, I would willingly send such, as should stand in any special need of help, against his most deceivable and heretical doctrine.  
Thus much shall suffice, at this time, for a warning, against his perverting of the truth of our present Article. And thus also, an end of our particular inquiry, concerning every Article of our Christian belief.   

Belief generally considered.  
NOw furthermore, you (the people of Culford I mean: to whom especially this ministery, and service of the Gospel hath been performed, through the great mercy of God, by his most unworthy servant) may remember; that unto this particular inquiry into the ground or warrant, and into the meaning, promise, use, etc. of every particular Article: there was added in the same order, a brief survey of the ground and warrant of faith; and likewise of the promise; and of the use, both for comfort and duty; and of the danger of not believing, and not obeying the Gospel; more generally, from such places of holy Scripture, we could find to serve most fitly thereunto: all to this end, that we might in a more short view, discern what the nature of the true justifying faith is.  
It shall not be unprofitable for us (as I trust) to call over these things again, as briefly as we can.  
Question. First therefore, what warrant of holy Scripture have you, that the same the holy Scriptures of God, are the only ground and warrant of all true belief?  
Answer. We have the warrant of our Saviour Christ himself in the 5, chap. of his Evangelist john, the 39 and 40. verses in these words.  

Belief generally considered.  39 Search the Scriptures (saith he) for in them ye think to have eternal life, 
The general ground.  and they are they which testify of me.  
40. But ye will not come to me, that ye might have life.  

Explication.  Some read the words of our Saviour in this wise, Ye search the Scriptures, etc. But whether we read them as a commandment, or as a commendation, or testimony; given of the jews thus far forth, that they did in deed, use a certain diligence in reading the holy Scriptures of God: the principal thing which our Saviour intended to teach the jews, is this; that he himself is propounded in the same Scriptures, as the principal argument, and object of true justifying faith. So that the whole Scriptures, both doctrinal, historical, and prophetical, do principally aim at him, as at the chief scope or mark: to the end, that the belief of all the faithful, might be firmly grounded in God, through him.  
And therefore he earnestly reproveth the jews; for that in their reading of the holy Scriptures, they were curious about external ceremonies, and many other things: but did not observe the right scope, and intent of them; which was, and is, wholly to lead us unto our Saviour Christ: whom they negligently passed by.  
This reproof of the jews, may well be our instruction, to prove unto us, that the holy Scriptures are the only ground of faith: and also, that they are as a key, to open and interpret unto us, the right meaning of the holy Scriptures: to the grounding, & establishing of our belief aright, that so we may be made wise unto salvation, according to that 2. Tim. 3.16.17. The holy Scriptures are able to make thee wise unto salvation, through the faith which is in Christ jesus. That is to say, through that faith which resteth upon him, etc.  
How the holy Scriptures, do every where point, and direct our faith, to our Saviour Christ, as to the only ground and stay of it: it hath been declared before, in the proof of his resurrection, by his fourth appearance. 2. Book, pages, 375. 376. etc. to page, 382.  
WHerefore, leaving this point: and therewithal observing (as in the second place) a general rule for the right understanding of the whole doctrine of faith: according to that saying of our Saviour, john, 17.3. This is life eternal, that they know thee the only very God, and whom thou hast sent jesus Christ.  
Let us now come to the general promise, or to all the promises of faith, 
The general Promise.  so as we may speak of them most generally.  
Question. What proof of holy Scripture have you, that these promises are made, and grounded on our Lord jesus Christ: and that we are to seek the performance of them all, only through him?  
Answer. We have our warrant for this, in the testimony of S. Paul. 1. Cor. 3. verses, 21.22.23. in that he saith:  
21. Let no man rejoice in men: for all things are yours.  
22. Whether it be Paul, or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, all are yours.  
23. And ye Christ's, and Christ Gods.  
And again, 2. Cor. 1 20.  
20. All the promises of God are in him (that is, in jesus Christ the Son of God) yea: and in him they are Amen (saith the Apostle) unto the glory of God through us.  

Explication.  That is to say, through our preaching: in so much as God gave this gracious blessing to the Corinthians, to have their faith established in our Saviour Christ the Son of God, through the promises which God hath made in him: the which Christ, with the same promises, Paul, & Siluantis, & Timotheus had preached unto them. The like blessing, no doubt, doth God give to his people at this day, by the faithful preaching of the promises of the same Gospel of our Saviour, to the praise of his mercies in the same his Son.  
And let us note well concerning this point; that howsoever God hath made manifold promises in his law, to those that shall obey him, 
The general comfort.  as we read Leuit. 26. and Deut. 28: yet because they in themselves barely considered, do stand upon a condition that is unpossible to be performed of us (insomuch as the perfect justice of God requireth perfect obedience) therefore we must of necessity, seek all our relief from our Saviour Christ, that so through him, we may be partakers of the gracious promises of the Gospel. For unless we do find our relief by him: certainly, the curses are too near neighbours, or borderers, to those blessings of the law.  
Thus much generally for the Promises of God, whereon faith resteth itself.  
THe general Comfort of faith is next.  
Question. What ground of holy Scripture can you allege for it?  
Answer. The holy Apostle Saint Paul declareth the manifold comfort of faith, by reckoning up the excellent benefits which do attend upon it. Rom. chap. 5. in the first verse, and so forth, in many other, as they follow in that chapter.  
He doth so indeed. It shall therefore through the blessing of God, be good and comfortable unto us, Question. to make rehearsal of them. Which are they?  
Answer. 1 Then (saith the Apostle) being justified by faith, we have peace toward God, through our Lord jesus Christ.  
2 By whom also we have had access (or have been brought) through faith unto this grace wherein we stand, and do rejoice under the hope of the glory of God. 
Ten prosagogen eschecamen.   
3 Neither do we so only, but we rejoice also in tribulations, knowing that tribulation bringeth forth patience.  
4 And patience experience, and experience hope.  
5 And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, who is given unto us.  

Explication & proof.  Here are many excellent benefits in deed, which we do enjoy, from the mercy of God, through faith: even such, as do make the comfort of faith, every way very great; as we have seen by the interpretation of them.  
We may call the same to mind likewise, from that which we have considered, and heard in the sermon made upon the 4, 5, 6, and 7, verses of the 4. chapter of the Epistle to the Philippians. Where, the holy Apostle, encouraging the faithful, most comfortably to rejoice in the Lord: and admonishing them to take heed, against such evils as would hinder their joy: to wit, impatience, and distrustful, or distracting care. And therewithal exhorting them, in stead thereof, to commit themselves to the care of the Lord, for all time to come; with thankfulness also, for all former and present blessings: he assureth them, that then, the peace of God, which passeth all understanding shall preserve their hearts and minds in Christ jesus.  
Read also Psal. 119. verses 49, 50. Remember the promise made to thy servant (saith the holy Prophet) wherein thou hast caused me to trust. It is my comfort in my trouble: for thy promise hath quickened me. And verse 103. O how sweet are thy promises to my mouth! yea more than honey to my mouth.  
Moreover, how must it not be, that faith should be exceedingly comfortable, insomuch as it is given us of GOD, to be that shield of defence; which doth quench all those fiery darts, which the devil most mischievously, throweth against us? Ephes. 6.16. Seeing also, faith is our victory, whereby we overcome the world: which is another great and dangerous enemy? 1. john, 5.4, 5. Seeing that by faith, we are the Sons of God in Christ jesus? Gal. 4.26. Seeing by faith, we have all our livelihood (as we may say) from the hand of God? as it is written, The just shall live by his faith. Hab. ch. 2.4. and Rom. 1.17. And Gal. 2.20. By faith (saith the Apostle) I live in the Son of God. And so do all other true believers live in him by their faith, & he in them by his holy Spirit. john, 14.18, 19, 20, etc. Finally, seeing we are saved by the grace of God, through faith? Eph. 2.8. For in all these repspects we must needs acknowledge, that the sweet comfort of faith, is exceeding great, to all those that have it, and do truly know what it meaneth.  
NOw therefore, let us come to the duties in general. 
The general duty.   
Question. What proof of holy Scripture have you, to show us what they ought to be?  
Answer. Even they which do follow in the 4. chapter of the Epistle to the Philippians, verses 8, and 9 in these words.  
8 Furthermore brethren (saith the Apostle) whatsoever things are true, whatsoever things are honest, 
bosa semna.  (or grave and reverend) whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things.  
9 Which ye have both learned and received, and heard, and seen in me: those things do, and the God of peace shall be with you.  

Explication.  Here we see plainly, that as the comfort was manifold; so the duty is likewise very large and general: yea in such ample sort; that it is evident, that true Christian faith, cannot be idle: but it must be to the great reproach of those who do profess themselves to be Christians.  
Like as it cannot, but be to the shame of such a servant of a family, as having much business to do in his Master's house: should take a stool, and set him down loitering, and do nothing at all. As you may remember, how it was declared at large, in the explication of the several sorts, of those manifold duties, which are comprehended in this text.  
The same also, we saw further confirmed unto us, from the exhortation of the same Apostle, Rom. 12. verses 1, 2. Wherein the Apostle reasoneth very earnestly, from the mercies, yea from the tender mercies of God; (dia toon oictir moon) which are as the fountain of all the promises: as ye heard in the interpretation of that Scripture, unto you. The words of the Apostle are worthy our rehearsal. Question. Which are they?  
Answer. 1 I beseech ye therefore brethren (saith the holy Apostle) by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God.  
2 And fashion not yourselves, like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, acceptable, and perfect.  

Explication.  Here it is of itself plain, that the Apostle moveth Christians to all dutifulness, from the due consideration of the tender mercies of God.  
Ye heard furthermore, the same point confirmed unto you, from another like earnest exhortation, which the same Apostle made to the Corinthians; as we read 2. Cor 7. in the first verse of that chapter: where he reasoneth to the same end, very strongly, and with great authority, from the promises of God, which flow most clearly, to the refreshing of our souls, from that most pure fountain of his mercies.  
Question. Which are the Apostles words?  
Answer. 1 Seeing then (saith he) we have these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and of the spirit, and grow up to full holiness in the fear of God.  

Explication  The promises which the Apostle speaketh of, are set down in the former chapter: and namely; that God will be a Father to his people, if they will be true worshippers of him.  
From the which words now rehearsed; ye may remember, that beside other things it was taught unto you that then we are said to cleanse ourselves, when we use the means of cleansing. That is to say, when we sorrow with godly sorrow for our sins, unto true repentance: & so often, as to the same end, & to the furtherance thereof, we do with reverence, and in the fear of God, read and hear the word of God; making our prayers unto him, for mercy and forgiveness, and for grace to forsake our sins, etc.  
Likewise, we are said to renew our own minds; when we do dutifully serve Gods holy providence, in using the same means, 
The general danger of unbelief and disobedience to the Gospel.  which he hath appointed and sanctified, for our renewment. Whereas to speak properly, it is nevertheless, God only, and the work of his holy Spirit, whichh cleanseth and reneweth us, and causeth us to grow in grace, with all the increases which we attain unto: as well as he alone worketh all good beginnings in us. But in that we are exhorted to grow up to full holiness; it is evident, that it will in no wise stand with good duty: that any of us should content ourselves, to know God only far off; and aloof (as we may say) as the manner of the most is: but it is our duty, most carefully to prepare ourselves, to draw near to him, in the reverend fear of his most gracious Majesty. We must grow from faith to faith, as it were from one age of Christianity to another: from childhood, to man's estate, etc. We must serve God, both outwardly and inwardly, with body and with soul: even from the most secret, and hidden power, and inclination thereof.  
These are briefly, the excellent instructions, contained in these holy Scriptures. In the urging whereof, I was, and now am still, the more earnest; because whereas every one seemeth to lay ready hold on this, that God is good, and that he is a merciful God, as he is indeed: very few make conscience to reason from his mercies, to provoke themselves thereby, to be more careful to serve and obey him. Yea so much the rather have I been the more earnest, as my duty bindeth me, because the most part of people do most undutifully, and ungraciously abuse all the goodness and mercies of God, to embolden themselves to security, yea to a greater licentiousness in their sins: which no doubt, is a most grievous and horrible sin, in the sight of GOD; and cannot but very fearfully endanger all such graceless persons, to the most heavy wrath of God.  
Question. NOw therefore in the last place; What proof have you, for the danger of general unbelief, Answer. and disobedience to the Gospel.  
In the 2. chapter of the Epistle to the Hebrews, verses 1, 2, 3, 4. thus writeth the Apostle.  
1 Wherefore we ought diligently to give heed to the things which we have heard, lest at any time we should let them slip.  
2 For if the word spoken by Angels was steadfast, and every transgression and disobedience, received a just recompense of reward.  
3 How shall we escape, if we neglect so great salvation, which at the first began to be preached by the Lord, and (afterward) was confirmed to us, by them that heard him.  
4 God bearing witness thereunto, both with signs, and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own wil  

Explication.  Here we have a three fold comparison. One betwixt the Law and the Gospel. Another betwixt the chief instruments, which God used to publish his law; to wit, his holy Angels: and the chief publisher of the Gospel; that is, the Son of God himself, of infinite excellency and authority above all Angels. The third betwixt the contrary uses, and ends of the one and of the other. The law by reason of sin, armeth the curse, through the righteous judgement of God: but the Gospel offereth salvation to all true believers, through the free grace and mercy of God. All of these comparisons, agree in this; generally to declare, the exceeding great danger of not believing, & of not obeying the Gospel: insomuch as the mercy of God, most graciously and most honourably offered thereby, even to the eternal salvation of all such, as will thankfully receive it; is most wretchedly despised and rejected through unbelief.  
We know also, what our Saviour the Son of God himself, hath most fearfully pronounced, Matth chap. 11.20, 21, &c: namely, that it shall be easier for the Citizens of Tyrus and Sidon, and for them of the land of Sodom in the day of judgement: then for such as neglect his Gospel, ratified and confirmed, by so many miracles, as he wrought to the same end. Read also Heb. chap. 10.26. etc. and chap. 12.18, etc. 29. the like amplification of the greatness of this sin; agreeable to the former testimony and declaration, in the second chapter.  
It is a most fearful saying, which we read, 2. Thes. 1.7, 8, 9, 10. where the Apostle affirmeth, that The Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and which obey not unto the Gospel of our Lord jesus Christ. Who shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power, When he shall come to be glorified in his Saints, and to be made marvelous in all them that believe.  
Likewise, in the first Epistle of Peter, chap. 4. verses 17, 18. The time is come (saith the Apostle) that judgement must begin at the house of God. If it first begin at us, what shall be the end of them which obey not the Gospel of God? And if the righteous be scarcely saved, where shall the ungodly, and the sinner appear?  
The greatness, and consequently the danger of the sin of unbelief, is notably expressed by the Apostle john, in his first Epistle, chap. 5. verse 10. in that he saith, that it is even as much as if one should go about to make God a liar: which is most horrible, once to think. Read also 2. Epist. verses 8, 9 Look to yourselves (saith he to that elect Lady to whom he writeth, and to her children) that we lose not the things which we have done but that we may receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. But contrariwise, (as it followeth in the same verse) he that continueth in the doctrine of Christ, he hath both the Father and the Son.  
If ye believe not (saith the Prophet Isaiah, chap. 7.9.) ye shall not be established. It is a general sentence, to show that the mind of man is always uncertain, and restless: further than it is settled by faith, to repose itself wholly in the living God.  
Finally, for the danger of unbelief, and disobedience to the Gospel, read the fearful, but most true doctrine of our Saviour Christ, john, 3. verses 18, 19.20 21.  
He that believeth (in the Son) shall not be condemned: but he that believeth not, is condemned already, because he believeth not in the name of the only begotten Son of God.  
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.  
For every man that doth evil, hateth the light; neither cometh he to the light, lest his deeds should be reproved.  
But he that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God.  
And again, verse 36. He that believeth in the Son (saith john the Baptist) hath everlasting life: and he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.  
Thus we see the exceeding great danger of unbelief, and disobedience to the Gospel, plentifully confirmed unto us. God of his infinite mercy, give us grace to make our best use and profit, by the gracious admonitions and warnings, which are given us against the same.  
NOw, for a general conclusion of the whole doctrine of our christian belief: one thing yet further I desire to deliver, and set down unto you. That is to say; that from that which hath been hitherto said, for the interpretation and use of all and every of the Articles thereof: we may so clearly understand what manner of faith that is, whereby we are justified in the sight of God; that the question of our justification by faith, may by the due consideration thereof, be easily decided by us.  
For, we may easily perceive, that it is such a faith, as is grounded wholly upon the infallible warrant of the most holy and canonical Scriptures of God rightly understood: and not upon any human traditions, 
True justifying faith generally considered.  or unwritten verities, as they are called. Such a faith, as looketh directly to the gravous promises of God: and not to those blind encouragements, and overweening persuasions or hopes, which carnal confidence suggesteth. Such a faith, as yieldeth that only true comfort, wherewith the heart of man may sound, & boldly, comfort and rejoice itself. Such a faith, as worketh by love, and is plentiful in all good duties, both toward God and man. Gal chap. 5. verse 6. Phil. chap. 1.11. In which respect, it is worthily called the faith of the truth which is according to godliness, under the hope of eternal life. Tit. chap. 1. verses 1, 2.  
It is no idle and dead faith, such as Saint james doth justly condemn, chap. 2, verse 14, etc. It is not a bare historical, or enwrapped saith, to believe as the Church believeth: nor any doubting faith, as if it were good modesty so to believe: such as the Popish Teachers deceive the people withal. It is no such faith, as carnal gospelers do make boast of: and in the same their boasting, fear not to turn the grace of God into wantonness.  
Finally, it is no such faith, as is void of the power of godliness.  
Whereupon also, it likewise followeth; that he is no true Christian, whosoever he be: that hath such a kind of idle, historical, enwrapped, or doubting faith. Neither is the carnal, or lose worshipper, any true, or kindly, and faithful worshipper of God: but only such, as be very careful to glorify God, and to dispose of all their ways aright, in obedience to all the laws and commandments of God. According as God himself hath solemnly determined this matter in the 50. Psalm: namely, in the last verse of the Psalm, speaking thus by his holy Prophet, He that offereth praise, shall glorify me: and to him that disposeth his way aright, I will show the salvation of God.  
Such as will truly serve and please God: must worship him seriously, and in good earnest. They must also be constant: or else all former labour is lost. The true faithful Christian, continuing constant: must therewith also increase. For as we read, Rom 1.16, 17. The Gospel is the power of God to salvation, etc. whereby the righteousness of God, is revealed from faith to faith.  
And therefore it is, that the same Apostle maketh his prayer for the Thessalonians, 2. Epist, chap. 1.11. that God would make them worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith, with power That the name of our Lord jesus Christ may be glorified in them, and they in him, according to the grace of our God, and of the Lord jesus Christ. Read also Ephes. 4 verse 11, 12, 13, etc. And the Apostle Peter, 2. Epist. 3.18. Grow in grace and in the knowledge of our Lord and Saviour jesus Christ, to him be glory for ever and ever. Amen.  
Moreover, this we must know, that albeit faith is of a working nature: yet to speak properly, it doth not justify by works; but only, in that it apprehendeth Christ, whom God hath made the Lord our righteousness: yea to be even all in all, unto us, and for us. 1. Cor. 1.30. and Colos. 2.9, 10. Whereupon it is, that the Apostle Paul often affirmeth: yea that he plentifully, and strongly disputeth and proveth, that our justification is of the free grace & mercy of God: namely in his Epistles, written to the Romans, and to the Galatians.  
So that faith itself, hath no power to justify, otherwise then as an instrumental cause: and that also by the mere grace of God, which enableth it, to apprehend and lay hold upon our Saviour Christ and his righteousness. Neither hath it any power at all to work, but through the sanctification of the holy Ghost. And both of these powers also, are diligently to be distinguished For as both the fire, and the Sun, have their double force; that is, to give light, and to make warm: yet do they neither warm by their light, nor give light by their warmth: so, albeit faith doth enlighten the mind to behold the favour & grace of God in Christ jesus; & also inflameth the heart, to be zealous of all good works, to the glory of God: yet doth it no more justify by working; then fire, or the Sun do burn by that light which they give.  
Yea, and to speak more properly; it is God only, who justifieth sinners, as the alone efficient cause and fountain of justification; and that even through his mere grace, in that he forgiveth their sins for jesus Christ's sake; and imputeth his righteousness unto them. Rom. 3.24, 25, 26, 27, 28. And 2. Cor. 5.21. as was said before. As for works of obedience; they are fruits only, declaring the truth of that faith which justifieth. And so is the Apostle james to be understood, as hath been showed more at large, in the beginning of this part of our Treasury.  
Finally, it may well be observed, that when we speak generally of justification by faith: we may understand justification, to be a general fruit, of believing the whole doctrine of salvation, contained in all the Articles of our belief: as well concerning God the Father, and the holy Ghost, as the Son, etc. without neglect of any of them, though with a special respect, and relying upon the sufferings and death of our Saviour Christ.  
These are the things which I thought good to add unto all former particulars, for a general conclusion, of the whole doctrine of our christian belief.  
Now God of his infinite mercy, make us truly wise, with all his Saints and elect children, unto our eternal salvation: in the right understanding, believing, and obeying of the great mystery of Godliness, in jesus Christ our Lord. To whom, with the Father, and the holy Ghost, one true and eternal God, be all praise, honour, and glory, both now, and for ever and ever. Amen.   
FINIS.   

Verses Eucharistical: or of thanksgiving: to the honour and praise of our most gracious good God.  

THe Gospel is a jewel rare,  
And hidden from our sight:  

Gospel.  This present work a key it is,  
To bring it unto light.   

Faith is the hand, whose proper 'tis  
Thereon to lay sure hold:  

Faith. justification.  This book, this hand doth guide unto  
This precious pearl of gold.  
And by this Faith which holdeth it,  
Made just, and saved we be:  
This saving justice herein is  
At full revealed to thee.   

Repentance with the fruits thereof,  
From lively Faith that springs:  

Repentance.  Within this Book unfolded is,  
And many heavenly things.   

To wit, the chiefest Principles,  
Of doctrine pure and sound:  
Twelve Articles, whereof we have  

Articles of faith.  Of Faith, from Scriptures ground.  
The virtues of which precious pearls,  
So rare and known to few:  
Are here found out, and clearly laid  
All open to thy view.   


One God. Three Persons.  The glory of the Trinity,  
One God in persons three:  
The Father, Son, and holy Ghost,  
Presented are to thee.   

The Father of Almighty power,  

Father. Creation.  The first among the rest:  
His frame of world right glorious,  
Is lively here expressed.   

Whose wise and holy Providence,  
This mighty frame doth guide:  

Providence.  Who all, for all, but most of all;  
Doth for his Saints provide.   

His only Son, our only Lord,  
And Saviour most dear;  

Son. Conception. Birth.  Whose wonderful Conception,  
Whose like we do not hear:  
In womb of Marie Virgin still,  
By holy Ghost conceived;  
Yea born; and as all children be,  
Into this world conveyed.   


Life. Doctrine. Miracles. Sufferings. Death.  His holy life, his doctrine sweet,  
His wonders strange and rare:  
His bitter and his cursed death,  
Here lively painted are.   


Burial. Descension. Resurrection Ascension.  His burial, and power of death,  
On him thus brought to grave:  
His third days resurrection;  
Ascension eke we have.   


Sitting at the Father's right hand. Intercession.  His sitting at the Father's hand,  
In kingly Majesty;  
There making intercession,  
For us continually.   

His coming in the clouds as judge,  

Last judgement.  With power and terror great:  
When all the Nations shall be brought  
Before his judgement seat.   

Even thus; our full redemption,  

Redemption.  From sin and pains of hell:  
Wrought by the Son of God alone;  
This Book declareth well.   

Next unto whom, on holy Ghost,  

Holy Ghost.  Third Person, we rely:  
Who to his lively members all,  
All comforts doth apply.   

These lively members are dispersed  

Catholic Church.  Throughout the world so wide:  
In heavenly mansions, some with Christ;  
Are placed to abide.   

All which make universal Church,  
A joint communion:  

Communion of Saints.  Of Saints a holy fellowship;  
One head, and body one.   


Forgiveness of sins.  Whose sins & great offences are,  
Forgiven and discharged:  
And so from woeful bondage, they  
For ever are enlarged.   

Their bodies at the day of Doom,  

Resurrection of the body.  In honour all shall rise:  
To be united to their souls,  
Made holy, strong, and wise.   

A life eternal live they shall,  

Life everlasting.  In glory there to reign:  
All tears from eyes shall wiped be,  
And never feel more pain.   

These mysteries profound & deep,  
Which reason cannot reach:  
All plainly here unfolded are,  
This light God's grace did teach.  
Now blessed be that Lord our God,  
And praised be his name;  
Who by his spirit, to servant his,  
Both heart and hand did frame:  
In judgement sound, with wisdom like,  
In method plain & clear;  
This Volume large, to finish quite,  

All glory most d●e to our one only most w●se, almighty, and everliving God.  As now it doth appear.  
All let's so oft, all trials great,  
All doubts, all fears, all pain:  
All ended are, with comfort much;  
A sweet contenting gain.  
Now Father dear, we thee entreat  
Even for thy Christ his sake;  
To bless this work to those good ends,  
For which we pains did take.  
Even for the glory of thy name,  
And honour of thy Son:  
By comfort of the holy Ghost,  
Whereby it was begun.  
That we in faith may know thee Lord  
One God in Persons three:  
To serve the here, and after death,  
To reign for aye with thee.  
Amen.   
Richard Blackerbie, Minister of the Word.   

To the Christian Reader.  
THey who have taken no small pains for thee (good Christian Reader) do entreat thee to take a little pains for them, and also for thyself: in mending with thy pen the typographical errata, or any other escapes which God shall discover unto thee, in thy Book. Favourably considering this with thyself, that in a work of much and long business of this kind; easily will many human infirmities of the eye, both of the body, and also of the mind, mix themselves: yea even with the best and most careful endeavours, about the most holy and weighty things we have to deal withal. Such as in the compass of the present labour, are these which follow, and (as we hope) very few beside, of any great moment. Such as they be, we pray you to correct in manner as followeth.  

In the Preface.  
PAge. 2. line 18 read populous for popular. P. 7. l. 26. put out not.   

In the Contents of the first Book.  
Page. 1. line 21. for page, read pages. And line 26. for 109. 105.   

In the first Book.  
Page. 3. line 19 for righteous. read rigorous. P. 10. l. 36. read work. And line 39 malicious. P. 12. l. 3. please. P. 15. l. 23. for 13. read 12. 3. P. 18. l. 30. Ep●:, for 3. P. 22, last line, ad after disobedience these words, many were made sinners: so by the obedience. P. 59 5. lines of the ●orme page printed again. P: 107. l. 3●. read capacity. And P. 108. l. 14. gravity. P. 126: in the margin misericordia.   

In the second Book.  
Page, 2 line 8. a comma wanting af●er jesus. And line. 40. that is for the. P. 15. l. 2. for 6. read 61. And line 19 for would, could. And line 51. of Christ, put out of. P. 24 l. 34. read therefore. P: 26. l. 12. a more, for more a. And line 21. read ch. 5. for 3. P. 33. l. 36. 1. Tim, 2. P. 35. l. 20. in Bardelavistae, u. ● for n. P: 47. l. 16. read and of the apprehension. And line 20. read addeth for and P. 50. line 2. for of our, read of the birth of our. ● 54, l. 48, love is for hope. And l. 56, they for we. P: 57 l. 19 of his, for of the benefit of his. P. 65. l. 8. by means of diet, for any meanness of diet. P. 69. 13. the most for his most. P. 76. 41. put out 4. P. 78. 37. read appointed to a. P: 82, 35 behoveful for us to. P. 84. 1●. for 52. read 42. P. 90. 19 read for mouth may, mouth that we may. And P. 128. 24 for sodder, solder. And l. 35, for and giveth, ●●e giveth. P: 129. 50. read hypothesie for hypocrisy. P. 150, 1, for though, read because. P. 153, 19, put out, or accusation. and ●, 2● read all other as well in their superior as inferior places. & l. 21, al●o how to P 159. l. 5. imitation 〈◊〉 for imitation And l. 24, ●a●e for have. and line. 39 for who rather, read whether. P: 160. 37. put ourself. P: 164. 2. read though for according, And P 165, 1, two other, for two worthy, P. 16●, 38 And, for At. P: 167, 41. read So perf tly obedient was he to God & so perfectly loving, etc. P: 17●, read pictured. and 17, tell all my. and 48. had done their. P: 183, 23, for as, read was. P: 184, 20 for 28. read 2, 8. P. 185, 18. read, have my hope any way. P: 186, 3, read not but he. P. 189, l. 40, 41, read so great mercy being so great and, P: 190. 55. read. This first p 19 19, for then, read even. p. 203, 12. for are, read we are. p. 212, 24, read him that. And 213. 3 but half. And 214, 5. soul for son p: 215. last line, that ever they. p. 227, 49, read mighty. And 232, 37. seeing. And 23●, scourge for scorn. And 277, 20. then by his. And 291. 32, committing for omitting. p. 335, 51, read tutissi●am. p. 340, 39, read, The comfort (I say) is &c. And 141, l. 46. 47, th● the humanity. And 377, 22, let go. And 503, 32, for of, read upon. & 412, 47, but a limb, for but for a time. p 430, line 2, occupation is for occasion & l: 6, occasion for ocupation. p: 432, 20, thus for then p. 448, 40, for selves the, read selves to be the. And last ●ne, though some more. p. 450, 54, read gardedst. And 455, 24, so the coming. And 458, for them: but, read for them: it cannot b● but And 459, 13, first thing the. And 460. 39, mind all these things (to p. 463, l. 4, renew p. 464, 1, wickednesses. And l. 28, Paul universe. p. 476, 36, commanded. p. 483, 39 Beth gra●ijah. p. 502, 1, therefore. p. 505, 23, Laterane. p 518, 4, mercy. p 524. last line, read spiritual for special. p. 525, 9, for very, read verif ed. p. 529, 6, Council p. 530, were into a. p: 536, 28, vehistahavi. p: 539, 44, read (ye●●hough they be of the. for (no not of the p: 545, 55, for of then, read of these things. p: 551, 7, read Iz el p: 5●2, 20. read willingly ●alking in. p. 563, 28. for Gen. 8, read 19 p. 610, 33. for of 21, read also of.  
In that which remaineth, such hath been the blessing of God, that ●e trust very few escapes shall be found like unto these.  
And thus (good Christian Reader) craving thy friendly assistance for the correcting of that which hath escaped us: we commend thee and all the holy labours of e●●y of us; to the most gracious and honourable blessing of God our heavenly Father, (to the spiritual benefit of us all,) by the most blessed and effectual operation of the holy Ghost, through jesus Chri●● our Lord. Amen.  
Thine as their own: even ●●olly in the Lord. R. A. R. B.