THE Saints Encouragement IN EVIL TIMES: OR OBSERVATIONS Concerning The MARTYRS in general, with●some memorable Collections OUT OF 

Fox's three Volumes.  
Martin Luther.  
The Covenant and Promises.  
Living and dying by faith.    
By EDWARD LEIGH Esquire.  REVEL. 14. 13. 
Blessed are the dead which die in the LORD,  
Mori timeat qui ad secundam mortem de hâc morte transibit. Cyprian de mortal.  
LONDON, Printed by A. M. for William Lee and Thomas underhill, 1648.   

TO THE CHRISTIAN READER.  
READER,  
THe Church even in her Infancy, the Christian Church was under the cross, Stephanus lapidatus, Jacobus trucidatus, saith Austin, Stephen was stoned, and James beheaded. The Church hath had two kind of persecutions, 
When any common calamity befell the people or State, as famine, dearth, pestilence, they straightway imputed it to the Christians, saying, that they and their wicked religion were the cause thereof. Christianos ad Leonem. Tertul. Away with them to the Lion, to the stake.  one from Rome ethnical, the other from Rome papal. After the Apostles what a continual storm arose against Christians, which lasted three hundred years under the ten monsters of men those bloody Emperors, Nero, Domitian, Trajane, Antoninus, Severus, Maximinus, Decius, Valerianus, Aurelianus, Dioclesianus, whose rage was such as a man could not set his foot in Rome, but tread on the graves of Martyrs▪ Nero was the author 
* Consule Commentarios vestros, illic reperietis primum Neronem in hanc sectam●tum maxime Romae orientem Caesariano gladio ferocisse: Sed tali dedicatore damnationis nostrae gloriamur. Qui enim scit illum, intelligere potest non nisi grande aliquod bonum à Nerone damnatum. Tertul. Apol. cap. 5.  of the first grand persecution, wherein Saint Peter (as it is said) and Saint Paul were martyred at Rome, with others innumerable, and Jacobus Justus at Jerusalem, whence Tertullian inferred, That the Gospel must needs be a precious thing, because Nero hated it.  
Dioclesian raised the tenth and extremest persecution 
* Vide Euseb. lib. 8. , wherein Churches were overthrown, Bibles burned, whole Cities razed, women hanged upon trees naked with their heads downwards. The Christians yet in that time under the Heathen Emperors had many lucida intervalla, many breathing spaces under Princes not altogether so bloody. But the Popes have persecuted the Protestants for six hundred years together, and that without any intermission.  
I might exemplify in many of their cruel practices▪  
1. In their wars against the Waldenses and Albigenses.  
2. In the Massacre of France, in which the rivers were died with blood.  
3. In our tempora Mariana Queen Mary's days; Who hath not heard of bloody Bonner and Gardiner?  
4. In the rebellious insurrection in Ireland, and the cruel butchery of above 200 thousand Protestants there. Platina writes of seventeen thousand martyred by Dioclesian; but Meterane writes of 50 thousand slaughtered by the Pope only in the Low-countries, and that in the time of Charles the 5th▪ Natalis Comes of sixty thousand in France only in one year. Julius the second in seven years shed the blood of above two hundred tho●sand Christians.  
Antichrist is drunk with the blood of the Saints, Revel. 17. 6. and 18. 24. In her, that is, Babylon, now Rome, was found the blood of Prophets, that is, of all those that preached the Word of God, and of Saints, and of all that were slain upon the earth; They were put to death by the authority of the Pope. Some hold that the bitterest persecutions of the Church of God are yet to come, but two considerations may much support the spirits of God's people.  
1. The shortness of the persecutors lives, and their miserable ends for the most part.  
2. The good that comes to the Church of God by affliction and persecution. I will not speak of the short lives of many Popes, and the short reign of Queen Mary 
* Of all since the conquest her reign was the shortest, only excepting that of Richard the tyrant, but much more bloody than was his. Speeds Chro. in Q. Marie. , nor of the miserable end of many persecuting Emperors, but shall out of fox's Martyrology, instance in the exemplary punishments of some of the persecutors of our Martyrs. George Eagles (alias, 
Fox's Acts and Monum. 3d vol. pag. 1023.  Trudge over the world) hid himself in a Corn-field, and by the benefit of the height of the Corn, and breadth of the field he had escaped, had not Ralph Lurdane one of his persecutors with more malicious craft, climbed a high tree to view over the place, and so descried him.  
This persecutor a lewd fellow of life for theft and whoredom, within a few years after he had apprehended the foresaid George Eagles for gain of money, he himself was attached of felony for stealing a horse, condemned and hanged in the same place and Town of Chelmesford, where George Eagles before suffered martyrdom. A Bishop coming to Stephen Gardiner (Bishop of Winchester) on his deathbed, put him in remembrance of Peter's denying his Master; 
Fox's 3d vol. p. 95.  he answering again: said, That he had denied with Peter, but never repented with Peter, and so both stinkingly and unrepentantly died. 
See also in Fox a notable story of the death of Dr Whittington a persecutor.  doctor story was a great enemy to the Protestants in Queen Mary's days, but in Queen Elizabeth's reign he being beyond sea was by a handsome wile brought over into England, 
Fox ubi supra  and suffered as a traitor, on whom the boys sung these verses, D. Story for You I am sorry,  
The hangman must have Your gown:  
Your father the Pope, could not save You from the rope;  
For all his triple crown.  
Secondly, The people of God like Commomile, the more they were trod on the more they did spread, and (like rabbits in frosty weather) did thrive under persecution. One 
* Mr Manton on Rev. 2. 3.  saith, martyrology and catechising were the great engines by which the reformers battered down popery. Jerome compares the state of the Ch●rch under Constantine and some Christian Emperors with that under Dioclesian and some persecuting Emperors: under the former the Church increased much Potentia & divitiis, in power and wealth, but diminished virtutibus, in virtue▪ How strangely was that promise accomplished in England and France, 
Mat. 25.  Whosoever will save his life shall lose it; and whosoever will lose his life for my sake, shall find it.  
William Wolsie Martyr being in prison sent by another a noble to Richard Denton with this commendation, That he marvelled he tarried so long behind him, seeing he was the first that delivered him the book of Scripture into his hand, and told him that it was the truth, desiring him to make haste after as fast as he could. 
Fox's Acts and Monum. 3d vol. p. 433  This money and message being delivered to Denton almost a year after Wolsie was burned, his answer was this. I confess it is true, but alas I cannot burn. But he that would not burn in the cause of Christ, was afterward burned against his will; for his house was set on fire, and while he went in to save his goods he lost his life. On the contrary, some that were in prison, and purposed to suffer for the truth, were ●y the death of Queen Mary happily preserved, that being a true observation which 
* Dr Hall.  one hath, As good husbands do not put all their corn to the oven, but save some for seed, so doth God ever in the worst of persecutions.  
When Henry the fourth of France had conquered his enemies, he turned Papist, and gave this reason of it, That he might settle himself in peace and safety. Ravilliak who slew him, confessed that the reason why he stabbed him, was, because he was of two religions. It is well noted by a Reverend Divine 
* Dr Gouge on Exod. 13. 13. , That the book of martyrs was in high esteem all the days of Queen Elizabeth: All Churches by authority were enjoined to have it, so as all that would might read it. There was scarce a family of note that had it not, it was usual to spend the long winter evenings in reading it. By the constancy of Martyrs therein set out, people were much encouraged to stand to that faith which was sealed by their blood. Whether the killing of the two Witnesses be near at hand or no, I determine not, but sure there is likelihood enough of troubles and persecutions to God's people, therefore I conceive these several Tracts, Of the Martyrs in general, and Concerning our English Martyrs, Of Martin Luther a courageous Reformer, Of the Covenant and Promises, Of living and dying by faith may be very suitable to our times.  
But some may urge, that for the first subject concerning the Martyrs, there was a book long since published, styled, The mirror of Martyrs, useful that way. I deny not but that book might be profitable to divers Christians, who either wanted money to purchase or leisure to read the large book of Martyrs: But my drift in this work is to excerp only (among the many dicta facta of the Martyrs) those speeches and acts of theirs, which were specially observable. Master Co●ton (who composed the book before mentioned) hath confusedly jumbled divers things together: some of which are ordinary, though others may be remarkable, and I believe he mistakes in that which he hath of Voes, it being not consonant to the original whence he took it. He hath also the same thing twice of John & Christopher Waid. I hope therefore (though I have many things the same with Cotton, that this work will be of special use to those, who would not be ignorant of the living speeches of dying Christians. The Saints are best toward their end; so it was with Jacob and Moses, as appears in his excellent song made a little before his death, 
Deut. 32.  so David, Solomon, what an excellent Sermon and prayer did our Saviour make a little before his death. 
John 14. 15. 16. and 17. chap.  I have likewise long since put forth a Treatise of the Covenant and Promises, yet having collected divers new Observations of that excellent subject, (for some of which I was beholding to two of our worthy Lecturers 
* Mr Martial and Mr Strong.  at Westminster) I thought good to add this Tract to the rest, it being of special use always for Christians, especially in evil times. Thus hoping God will bless these my endeavours for the good of his people, I rest  
Thy true Christian Friend EDWARD LEIGH▪   

THE SAINTS Encouragement IN Evil Times.  

CHAP. I.  
Observations concerning the Martyrs in general.  
A Martyr in common use of speech, 
Vide Bezam in Act. 22. 20 Heb. 12. 4. Rev. 2. 13. & 6. 9  means one which seals his witness to the Gospel with his blood, suffers death for Christ. That's a Martyr, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the highest 
* Martyrun nomen bodiè duntaxat illis attribuitur qui mortem pro Christo perpessi sunt. Olim verò & potiss●mum aetate Cypriani, etiam illis qui à confessione nominis Christi nulla tormentorum atrocitate abduci poterant; quos eleganter Tertullianus lib▪ ad martyrs, designatos martyres nuncupat. Pamelius ad Cypriani▪ epist. 9  degree. But the word in Grammar sense, means but a witness. Tertullian calls confessors to Christ, Martyrs.  
He must suffer in a good cause for the name of Christ, 1 Pet. 4 14. Causa non poena facit martyrem. Non debet quid quisque patiatur, sed quare patiatur, attendi. Aug. contra Crescon. lib. 4. cap. 46. The cause not the punishment makes a martyr. When I consider the cause of my condemnation (said Mr Bradford) I cannot but lament, that I do no more rejoice than I do. For it is for God● verity and truth, so that the condemnation is not a condemnation of Bradford simply, 
M●Bradford to all that profess the Gospel in Lancashire.  but rather a condemnation of Christ and of his truth Bradford is nothing but an instrumen● in which Christ and his doctrine i● condemned.  
How early did martyrdom come into the world? 
D. Hall's contempl..  The first man that died, died for religion.  
One saith, 
M. pinks fourth Sermon on that Text▪ Luke 14. 26. See more there.  None are saved but Martyrs; martyrs either actually or habitually; having faith enough to encourage, and love to constrain them to be martyrs, if the honour of their profession should require it. The habit of martyrdom is included in the most fundamental principle of Christianity, love of Christ better than ourselves, self-resignation or denial.  
To suffer death for Christ is the greatest honour which can befall a man, 
Phil. 1. 29. careless in his letter to Agnes.  and such a promotion that the highest Angel in heaven is not permitted to have. 
Glascock. Fox's 3. vol p. 29. And Guide Bree 3vo. p. 38.   
In the primitive times they were wont to call martyrdom by the name of Corona Martyrij, the crown of martyrdom, and Stephen the protomartyr had his name in Greek from a crown. 
Magnificus martyrij titulus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  One woman martyr having her child in her hand, gave it to another, and offered herself to martyrdom; 
Grot. in 21. Joh. 19  Crowns (saith she) are to be dealt this day, and I mean to have one.  
Luther writing to those which were condemned to death, saith, the Lord will not do me that honour, I who have made all this bustle: It was very strange 
* Hic (sc. amor spon●●) leonis faucibus 〈…〉 eripuit, & ●uod meritò stupebat mu●dus, in medio tot ac etiam potentum hostium, infimo homuncioni & longam vitam prorogavit, & placidam mortem intra domesticos parictes concessit. Brightman in cant. 6. 2  that one who had so provoked the Pope and all his potent party, should die quietly in his bed.  
Bernard saith there are three sorts of martyrs, 1. Martyrs voluntate solùm, in will only, so all the godly are martyrs. 2. Voluntate & opere, in will and act; those who cheerfully lay down their life for Christ's cause. 3. Opere solum, in act only; so the children of Bethlehem, 
Spanhom. Dub. Evan p●r ●. Dub 84.  Mat. 2. 16. This was rather a passive than an active martyrdom, and improperly so called, since to true martyrdom not only slaughter and a good cause are requisite, but a will and intention of undergoing death for Christ's sake.  
It is a question among the Schoolmen why Christ should so complain in his sufferings, as in the garden and on the cross, and yet the martyrs suffer so cheerfully.  
1. They suffered for God, and Christ from God.  
2. They suffered in their bodies, Christ in his soul, and the wrath of God, Isa. 43. 10.  
3. Their sufferings were mixed with joy and comfort, exuberance of joy sometimes. Christ's sufferings on the cross were void of all comfort, Mat. 27. 46. and there was a suspension of divine influence.  
M. Ball in his catechism saith, The testimony of conscience is a strong argument to prove that there is a God, and the constancy of the Saints 
* Ex illa tanta multitudine omnis generis sexusque hominum tot locis ac saeculis distinctorum, qui pro hac religione mori non dubitarunt, colligendum, magnam aliquam tantae constantiae fuisse causam, quae alia cogitart non potest, quam lux veritatis Grot. de veritate Rel. Christ. l. 2.  is a good reason to prove the Scriptures to be the Word of God, both these main principles of religion may be then confirmed from the carriage and courage of the Martyrs.  
First, 
See Foxes 1. volume in Bilney, and 2. vol. p. 300.  How forcible was the working of conscience in some of them! Bilny and Bainham at first recanted, but what a hell did they feel in their consciences till they returned to God and bewailed their abjuration! On the contrary, what ravishing comfort did Robert Glover enjoy a little before his martyrdom? Dear wife (saith Sanders 
* In a letter to his wife Fox. 3. vol. p. p. 138. ) riches I have none to leave behind me, wherewith to endow you after this worldly manner, but the treasure of tasting how sweet Christ is unto hungry consciences (whereof I thank my Christ I feel part, and would feel more) I bequeathe unto you, and to the rest of my beloved in Christ to retain the same in sense of heart always.  
Secondly, 
See Rawlins and William Sparrow.  The Martyrs constant suffering may much establish us in the assurance of the Scriptures coming from God.  
1. Observe the number of those which suffered for the truth, of all sorts and conditions, stout and tender, noble and base.  
Famesius departing out of Italy is reported to have said, 
Sleid con● l 17.  That he would make such a slaughter in Germany that his very horse might swim in the blood of the Lutherans. So much blood of the Protestants was spilled in France that the very rivers in the streets flowed with blood. The Duke of Alba sitting at his Table 
* Meter. hist. de reb. Belg. l. 15.  said, that he had taken diligent pains in rooting out the tares of heresies, having delivered 18000 men in the space of six years only to the hands of the hangman. 
From the beginning of the Jesuits to 1580. (being the space of 30 years) almost 900 thousand Protestants were put to death in France, England, Spain, Italy, Germany, and other parts of Christendom. Reverend Cranmer, learned Ridley, Down right Latimer, zealous Bradford, pious Philpot, patient Hooper. Fuller. on Heb. 9 10.   
Within the compas●e of less than four years' continuance, there died in England in Q. Mary's reign 277 persons, without regard 
* Speeds chron. in Q. Mary. Neither in Q Elizabeth's reign, nor in the reign of K. James, nor King Charles, was any Papist put to death merely for his conscience.  of degree, sex or age. In the heat of those flames were consumed five Bishops, one and twenty Divines, eight Gentlemen, eighty four Artificers, one hundred husbandmen, servants and labourers, twenty six wives, twenty widows, nine virgins, two boys, and two infants.  
Secondly, The persecutors could neither by torments nor pleasures induce them to deny the truth.  
When Valens the Emperor coming to Caesarea commanded Basil to assent to the Arians, and threatened to banish and punish him if he obeyed not, Pueris (saith Basil) illa terriculamenta proponenda sunt, sibi verò vita eripi potest, sed confessio veritatis eripi non potest. Those bugbears were to be propounded to children, but for his part (said he) though they might take away his life, yet they could not hinder him from professing the truth. When King Lysimachus threatened Cyrenaeus Theodorus with hanging, 
Cic quest. Tusc. l. 1.  Istis quaeso (saith he) ista horribilia minitare purpuratis tuis: Theodori quidem nihil interest, humine an sublimè putrescat. Threaten those terrible things to thy brave Courtiers, Theodorus cares not whether he rot in the air, or on the ground. Cyprian said Amen 
* S. Cyprian●● senten●i●m in se latam audiens, dixit gratias ago Deo omnipotenti, qui me à vinculis hujus corporis dignatur absolvere▪ Pont. in vita Cypriani.  to his own sentence of martyrdom, and the Proconsul bidding him consult about it, he answered, In re tam justa 
* Aug Ser. de Cypr.  nulla est consultatio.  
Bonner said, A vengeance on them, I think they love to burn.  
When the Proconsul threatened Andrew the Apostle with the cross, if he left not off his preaching, I would never (said he) have preached the doctrine of the cross, if I had feared the suffering of the cross.  
Jerom in the life of Paulus the hermit reciteth a story of a certain soldier, whom when the praetor could not otherwise with torments remove from his Christianity, he devised another way, which was this: he commanded the soldier to be laid upon a soft bed in a pleasant garden among the flourishing lilies and red roses; 
Fox's Acts and Mon. vol. 1 p. 8●.  which done, all others being removed away, and himself there left alone, a beautiful harlot came to him, who embraced him, and with all other incitements of an harlot, laboured to provoke him to her naughtiness. But the godly soldier fearing God more than obeying flesh, bit his own tongue with his teeth, and spit in the face of the harlot, as she was kissing him, and so got he the victory by the constant grace of the Lord assisting him.  
Thirdly, 
See in Io. Hus. Jerom of Prague. Hen. Voes. Pet. Serre. Ia. Bainham. Anth. Person. An. Askew  The Martyrs suffered with much comfort, courage and assurance of their salvation, going to the fire as to a feast, calling the coals roses, and the day of their martyrdom, their marriage day.  
I am to die (said Bishop Ridley 
* In a letter to his kindred & friends at his farewell. Fox. vol. 3. pa. 506. ) in defence of God's everlasting truth and verity, which death I shall by God's grace willingly take with hearty thanks to God therefore, in certain hope without any doubting to receive at God's hand again of his free mercy and grace everlasting life.  
Rowland Taylour departing hence in sure hope without all doubting of eternal salvation, 
D. tailor in his last will and testament. Fox. vol. 3. p. 175.  I thank God my heavenly Father through Jesus Christ my certain Saviour. Amen.  
They thanked their Judges for condemning them, Sententiis vestris gratias agimus, 
Crudelitas vestra gloria est nostra ●ert. ad Scap. c. 5.  cum damnamur à vobis à Deo absolvimur. Tertul. Apol. c. 5.  
The Martyrs were eminent in many graces.  
1. In humility. They neither called themselves martyrs, nor did they give way to others so to entitle them, 
Euseb. eccles. hist▪ l. 5.  but if any in epistle or speech so named them, they did sharply reprove them, saying, That this appellation was due to Christ alone, which only is a faithfall witness to the truth.  
Ignatius in his Epistles saith, I salute you, who am ultimus, the last and least of all: and so in another Epistle, Tantillitas nostra.  
Lord (said Hooper) I am hell, 
In a praie● a little before his death.  but thou art heaven, I am a sink of sin, but thou art a gracious God, and a merciful Redeemer.  
2. In love to God and Christ. 
F●xes vol● 3. p. 154. See the subscriptions of Brad●ord● letters.  Ignatius called Christ his love, Amor meus crucifixus est, said he, My love was crucified.  
None but Christ, none but Christ, said John Lambert.  
They offered to some of them gifts and honours to take them off, to which one well answered, Do but offer me somewhat that is better than my Lord Jesus Christ, and you shall see what I will say unto you.  
3. In love to the brethren, and one another. 
Tertul. Apolog. c, 39  Ejusmodi vel maximae dilectiovis operatio notam nobis inurit penes quosdam, vide inquiunt, ut invicem s● diligant. In the primitive times the cry of the Heathens was, See how they love one another, See how they are ready to die for one another. How did they express their affection to one another likewise by their gilt pence, nutmegs, and other tokens which they sent to one another, and by their hearty prayers?  
4. In 
* See M. Kerby, Io. Rogers, D. Farrar,  patience, Victi sunt Gentiles, & eorum Idololatria, non à repugnantibus, sed à morient●bus Christianis. Aust.  
5. In liberality to the poor. 
* See in B. Hooper   
6. In fidelity, John Bradford had often leave of his keeper, while he was in prison, to go see a friend, and he returned to his prison again rather before his time.  
7. In zeal and fervency in 
* See B. ●ati●er▪  prayer.  
8. In mildness 
* See Archbishop Cran●er.  and forgiving their enemies.   

CHAP. II.  
Some memorable Collections concerning the Martyrs, especially out of Foxes three large volumes.  

Polycarpus.  
EVsebius 
* Hist. Eccles. l. 5. c. 19  saith he was wont to say when he fell into the company of heretics: Bone Deus in quae me tempora reservasti? Good God what times hast thou kept me for?  
When Martion the heretic casually met him and said, Cognoscis nos? Dost thou know us? Polycarpus answered, Cognosco primogenitum diaboli, I know the first born of the devil.  
Being urged by the proconsul to deny Christ, he answered: I have served him 86. 
* Hilarion morti proximus dixisse fertur, egredere, quid times? egredere anima mea, quid du●itas? septuaginta propè annis serviisti Christo, & mort●m times? Hier. epist. ●am. lib. 3. & in ejus vit●▪  years, and he hath not once hurt me, and shall I now deny him?  
When he should have been tied to the stake, he required to stand untied, saying: 
Euse. hist. Eccles▪ Permi●tite me sic, inquit, Qui enim mihi dedit velle larg●etur & posse; atque ipsum tollerabilem faciet voluntati ignem ardentem. Smyrnensis Ecclesiae epistola, de S. Polycarpi Martyrio.  Let me alone (I pray you) for he that gave me strength to come to the fire, will also give me patience to abide in the same without your tying.   

Ignatius.  
Being led from Syria to Rome, 
A Syria Romam usque terra marique cum testiis de pugno, noct● ac interdiu alligatus de cem Leopardis (quae est militaris custodia) qui & beneficio affecti pejores. fiunt, utinam fruar bestiis mihi paratis, quas opto veloce● mihi inveniri, quas & blanditiis demulcebo, ut citius me devorent, non ut quosd●m me●uentes non attigerunt, sed & si ipsae aversae nolint, ego illas vi adigam. Ignatii epistola ad Romanos.  there to be devoured, he wished by the way as he went, that he were in the midst of those beasts which were ready to rent him in pieces, and that their appetites might be whetted to dispatch him quickly, fearing lest it should happen to him as to some other Martyrs, that the beasts out of a kind of reverence and humanity, would not dare to approach unto him; being ready, he said, rather to provoke them to fight, then that they should suffer him so to escape.  
It is reported of him, by some popish writers (quam verè ipsi viderint) that he was so frequent in rolling the name of Jesus in his mouth, that when he died, there was ingraved and written in his heart the character of that name in golden letters: This may be fabulous, but Christ was very dear unto him, he called him his love, meus amor crucifixus est 
* Ignatii epistola ad Romanos. , my love (said he) is crucified.  
When he heard the lions roaring, he said; I am the Lord's wheat 
* Fr●mentum sum Dei, dentibus ferarum molo● ut mundus panis Dei inveniar. Ignat ep▪ ad Rom.  that must be ground with the teeth of wild beasts, that I may be found pure bread.  
Ignis, crux, ferarum concursus, (sectiones, lanienae) ossium discerptiones, membrorum concisiones, totius corporis contritiones & diaboli tormenta in me veniant, tantummodo ut Jesum nanciscar. Id. ibid.  
Come (saith he) fire, gallows, wild beasts, breaking of bones, tearing of members, contrition of the whole body, and torments from the devil, so that I may gain Christ.  
After all his sufferings he said, now I begin to be a Disciple.   

John Hus.  
Martin Luther in his preface to Daniel, calls him, sanctissimum Martyrem, a most holy Martyr, where he rehearseth also this prophecy of his: They shall now burn a Goose (for Hus in the Bohemian tongue signifies a Goose) but a Swan 
* Luther in the Bohemian language signifieth a swan. Fox's Acts and Mon. 1. vol p. 820.  shall come after me, which shall escape their burning.  
The Bishops caused to be made a certain crown of paper almost a cubit deep, in the which were painted three devils of wonderful uglyshape, and this title set over their heads, Haeresiarcha 
* A Ring leader and Captain of an heresy. . The which when he saw, he said, My Lord Jesus Christ for my sake did wear a crown of thorns, why should not I then for his sake again, wear this light crown, be it never so ignominious? Truly I will do it, and that willingly.  
You knew how before my Priesthood (which grieveth me now) I have delighted to play oftentimes at chess, 
Fox's 1. vol. p 830. John Has repents his playing at chess.  and have neglected my time, and have unhappily provoked both myself and others to anger many times by that play.   

Jerome of Prague.  
He being condemned by the council of Constance, thus prophesied, Et cito vos omnes, ut respondeatis mihi coram altissimo & justissimo judice post centum annos. 
Fox's 1●vol. p. 830  Here I cite you to answer unto me before the most high & just Judge within a hundred years.  
He said thus to the Executioner, make the fire in my sight, for if I had feared it I had never come hither.   

Henry Voes and John Esch.  
Henry Voes and John Esch friars, 
Fox's Acts and Mon. vol. 2 p. 102. K. Hen.  being burned at Brussels, one of them seeing that fire was kindled at his feet, said, Me thinks ye do straw rooses under my feet.   

Peter Moice.  
One of the Martyrs which suffered in Germany, being called befor● the Senate at Dornick, they bega● to examine him of certain articles 〈◊〉 religion. To whom as he was abou● to answer boldly and expressly t● every point, 
Fox's Act, and Mon. in 2. vol. Henry 8. p. 122.  they interrupting him▪ bad him say in two words, either yea or nay: Then said he, If ye will not suffer me to answer for myself it matters of such importance, send me to my prison again among my toad● and frogs, which will not interrup● me while I talk with my Lord my God.   

Peter Serre.  
One of the Martyrs which suffered in France, 
Fox's Acts and Mon. 2. vol p 143. Plures efficimur quotiesme timur a vobis. Ter.  being put to the fire stood so quiet, looking up to heaven all the time of his burning, as though he had felt nothing, bringing such admiration to the people, that one of the Parliament said, that way was not best to bring the Lutherans to the fire, for that would do more hurt then good.   

Bartholomew Hector.  
A French Martyr at his death, 
Fox's ib▪ p. 155.  praying and speaking heavenly to the people, and taking his death patiently, many of the people wept, saying, why doth this man die which speaketh of nothing but of God?   

Pomponius Algerius.  
An Italian Martyr, 
Fox's Acts and Mon. 2. vol p. 183.  thus underwrites a comfortable letter of his to some of his Christian friends,  
From the delectable Orchyard of Leonine prison.   

Patrick Hamelton.  
Certain faithful men being present the same time when this Scottish Martyr was in the fire, 
Fox's 2. vol. K. Henry the 8. p. 238.  they heard him to cite and appeal the black friar called Cambell that accused him to appear before the high God, 
See the like prophetical speech of Philbert Hamlin in Foxes●. vol. p 151. And of a poor man in Calais, p 565. And of Roger Holland, 2. vol. p. 145.  a● general Judge of all men, to answer to the innocency of his death and whether his accusation were ju●● or not, between that and a certai● day of the next month, which h● there named. By the same witness● it is testified, that the said friar died immediately before the day came without remorse of conscience, that he had persecuted the innocent.   

Thomas Bilney.  
His first conversion was by reading the new Testament set out by Erasmus, and particularly, 1 Tim. 1. 15. At the last (saith he) I heard speak of Jesus, even than when the new Testament was first set forth by Erasmus, which when I understood to be eloquently done by him, being assured rather for the Latin then for the word of God (for at that time I knew not what it meant) I bought it even by the providence of God, as I do now well understand and perceive: And at the first reading (as I well remember) I chanced upon this sentence of St Paul (O most sweet and comfortable sentence to my soul) in his first epistle to Timoth. chap. 1. vers. 15. 
Fox's Acts and Mon in 2. vol K He. 8. p. 268.  It is a true saying and worthy of all men to be embraced, that Christ Jesus came into the world to save sinners, of whom I am the chief. This one sentence through God's instruction and inward working, which I did not then perceive, did so exhilarate my heart, being before wounded with the guilt of my sins, and being almost in despair, that immediately I felt a marvellous comfort and quietness, in so much that my bruised bones leapt for joy. 
Psal 50.   
After this, the Scripture began to be more pleasant unto me then the honey or the honeycomb.  
Latimer calls him in his Sermons, 
Fox's Acts and Mon. 2. vol. K He. 8. p. 271, 27●. And 3. vol. p. 450.  blessed Saint Bilney, and shows how he was converted by him, and in what anguish of soul Bilney was in after his abjuration, and that he returned again and suffered for the Gospel.  
Being in the prison he divers time proved the fire by putting his finge● near to the candle: At the first touc● of the candle, his flesh resisting, an● he withdrawing his finger, did afte● chide his flesh in these words, Qu● (inquit) unius membri inustione● ferre non potes, 
Soultet. Annal. Anno 153  & quo pacto cras t●●tius corporis conflagrationem tolerabi● What (saith he) canst not tho● bear the burning of one member and how wilt thou endure to mor● row the burning of thy whole body▪ The night before his execution, divers of his friends resorted unto hi● in the Guild Hall where he was kep● amongst which one of them findin●● him eating an Alebrew with a cheerful heart and quiet mind, said, that he was glad to see him at that time so shortly before his painful an● heavy departure, so heartily to refresh himself: 
Fox's 2. vol p. 277.  Whereunto he answered, O said he, I follow the example of the husbandmen of the country, who having a ruinou● house to dwell in, yet bestow cos● as long as they may to hold it up▪ And so do I now with this ruinous house of my body, and with God's creatures, in thanks to him, refresh the same as ye see. Then sitting with his said friends in godly talk to their edification, some put him in mind, that though the fire which he should suffer the next day, should be of great heat unto his body, yet the comfort of God's Spirit should cool it to his everlasting refreshing. At this word the said Thomas Bilney putting his hand toward the flame of the candle burning before them (as also he did divers times besides) and feeling the heat thereof, O (said he) I feel by experience, and have known it long by Philosophy, that fire by God's Ordinance is naturally hot, but yet I am persuaded by God's holy Word, and by the experience of some spoken of in the same, that in the flame they felt no heat, and in the fire they felt no consumption: and I constantly believe, howsoever that the stubble of this my body shall be wasted by it, 
Fox ubi supra.  yet my soul and spirit shall be purged thereby, a pain for the time whereon followeth 〈◊〉 unspeakable. And then most co●fortably entreated of Isa. 43. 1, 2. well in respect of himself, as app●●ing it to the particular use of friends there present, of whom for took such sweet fruit therein, the they caused the words to be 〈◊〉 written on tables, and some in the books. The comfort whereof (〈◊〉 divers of them) was never tak● from them to their dying day.   

James Bainham.  
As he was at the stake in the mid● of the flaming fire which had ha● consumed his arms and legs, 
Fox's ●. vol. K. He. 8. p. 301.  he spak● these words: O ye Papists, behold 〈◊〉 look for miracles, and here now y● may see a miracle, for in this fire I f●●● no more pain, then if I were in a bed● down: but it is to me as a bed of rose●▪   

William Tyndall.  
For his notable pains and travel he may well be called the Apostle o●England in this our later age. 
Fox's Acts and Mon. 2. vol. p. 361.   
He translated the new Testament, and five books of Moses; for his faithfulness therein, observe his own words, I call God to record against the day we shall appear before our Lord Jesus, 
Fox's Acts and Mon. vol. 2. p. 367.  to give our reckoning of our doings, that I never altered one syllable of God's words against my conscience, nor would do this day, if all that is in earth, whether it be honour, pleasure or riches, might be given me.  
There was at Antwerp on a time amongst a company of Merchants, as they were at Supper, a certain juggler which through his diabolical enchantment of art magical, would fetch all kind of viands and wine from any place they would, and set it upon the table presently before them, 
Fox ib. Tindall said I will go and see this, but I will set my faith to believe t●e contrary.  with many other such like things. The same of this juggler being much talked of, it chanced that Master Tindall heard of it, he desired certain of the merchants that he might also be present at Supper to see him play his parts. The Supper was appointed, and the Merchants with Tindall were there prese●●▪ Then the juggler being required 〈◊〉 play his feats, 
The power of God's Saints against the devil.  and to show his cunning, after his wonted boldness began to utter all that he could d● but all was in vain. 
He said, I cannot do it, for there sits the man (pointing to Tindal) who holds my hands.  At the last w●● his labour, sweating and toili●● when he saw that nothing would 〈◊〉 forward, but that all his encha●●●ments were void, he was compell● openly to confess, that there w●● some man present at supper, whi●● disturbed and letted all his doings.  
He cried at the stake with a fe●vent zeal and a loud voice, 
* He was burned at Filford in Flanders.  Le● open the King 
Fox ib.  of England's eyes.   

John Lambert.  
After that his legs were consum●●● and burned to the stumps, he lifti●● up such hands as he had, and his fingers ends flaming with fire, 
Fox's Acts and Mon. 2. vol. p. 427.  cri● unto the people in these words, No● but Christ, none but Christ.   

Anthony Person.  
He being come to the place of ●●●ecution, with a cheerful countenance embraced the post in his arms, and kissing it, 
Fox's Acts and Mon. 2d. vol p. 554.  said, Now welcome mine own sweet wife; for this day shall thou and I be married together in the love and peace of God.   

Henry Filmer.  
He said to Person and Testwood, two other Martyrs which died with him, 
Foxes●d. vol. p. 555. The like words spoke the L. Cromwell to the L. Hungerford, they both going to their death.  Be merry my brethren and lift up your hands unto God, for after this sharp breakfast, I trust we shall have a good dinner in the kingdom of Christ our Lord and Redeemer. At the which words Testwood lifting up his hands and eyes to heaven, desired the Lord above to receive his spirit. And Anthony Person pulling the straw unto him, laid a good deal thereof upon the top of his head, saying, This is God's hat; now I am dressed like a true soldier of Christ, by whose merits only I trust this day to enter into his joy. Many which saw their patitient suffering, confessed that they could have found in their hearts (at the present) to have died with them.   

Adam Damplip.  
He understanding from the Keepe● that he should soon suffer, was ye● merry and did eat his meat as wel● as ever he did in all his life, in so much that some at the board said unto him, that they marvelled how he could eat his meat so well, 
Fox's Acts and Mon. vol. 2d. p 564.  knowing he was so near his death. Ah master▪ quoth he, do you think that I hav● been God's prisoner so long in the Mar● shalsey, and have not yet learned to die Yes, yes, and I doubt not but God wi●● strengthen me therein.   

Kerby.  
Master Wingfield said to Kerby 〈◊〉 prison, Remember the fire is ho● take no more upon thee then tho● canst perform, 
Fox's Acts and Mon. vol. 2d p. 586.  the terror is grea● the pain will be extreme, and life 〈◊〉 sweet: Better it were betime to sti●● to mercy, while there is hope of lif● then rashly to begin and then to shrink. To whom Kerby replied, Ah, Master Wingfield, be at my burning and you shall say, there standeth a Christian soldier in the fire: for I know that fire and water, sword and all other things are in the hands of God, and he will suffer no more to be laid upon us than he will give us strength to bear.   

Anne Askew.  
Pray, pray 
* She said so twice. Fox's Acts and Mon. vol. ●d. p. 576, 578. Sanders saith the s●me twice. George Marsh saith, pray, pray, pray, never more need. Fox's Acts and Mon. vol. 3d. p. 235. , pray.  
To her confession in Newgate she thus subscribes.  
Written by me Anne Askew, that neither wisheth death, nor feareth his might, and as merry as 
* Fox's Acts and Mon. vol. ●d. p 576. Fox's Acts and Mon. vol. 2d. p. 580.  one that is bound towards heaven.  
Wrisley Lord chancellor sent her letters (being at the stake) offering to her the Kings pardon if she would recant, who refusing once to look upon them, made this answer again, that she came not thither to deny her Lord and Master.   

Sir George Blague.  
He being one of the King's privy Chamber, was condemned and appointed to be burned, 
Fox's Acts and Mon. 2d. vol p. 586, 587.  but being pardoned by the King, and coming after into his presence; Ah my Pig (saith the King to him, for so he was wont to call him) Yea, said he, if you● majesty had not been better to m● then your Bishops were, your Pig had been roasted ere this time.   

Mr John Rogers.  
That morning he should be burned he was found asleep, 
Fox's Acts and Mon. vol. 3d p. 130.  and could scarce with much jogging be awaked: At length being raised and waked, and bid to make haste, the●● said he, if it be so I need not to ti● my points.  
The sunday before he suffered, he drank to Mr Hooper, being then underneath him, 
Fox's Acts and Mon. vol. 3d. p. 130.  and bade them commend him unto him, and tell him there was never little fellow would better stick to a man, than he would stick to him, presupposing they should both be burned together, although it happened otherwise, for Mr Rogers was burnt alone.  
He was the Protomartyr of all the blessed company that suffered in Queen Mary's time, 
He was a bold Israelite that first s●t his foot into the red sea says D. Hall. Fox's Acts and Mon. 3d. vol p. 131.  that gave the first adventure upon the fire. His wife and children being eleven in number, ten able to go, and one sucking on her breast, met him by the way as he went toward Smithfield; this sorrowful sight of his own flesh and blood could nothing move him, but that he constantly and cheerfully took his death with wonderful patience in the defence of Christ's Gospel.   

Laurence Sanders.  
He seeming to be somewhat troubled at his lodging, one which was there about him asked him how he did: 
Fox's Acts and Mon.  In very deed (saith he) I am in prison till I be in prison: Meaning, that his mind was unquiet until he had preached, and that then he should have quietness of mind, though he were put in prison. He that did lie with him in prison in the same bed, reported that he heard him say, that even in the time of his examination he was wonderfully comforted, in so much as not only in spirit but also in body, he received a certain taste of that holy communion of Saints, whilst a most pleasant refreshing did issue from every part and member of the body, unto the seat and place of the heart, and from thence did ebb to and fro unto all the parts again.  
At Coventry (where he was burned) a poor Shoemaker which was wont to serve him of shoes, came to him and said; O my good master, God strengthen and comfort you Gran mercy good Shoemaker, 
Fox's Acts and Mon. vol. 3d p. 140.  quoth Master Sanders, and I pray thee to pray for me, for I am the unmeetest man for this high office, that ever was appointed to it; but my gracious God and dear Father is able to make me strong enough.  
When he came to the fire he fell to the ground and prayed, than he rose up again and took the stake to which he should be chained, in his arms, 
Id. ib.  and kissed it, saying: Welcome the cross of Christ, welcome everlasting life: and being fastened to the stake, and fire put to him, full sweetly he slept in the Lord.  
In the beginning of Q. Mary's time, there being a communication between Laurence Sanders and D. Pendleton, the Doctor took upon him to comfort Mr Sanders all that he might, admonishing him not to start aside, 
Fox's Acts and Mon. vol. 3. p. 140, 141.  having put his hand to God's plough; I will see said he (being a fat man) the utmost drop of this grease of mine molten away, and the last gobbet of this flesh consumed to ashes, before I will forsake God and his truth. Sanders on the other side seemed so fearful and feeblespirited, that he seemed rather to fall quite from God's word which he had taught, then to stick to his profession and abide by his tacle, but after Sanders suffered most willingly, and Pendleton played the Apostata.   

Mr John Hooper.  
Being at Zarick with Bullinger, at his parting with him he promised to write unto him how it went with him. 
B. Hooper prophesieth of himself.  But the last news of all I shall not be able to write: for there, said he (taking M. Bullinger by the hand) where I shall take most pains, 
Fox's Act, and Mon. vol. 3d. p. 145.  there shall you hear of me to be burned to ashes, and that shall be the last news, which I shall not be able to write unto you, but you shall hear of me.  
When Mr Hooper being made Bishop of Worcester and Gloucester should have his Arms given him by the Herald, as the manner is for every Bishop to have his Arms assigned unto him (whether by the Bishops or herald's appointment is uncertain) the Arms to him allotted was a Lamb in a fiery bush, 
Fox ibid. p. 146.  and the sunbeams from heaven descended down upon the Lamb, rightly denoting as it seemed, the order of his suffering, which afterward followed.  
His life was so pure and good, that no kind of slander (although divers went about to reprove it) could fasten any fault upon it. I know not one of all those virtues and qualities required of St Paul in a good Bishop, 
Epistle to Timothy.  lacking in this good Bishop.  
Bishop Ridley and he differed about the ceremonies, 
Fox's Acts and Mon. vol. 3d p 147.  yet both being in prison for the truth's sake they were reconciled.  
Every day his manner was to have to dinner a certain number of poor folk of Worcester by course, 
While he was Bishop of Gloucester and Worcester in K. Edw. time.  who were served by four at a mess, with whole and wholesome meats: and when they were served (being afore examined by him or his Deputies of the Lord's prayer, the Articles of their faith, 
Fox's Acts and Mon. vol. 3d. p. 148.  and ten Commandments) than he himself sat down to dinner, and not before.  
Sir Anthony Kingston his friend coming to him a little before his death, 
Fox's Acts and Mon. 3d. vol p. 153.  used these words, Life is sweet and death bitter, to whom he replied, that the death to come was more bitter, and the life to come more sweet.  
A blind boy being brought unto him, who had not long afore suffered imprisonment at Gloucester for confessing of the truth, Master Hooper after he had examined him of his faith and the cause of his imprisonment, beheld him steadfastly, and (the water appearing in his eyes) said unto him: 
Id. ib.  Ah poor boy, God hath taken from thee thy outward sight, for what consideration he best knoweth; but he hath given thee another sight much more precious, for he hath endued thy soul with the eye of knowledge and faith: God give thee grace continually to pray unto him, that thou lose not that sight, for then shouldst thou be blind both in body and soul.  
Being at the stake, and having entered into his prayer, a box wa● brought and laid before him upon▪ stool with his pardon (or at least feigned so to be) from the Queen if he would turn: At the sight where of he cried, 
Fox's Acts and Mon vol 3d. p. 154.  If you love my soul away with it, if you love my soul away wit● it. The box being taken the Lor● Shandoys said, Seeing there is no remedy dispatch him quickly. Master Hooper said, good my Lord, I trust you will give me leave to make an end of my prayers.   

Doctor Taylor.  
He told the sheriff and others (who laboured to turn him to the Popish religion) that he had been deceived himself, and was like to deceive a great many of Hadley of their expectation. I am (said he) as you see, a man that hath a very great carcase, which I thought should have been buried in Hadley Church-yard, 
Fox's Acts and Mon. vol. 3. p. 176.  if I had died in my bed as I well hoped I should have done; but herein I see I was deceived: and there are a great number of worms in Hadley Church-yard which should have had jolly feeding upon this carrion, which they have looked for many a day: but now I know we be deceived, both I and they; for this carcase must be burned to ashes, and so shall they lose their bait and feeding that they look to have had of it.  
Having light off his horse in his journey to Hadley a little afore he suffered, 
Id. Ibid. 177.  he leapt and fet a frisk or twain, as men commonly do in dancing: 
Another Martyr said, hold out faith and patience your work is almost at an end.  Mr Doctor quoth the sheriff, how do you now, he answered; well, God be praised good Mr Sheriff, never better, for now I know I am almost at home, I lack not past two styles to go over, and I am even at my father's house.  
The same morning in which he was called up by the sheriff to go to his burning (about three of the clock in the morning) being suddenly awaked out of his sound sleep, 
Fox's Acts and Mon. vol. 3d. p. 179.  he sat up in his bed, and putting on his shirt, had these words, speaking somewhat thick after his accustomed manner: Ah whoreson thieves, ah whoreson thieves, rob God of his honour, rob God of his honour.  
Afterward being risen and tying his points, he cast his arms about a balk which was in the chamber between Mr Bradford's bed and his: 
Id. ib.  and there hanging by the hands, said to Master Bradford: O Master Bradford, quoth he, what a notable swing should I give if I were hanged?   

William Hunter.  
His mother said to him a little before his suffering, that she was glad that ever she was so happy to bear such a child which could find in his heart to lose his life for Christ's name sake. Then William said to his mother, 
Fox's Acts and Mon. vol. 3d. p. 193.  for my little pain which I shall suffer, Christ hath promised me mother (said he) a crown of joy, may you not be glad of that mother? with that his mother kneeled down on her knees, saying; I pray God strengthen thee my son to the end, yea I think thee as well bestowed as any child that ever I bare.  
Being at the stake, he said, Son of God shine upon me, and immediately the sun in the firmament shone out of a dark cloud so full in his face, 
Fox ibid. 193, 194.  that he was constrained to look another way, whereat the people mused because it was so dark a little time before.   

John Lawrence.  
He being not able to go (because his legs were so worn with heavy irons in prison, 
Fox's Acts and Mon. vol. 3d. p. 200.  and his body weakened with evil keeping) was born to the fire in a chair, and he sitting in the fire, the young children came about the fire and cried as well as young children could speak, saying, Lord strengthen thy servant and keep thy promise, Lord strengthen thy servant and keep thy promise.   

Dr Farrar Bishop of St David's.  
One Richard Jones a knight's son coming to M. Farrar a little before his death, seemed to lament the painfulness of the death he had to suffer, unto whom the Bishop answered again to this effect, saying, that if he saw him once to stir in the pains of his burning, 
Fox's Act● and Mon. vol. d●2.  he should then give no credit to his doctrine. And as he said, so he right well performed the same; for so patiently he stood, that he never moved, but even as he stood, holding up his stumps, so still he continued, till one Richard gravel with a staff dashed him upon the head, and so struck him down.   

Rawlins White.  
The Bishop of Landaffe asking him whether he would revoke his opinions or no. 
Fox's Acts and Mon. vol. 3d. 219.  Surely (said Rawlins) my Lord, Rawlins you left me, and Rawlins you find me, and by God's grace Rawlins I will continue.  
The night before he was to suffer, he sent to his wife, and willed her by the messenger that in any wise she should make ready and send unto him his wedding garment, meaning a shirt, which afterward he was burned in.  
As he went to the place of execution, in his way his poor wife and children stood weeping, 
Fox ib. p. 220. See before in Rogers.  and making great lamentation: the sudden sight of whom so pierced his heart, that the very tears trickled down his face, but he soon after, as though he had misliked this infirmity of his flesh, began to be as it were altogether angry with himself, in so much, that in his striking his breast with his hand, he used these words; Ah flesh, stayest thou me so? wouldst thou fain prevail? well, I tell thee do what thou canst, thou shalt not by God's grace have victory.   

Thomas hawks.  
Darbishire Bishop Bonner's kinsman said unto him, that he was too curious, for he would have nothing but his little pretty God's book. And is it not sufficient for my salvation? said hawks: 
Fox's Acts and Mon. vol. 3d p. 257.  Yes (said he) it is sufficient for our salvation, but not for our instruction: God send me the salvation (said hawks) and you the instruction.  
Some of hawks his friends privily desired him, that in the midst of the flame he would show them some token if he could, whether the pain of suffering were so great, that a man might not therein keep his mind quiet and patient. Which thing he promised them to do, 
Fox's Acts and Mon. vol. 3d p. 265, 266.  and so secretly between them it was agreed, that if the rage of the pain were tolerable and might be suffered, than he should lift up his hands above his head toward heaven, before he gave up the ghost. Having continued long in the flame, and his speech being taken away by the violence of the flame, and his fingers consumed with the fire, so that now all men thought certainly he had been gone, suddenly and contrary to expectation the blessed servant of God, being mindful of his promise afore made, reached up his hands burning on a light fire (which was marvellous to behold) over his head to the living God, and with great rejoicing, as seemed, struck or clapped them three times together: At the sight whereof there followed such applause and outcry of the people, and especially of them which understood the matter, that the like had not commonly been heard.   

John Bradford.  
He did not eat above one meal a day; which was but very little when he took it: and his continual study was upon his knees. In the midst of dinner he used often to muse with himself, having his hat over his eyes, from whence came commonly plenty of tears dropping on his trencher. 
Fox's Acts and Mon. vol. 3d. p. 181.  He was very gentle to man and child, and in so good credit with his keeper, that at his desire in an evening (being prisoner in the King's bench in Southwark) he had licenc● upon his promise to return again that night, to go into London without any keeper to visit one that was sick lying by the Still-yard: Neither did he fail his promise, but returned unto his prison again, rather preventing his hour then breaking his fidelity. He slept not commonly above four hours in the night; and in his bed till sleep came, his book went not out of his hand. He counted that hour not well spent wherein he did not some good, either with his pen, study, or in exhorting of others.  
Whosoever (saith he) hath not learned the lesson of the cross, 
Qui non est Crucianus non est Christianus. Luth.  hath not learned his A, B, C, in Christianity.  
He was not content till he found God coming into his spirit with several dispensations, according to the several parts of his prayer.  
The keeper's wife came up suddenly to him (he being in the keeper's chamber) as one half amazed, and seeming much troubled, 
Fox's Acts and Mon. vol: 3. p. 282.  being almost windelesse, said, O M. Bradford, I come to bring you heavy news, what is that, said he? marry quoth she to morrow you must be burned, and your chain is now a buying, and soon you must go to Newgate; with that M. Bradford put off his cap, and lifting up his eyes to heaven, said, I thank God for it; I have looked for the same time, and therefore it cometh not now to me suddenly, but as a thing waited for every day and hour, the Lord make me worthy thereof.  
Creswell offering to make suit for M. Bradford: He thus answered, I● the Queen will give me life I will thank her, if she will banish me I will thank her, if she will burn me I will thank her, if she will condem● me to perpetual imprisonment, I will thank her.  
Some of the subscriptions of his letters were observable, 
Fox's Acts and Mon. vol. 3d p. 356, 357.   
The most miserable, heardhearted, unthankful sinner, John Bradford.  
A very painted hypocrite, John Bradford.   

Christopher Waid.  
As soon as he was fastened to the stake, he spoke (his hands and eyes being lifted up to heaven) with ● cheerful and loud voice, the last verse of the 86. Psalm. 
Fox's Acts and Mon. vol. 3d. p. 382.  show me ● token for good, that they which hate m● may see it and be ashamed, because thou Lord hast holpen me and comforted me.  
Fire being put unto him, he cried unto God often, Lord Jesus receive my soul, without any sign of impatiency in the fire, till at length after the fire was once throughly kindled, 
See a strange token also upon Robert Smith in the fire, Fox ib. 410.  he was heard by no man to speak, still holding his hands up over his head together towards heaven, even when he was dead and altogether roasted, as though they had been stayed up with a prop standing under them.   

Robert Samuel a Minister.  
He would often in prison have drank his own water, but his body was so dried up with his long emptiness, that he was not able to make one drop of water: After he had been pined with hunger two or three days together, he then fell into a sleep, 
Fox's Acts and Mon. vol. 3. p. 414.  as it were one half in a slumber, at which time one clad all in white seemed to stand before him which ministered comfort unto him by these words, Samuel, Samuel, be of good cheer, and take a good heart unto thee, for after this day shalt thou never be either hungry or thirsty. Which thing came even to pass accordingly, for speedily after he wa● burned, and from that time till b● should suffer, he felt neither hung● nor thirst.   

Robert Glover.  
After he was condemned by the B●shop, and was near his death, tw● or three days before his heart bein● lumpish and destitute of all spiritual● consolation, he felt in himself ● aptness nor willingness, but rathe● a dulness of spirit, full of much dis●comfort to bear the bitter cross o● martyrdom ready to be laid upo● him. Whereupon fearing in himself lest the Lord had utterly with drawn his wonted favour from hi● he made his moan to Austen Benh●● a Minister, and his familiar frien● signifying how earnestly he had pra●ed day and night unto the Lord, an● yet could receive no motion, no sense of any comfort from him: unto whom the said Austen answerin● again, desired him patiently to wai● the Lord's pleasure, and howsoeve● his present feeling was, yet seeing his cause was just and true, he exhorted him constantly to stick to the same, 
Fox's Acts and Mon. vol. 3d. p. 427.  and to play the man, nothing misdoubting but the Lord in his good time would visit him, and satisfy his desire with plenty of consolation, whereof (he said) he was right certain, and therefore desired him whensoever any such feeling of God's heavenly mercies should begin to touch his heart, that then he should show some signification thereof, whereby he might witness with him the same, and so departed from him. The next day when the time came of his martyrdom, as he was going to the place, and was now come to the sight of the stake, although all night before praying for strength and courage he could feel none, suddenly he was so mightily replenished with God's holy comfort, and heavenly joys, that he cried out clapping his hands to Austen, and saying in these words, Austen he is come, he is come, and that with such joy and ala●rity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any pains of death. Such was the change of the marvellous working of the Lord's hand upon that good man.   

Bishop Ridley.  
He offering to preach before the Lady Mary (being made Queen) was refused. He was after brought by Sir Thomas Wharton to a room, and desired to drink. After he had drunk, he paused a little while looking very sadly, and suddenly broke out into these words; Surely I have done amiss, Why so? quoth Sr Thomas Wharton. 
Fox's Acts and Mon. 2d. vol. p. 788.  For I have drunk (said he) in that place where God's Word offered hath been refused. Whereas if I had remembered my duty, I ought to have departed immediately, and to have shaken off the dust of my shoes for a testimony against this house. These words were spoken by him with such a vehemency, that some of the hearers afterward confessed, that it made their hair stand upright on their heads.  
The night before he suffered, his beared was washed and his legs, and as he sat at supper the same night at M. Irishes (who was his keeper) he bade the hostess and the rest of the board to his marriage; 
Fox's Acts and Mon. vol. 3d. p. 502.  for, saith he, tomorrow I must be married, and so showed himself to be as merry as ever he was at any time before. M. Ridley looking (as he was going to the stake) espied Master Latimer coming after, 
Id, Ibid.  unto whom he said, O be ye there, Yea, said M. Latimer, have after as fast as I can follow: After they came both to the stake, D. Ridley with a wondrous cheerful look ran to M. Latimer, embraced and kissed him, and as they that stood near reported, comforted him, saying: 
Fox ubi supra.  Be of good heart, brother, for God will either assuage the fury of the flame, or else strengthen us to abide it.  
D. Smith preached at the burning of Bishop Ridley and M. Latimer on the first of the Corinth. 13. 3. wherein he railed against the Martyrs (and these two especially) crying still to the people to beware of them, for they were heretics, and died out of the Church. Dr Ridley (after the Sermon was ended) desired liberty to speak, 
Fox's Acts and Mon. vol. 3d. p 502, 503.  but could not obtain it, unless he would revoke his erroneous opinions and recant. To which he answered, so long as the breath is in my body, I will never deny my Lord Christ, and his known truth: God's will be done in me, and said with a loud voice, Well, than I commit our cause to Almighty God, which shall indifferently judge all.   

M. Hugh Latimer.  
In King Edward's time he did so evidently foreshow and prophecy o● all those kinds of plagues which afterwards ensued, 
Fox's Acts and Mon. vol. 3d. p. 461.  that if England ever had a Prophet, he might seem to be one. And as touching himself h● ever affirmed, that the preaching of the Gospel would cost him his life.  
When the lieutenant's man upon a time came to him in prison, 
Fox ib.  the aged 
* He was called father Latimer▪ viz. Not burn, but starve for cold.  Father kept without a fire in the frosty winter, and well nigh starved for cold, merrily bad the man tell his master, that if he did not look the better to him perchance he would deceive him.  
He prayed fervently, and oftentimes so long continued● kneeling, 
Fox's Acts and Mon. vol. 3d. p. 463.  that he was not able to rise without help. The three principal matters he prayed for, were  
First, That as God had appointed him to be a Preacher of his Word, so also he would give him grace to stand to his doctrine until his death, that he might give his heartblood for the same.  
Secondly, That God of his mercy would restore his Gospel to England once again, and these words, Once again, once again, he did so inculcate, as though he had seen God before him, 
The Lord did most graciously grant all these requests.  and spoken to him face to face.  
His third request was for the preservation of Queen Elizabeth, whom in his prayer he was wont to name, and even with his tears desired God to make her a comfort to this comfortless Realm of England.  
Upon new-years day every Bishop was used to present the King with some handsome new-years gift, 
Latimers' new years gift sent to K. Hen. the 8.  so they did some with gold, some with silver, some with a purse full of money, and some one thing, and some another: but M. Latimer being Bishop of Worcester then, 
Fox's Act, and Mon. vol. 3d. p. 486.  among the rest presented a new Testament for his new-years gift with a napkin having this posy about it, Fornicatores & adulteros 
* Heb. 13▪ 4  judicabit Dominus, fornicators and adulterers God will judge.  
To some that asked him why one that preached his Sermon did not preach as he did, 
They both suffered together in Oxford against Baily College Martialis Epig.  he answered, he had his siddle and stick, but wanted his resin.  
Quem recitas meus est O Fidentine, libellus:  
Sed malè dum recitas, incipit esse tuus.  
He spoke to M. Ridley at the stake with him in this manner; 
Fox's Acts and Mon. vol. 3d p. 503.  Be of good comfort M. Ridley, and play the man, we shall this day light such a candle by God's grace in England, as I trust shall neve● be put out.   

M. John Philpot.  
Bishop Bonner said thus to him, What say you to the omnipotency of God? 
Fox's Act● and Mon. 3d. vol p. 555.  Is not he able to perform that which he spoke? This is my body, I tell thee that God by his omnipotency may make himself to be this carpet if he will. To whom Philpot answered, God is able to do whatsoever he willeth, but he willeth nothing which is not agreeable to his Word: Non potest Deus facere quae sunt naturae suae contraria. It is contrary to the nature of God to be a carpet, for a Creator to be the creature. A messenger from the Sheriffs coming to M. Philpot, 
Fox's Acts and Mon. vol. 3d p. 593.  and bidding him make ready, for the next day he should suffer and be burned at a stake with fire. Master Philpot answered and said, I am ready; God grant me strength, and a joyful resurrection. And so he went into his chamber, and poured out his spirit unto the Lord God, giving him most hearty thanks, that he of his mercy had made him worthy to suffer for his truth.  
As he went with the Sheriffs to the place of execution, entering into Smithfield the way was foul, and two Officers took him up to bear him to the stake. 
Fox ibid.  Then said he merrily, What? Will ye make me a Pope? I am content to go my journey's end on foot. But first coming into Smithfield he kneeled down there, saying these words; I will pay my vows in thee, O Smithfield. And when he was come to the place of suffering, he kissed the stake, and said, Shall I disdain to suffer at this stake, seeing my Redeemer did not refuse to suffer a most vile death upon the cross for me?   

Thomas Cranmer Archbishop of Canterbury.  
He was so mild to his enemies that if any of them (who had wronged him) would seem never so slenderly to relent or excuse himself, 
His life is written in latin (out of Fox) by Melchior Adam.  he would both forget the offence committed, and also evermore afterward friendly entertain him, insomuch that it came into a common proverb, 
Fox's Acts and Mon. 3 vol. p. 63●.  do unto my Lord of Canterbury a displeasure, a shrewd turn, and then you may be sure to have him your friend while be liveth.  
He was a means to bring some learned men from beyond sea into England, as Bucer, Paulus Fagius, Peter Martyr, Tremellius 
* Hom● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nec minus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Thomas Cranmerus Cantuariensis Archiepiscopus) me non solum excepit, sed etiam in aula sua aliquandiu detinuit. Sed quid aulam invidioso verbo nomino? Schola certè fuit, vel palaestra pietatis & literarum. Tremel. epist. in Hos▪ enarrat. , being very hospitable to learned and pious men. And there are in Calvins' Epistles letters between Calvin and him.  
When the fire began to burn near him, 
Fox's Acts and Mon. 3d. book, p. 671.  he stretching out his arm put his right hand to the flame, which he held so steadfast and immovable (saving that once with the same hand he wiped his face) that all men might see his hand burned before his body was touched. His eyes were lifted up into heaven, and oftentimes he repeated his unworthy 
* Because by his right hand he had formerly subscribed his recantation.  right hand, so long as his voice would suffer him; and using often the words of Stephen, Lord Jesus receive my spirit; in the greatness of the flame he gave up the ghost.   

William times.  
He being brought and examined before Bishop Boner and the Bishop of Bath, The Bishops began to pi●y times case, and to flatter him, saying; Ah good fellow thou art bold, and thou hast a good fresh spirit, we wish thou hadst learning to thy spirit. I thank you (my Lord) said times, 
Fox's Acts and Mon. vol. 3d. p. 682.  and both you be learned, and I would you had a good spirit to your learning.  
Hugh Laverock an old lame man, John Apprice a blind man, Martyrs, burned at Stratford the Bow.  
At their death Hugh Laverock after he was chained, casting away his cr●tch, and comforting John Apprice his fellow martyr, 
Fox's Acts and Mon. vol. 3d p. 701.  said unto him; Be of good comfort my brother, for my Lord of London is our good physician. He will heal us both shortly; thee of thy blindness, and me of me lameness.   

Bradbridges wife.  
When she was condemned of the Bishop to be burned, she had two children named Patience and Charity. Who then said to the Bishop, That if he would needs burn her, yet she trusted that he would take and keep Patience and Charity, 
Fox's Acts and Mon. vol. 3d. p. 2, 7.  meaning her two children. Nay, quoth the Bishop, by the faith of my body I will meddle with neither of them both.   

Elizabeth Folks.  
She being a young maiden and examined, 
Fox's Acts and Mon, vol. 3d. 832. Id. ibid. 833.  whether she believed the presence of Christ's body to be in the Sacrament substantially and really o● no, answered, that she believed it was a substantial lie, 
There is no use of faith and hope in heaven, love & joy remain. See 1 Cor. 8. 13.  and a real lie.  
When she was at the stake, she said, Farewell all the world, Farewell faith, Farewell hope, and so taking the stake in her hand, said, Welcome love.   

William Sparrow.  
He said thus to Bishop Boner, that which you call truth I do believe to be heresy, 
Fox's Acts and Mon. vol. 3d p. 557.  and that which you call heresy is good and godly, and if every hair of my head were a man (said he) I would burn them all rather than go from the truth, &c.   

John Rough.  
Master Rough being at the burning of Austen in Smithfield, and returning homeward again, 
Fox's Acts and Mon. 3d. vol. p. 862.  met with one M. Farrar, a merchant of Hallifax who asked him where he had been. Unto whom he answered, I have been where I would not for one of mine eyes, but I had been. Where have you been, said M. Farrar? Forsooth (saith he) to learn the way. And so he told him he had been at the burning of Austoo, where shortly after he was burned himself.   

Roger Holland.  
He said thus to Bishop Boner. 
Fox's Acts and Mon. vol. 3d p. 877.  This I dare be bold in God to speak (which by his Spirit I am moved to say) that God will shorten your hand of cruelty, that for a time you shall not molest his Church. And this shall you in a short time well perceive, my dear brethren, to be most true. For after this day, in this place shall not there any by him 
* B Boner, after which day no man suffered in Smithfield for the testimony of the Gospel.  be put to the trial of fire and faggot.   

William Pikes.  
Somewhat before his apprehension, he sitting in his garden, and reading in a Bible, suddenly there fell down upon his book between 11, and 12 a clock of the day four drops of fresh blood, and he knew not from whence it came. 
Fox's Acts and Mon. 3d. vol. p. 879.  Then he seeing the same was sore astonished, and could by no means learn from whence it should fall, and wiping out one of the drops with his finger, he called his wife, and said. In the virtue of God wife what meaneth this? will the Lord have four sacrifices? I see well enough the Lord will have blood: his will be done, and give me grace to abide the trial. Afterward he daily looked to be apprehended of the Papists, and it came to pass accordingly.   

Alice Driver.  
D. Gascoin and she conferring, she asked him whether it was Christ's body that the Disciples did eat over night. 
Fox's Acts and Mon. 3d. vol. p. 887.  He answered, yea. What body was it then (said she) that was crucified the next day, he replying, Christ's body, How could that be (said she) when his Disciples had eaten him over night? Except he had two bodies, as by your argument he had. 
Luke 22. 19  One they did eat over night, and another was crucified the next day. Such a doctor, such doctrine: She put all her examiners to shame, that one looked on another, and had not a word to speak, whence she broke out into these words, Have you not more to say? God be honoured, you are not able to resist the spirit of God in me a poor woman. I was an honest poor man's daughter, never brought up in the university, as you have been, but I have driven the plough before my Father many a time, I thank God, yet notwithstanding in the defence of God's truth, 
Fox ubi supra.  and in the defence of my Master Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same; and if I had a thousand lives they should go for payment thereof.   

priests Wife.  
In her trouble she would take no money, 
Fox's Acts and Mon. vol. 3. p. 891.  for she said, I am going to a city where money beareth no mastery whiles I am here God hath promised to feed me.   

Elizabeth Young.  
She being committed to close prison, the Keeper was charged by Doctor Martin in her hearing, to give her one day bread, and another day water, to which she made this answer: If ye take away my meat, I trust that God will take away my hunger.    

CHAP. III.  
Martin Luther.  
HE was born on St Martin's day, and therefore called 
* Three Martins have much opposed the Papists, Martin Luther, Martin Bucer, and Martin Chemnicius.  Martin Luther. He was though strong in body, yet sparing in diet; I saw him (saith 
* Melanct. Praefat. ad ●dum volumen Lutheri.  Melancthon) when he was in good health, four whole days eating and drinking nothing at all, I have often seen him at other times to be content many days with a little bread and herring daily.  
When he recreated himself, and took his mind off his studies, he was delighted with the play of chess, and was skilful at it.  
He was almost beyond measure liberal toward the poor: it happened once that a student asked some money of him, he bade his wife to give him something, but she excusing the matter in regard of their penury at that time, he took a silver cup which stood near to his hand, and gave it to the scholar, wishing him to sell it to the Goldsmith, and take the mon● to himself.  
Erasmus saith, 
Homo affectibus suis nimium indulgens, qui ipse animi suiaestum praeproperum saepe agnoscit. Rai●ol. de lib. Appoc. praelect, quarta vide Gesner▪ B●bliothecam.  Lenitatem se in 〈◊〉 desider, He wished him more moderation and temper in his writing Erasmus also often said, That God gave to this last age a sharp physician because of the greatness of their diseases. Intemperans aeger crudelem medicum fecit.  
He was by nature fiery but placable; therefore when Melancthon came once to him being vehemently moved, he rehearsed this verse to him the rest being silent,  
Vince animos iramque tuam qui caeter● vincis.  
Overcome thy mind and anger▪ which overcomest other things.  
Calvin 
* Saepe dicere solitus sum: etiamsi me Lutherus diabolum vocaret, me tamen hoc illi honoris habiturum, ut insignem Dei servum agnosca●: qui tamen ut pollet eximiis virtutibus, ita magnis vitiis laborat, Vehementian autem quae illi est ingenita, utinam in hostes veritatis semper contulisset, non etiam vibrasset in servos Dominitutinam recognescendis suis vitiis plus operae dedisset. Cal. Bul.  saith, Though Luther should call him a devil, yet he would honour him as a famous servant of God, who as he excels with great virtues, so he hath also great vices, but I would (saith he) he had always exercised his vehemency which was inbred in him on the enemies of the truth, and not also on the servants of God, and that he had spent more pains in acknowledging his own faults.  
He was of a just stature, a strong body, of such a Lion-like vivacity of eyes that many could not endure to look directly upon him. He had good health, except that towards his later end he was often troubled with a pain in his head; whence he: Valemus omnes praeter Lutherum ipsum, qui corpore sanus, foris à toto mundo, intus à Diabolo patitur & omnibus angelis ejus. We are all well save Luther himself, who being sound in body suffers outwardly from the whole world, inwardly from the devil and all his angels.  
A great deal of money was given him by Dukes and Princes, so that I began (saith he) to fear lest God would herereward me, sed protestatus sum me nolle sic satiari ab eo, but I protested that I would not so be satisfied by him. 
As for sedition, for aught I know methinks I should not need Christ if I might so say.   
He saith somewhere of himself, that he was never in all his life tempted to covetousness, one that was so great a reformer as he was, had need to have a spirit disengaged from the world.  
When upon a time one Papist demanded of another, 
Latimers 3d Serm. before Edw. the 6  why do you not stop the man's mouth with gold and silver? The other answered, Hem, Germana haec bestia pecuniam non curat. See, this german beast careth not for money.  
He was the first that opposed the Popish Indulgences. 
Rivet. Jesuit. vap▪  Occasione nundinationis Indulgentiarum pretio numerato, Lutherus initio fuit permotus ad hoc quod suscepit reformaetionis opus.  
In the same year 
* About the year 1517.  when Martin Luther began, Pope Leo the tenth did create one and thirty Cardinals: In which year and day of their creation, there fell a tempest of thunder and lightning in Rome, which so shook the earth when the Cardinals were made, 
Fox's Acts and Mon. 2d. Tom. out of I. Bale.  that it removed the little child Jesus out of the lap of his mother, and the keys out of S. Peter's hands, which thing many than did interpret to signify and foreshow the subversion and alteration of the Sea of Rome.  
Erasmus told Frederick Duke of Saxony, 
The spirit of Luther was raised by opposition. Concurrimus utrinque, illi extremo ●urore, & ego summo contemptu, & vincet mea audacia.  That in Luther were two great faults: First, That he would touch the bellies of the Monks. Secondly, That he would touch the Pope's Crown, which two matters in no case are to be meddled withal.  
Luther's friends dissuading him from going to Worms, some crying that by the burning of his books it appeared he was condemned in the judgement of the Papists: others instancing in the examples of John Hus and Savanarola: Luther thus answered 
* Melch. Adam. Si scirem tot Wormatiae esse diabolos quot tegulae in tectis▪ tamen essem ingressurus. , As touching me, since I am sent for, I am resolved and certainly determined to enter Worms in the name of our Lord Jesus Christ, yea although I knew there were so many devils to resist me, 
He might more fitly be called Doctor resolutus then the schoolman  as there are tiles to cover the houses 〈◊〉 worms.  
Whose undaunted mind, mos● fervent zeal, great learning (sait● 
* Tom. 2d l. 16. c. 15.  Chamier) stirred up many who armed themselves against the errors and commonly received superstitions, among which were Zuingllus 
* Famous writers of the reformation, Luther & Melancthon in Saxony, Oecolampadius in Helvetia, Calvin and Beza in France, Peter Martyr and Zanchi●s from Italy  Oecolampadius, Melancthon, B●cer, Calvin, and many others, whos● labours and endeavours that way● God would not suffer to be frusta●neous.  
Albertus Crantzius an Historia● of the Vandals is reported to hav● said to Luther, Frater vade 
* Sculter. Annal Fox. Acts and Mon 2d Tom. p. 83.  in cel●lam, & dic Miserere mei Deus. Brother go into thy cell, and say, Lord have mercy upon me, insinuating that an Aust●n monk should in vai● dispute against the Pope.  
His prayers were so ardent unto Christ, that (as Melancthon writeth) they which stood under his window where he stood praying might see his tears falling and dropping down.  
He prayed every day three hours, 
Tanta reverentia aliquid petit, ut cum Deo: tanta spe & fide ut cum patre & amic● se loquisentiat. Melc. Ad.  and then when his spirits were most lively, Pertres horas easque ad studia aptissimas.  
When he preached they which heard him thought every one his own temptations severally to be noted and touched, whereof when signification was given unto him by his friends, and he demanded how that could be: Mine own manifold temptations (said he) and experiences are the cause thereof. 
He said 〈◊〉 things make a Divine, meditation, prayer, temptation.  For from his tender years he was much exercised with spiritual conflicts, and vexed with all kind of temptations.  
He regarded not the threats of his adversaries the Papists, he said to Melancthon, Si nos ●uemus ruet Christus una, 
His motto was, Sit miser, qui miser esse potest.  scilicet ille regnator mundi: & esto ●uat, malo ego cum Christo rue●re, quam cum Caesare stare. If we fall Christ the Lord and Ru●er of the world falleth with us, I had rather fall with Christ then stand with Caesar.  
When any evil news was brought to him, he called for the 46. Psal● to comfort him.  
He saith in one place, odi istud v●cabulum paenitenti● 
* Prius non fuerit fermè in Scriptura tota amarius mihi verbum quam paenitentia, nunc nihil dulcius aut gratius mihi sonat qua● paenitentia. Lutherus Stupitio.  there was one no word so terrible unto him (while he was a Papist) and which his so●●did more hate than that, Repent, b●● after no word was more sweet, when he understood the Gospel.  
When a certain Jew was appointed to come to destroy him by poison yet it was the will of God that Luther had warning thereof before, 
Fox's Acts and Mon 2d. tome. p. 88  an● by the face of the Jew sent to him by picture, whereby he knew him, an● avoided the pill.  
In the garden of his houses the devil appeared to him in the form of 〈◊〉 black bore, but he regarded it not.  
Cajetan asked him whether 〈◊〉 thought the Duke of Saxony would make war in his behalf▪ he said, 
Quid (inquit) putas princi●em Frideri●ū propter tearma sumturum dixi? hoc nollem prorsus, & ubi manebis? Respondi, sub caelo. Lutherus praetat. ad Tom. primum.  〈◊〉 would not have him: Where wil● you be then said Cajetan? Luthe● answered, I shall be sub caelo under heaven.  
Erasmus wrote that there was more solid Divinity contained in one folio of Luther's Commentaries, then in many large writings of the Schoolmen and such like.  
He said and taught many things truly and gravely, as concerning the sacred Scripture and its authority, Solis canonicis libris debetur fides, 
Ego ipse odi meos libros, & saepe opto eos interire, quod met●o ne morentur lectores, & abducant à lectione ipsius Scripturae, quae sela omnis sapientiae fons est▪ Luth. in Gen. 19  caeteris omnibus judicium. We must believe the canonical books only, and may judge all others.  
He was so zealous to have the Scriptures read, that he professed, if he thought the reading of his books would hinder the reading of the Scripture, he would burn them all before he died.  
His saying was, Ecclesia sanguine & oratione totum mundum convertit. When something concerning a business was concluded amiss at Norimberg, he said, long aliter in caelo quam Norimbergae hoc de negoti● erat conclusum: It was far otherwise concluded in heaven then at Norimberg concerning that matter.  
He took a liberty to himself t● speak stoutly when he was brought before the Emperor, till he hear● the pen go behind the hangings.  
He hath some high expressions in● in his writings, fiat volunt as nostra, let our will be done. Cave non tantum à peccatis sed etiam a bonis operibus. Take heed not only of sins but also of good works. 
Hic me prorsus renatum esse sensi, & apertis portis in ipsum Paradisum intrasse ibi ●ontinuò alia mihi facies totius Scripturae apparuit. Lutherus praesat. ad pr●mum opus.   
He being in an agony, and 〈◊〉 glimpse of Christ's righteousness being discovered to him out of Rom. 1. 17. and perceiving that it was not meant, de justitia puniente, but justificante, not of his punishing justice, but that which justifieth the ungodly, he saith, I perceived myself regenerate, and to have entered into Paradise, the Scripture presently appeared in a new hew.  
He would have been content at the first if they would have taken away indulgencies. He said, Brevi efficiam ut anathema sit esse Papistam: I will shortly cause it to be a curse to be a Papist. A young man about Wittenberg being kept bare and needy by his father, was tempted by way of sorcery to bargain with the devil or a familiar (as they call him) to yield himself body and soul unto the devil's power, upon condition to have his wish satisfied with money, so that upon the same an obligation was made by the young man, written with his own blood, and given to the devil: upon the sudden wealth and alteration of the young man, the matter first being noted, began afterward more and more to be suspected, and at length after long and great admiration he was brought unto Martin Luther to be examined. 
Fox's Acts and Mon. vol. 2d. p. 88  The young man whether for shame or fear long denied to confess, and would be known of nothing, yet God so wrought being stronger than the devil, that he uttered unto Luther the whole substance of the cause, as well touching the money, as the obligation. Luther understanding the matter and pitying the lamentable state of the man, willed the whole Congregation to pray, and he himself ceased not with his prayers and labour, so that the devil was compelled at last to throw in his obligation at the window, and bade him take it again unto him.  
He held Consubstantiation, but confessed to Melancthon that he had gone too far in the controversy of the Sacrament. 
Paulò ante mortem a gens cum Philippo Melancthone, fatetur in negotio cae●ae ni●●um esse factum. ●●●nold▪ de lib. Apoc prael quarta  Melancthon persuaded him by the publishing of some mild writing to explain himself. Luther replied to that, that by this means he should cause his whole doctrine to be suspected, but Melancthon might do what seemed good to him after his death.  
When they said he had recanted, he writing to his friend Stupitius, saith, Omnia de me praesumas praeter fugam & palinodiam: Presume any thing of me sooner than flying and retracting.  
Luther so much esteemed of his book de servo arbitrio, that he gloried in it as unanswerable and wrote to Wolfangus Fabricius Capito: 
They offered him a cardinals hat if he would be quiet & not speak against the popish indulgencies, he answered, he would not though he might be Pope.  Nullum se agnoscere justum suum librum, nisi fortè De servo arbitrio, & Catechismo, that he acknowledged none of his books for his, but those two, that de servo arbitrio, and his catechism.  
If any of his books be to be disliked, surely that de sermonibus Convivalibus is most faulty, of which Gerhard 
* Loco primo de sacra Scriptura.  (a Lutheran) saith thus, Liber ille Convivalium sermonum à Luthero nec visus, nec lectus, nec approbatus est, quin multoties privato quorundam arbitrio mutatus, mutilatus, auctus.  
He said of the Pope, non habeo argumentum robustius, that he should fall, then quia sine cruce regnat.  
Luther speaks slightly himself of his first labours. Above all I beseeeh the godly Reader, and for our Lord Jesus Christ's sake, that he would read my writings judiciously, and with much compassion, and let him know that I was formerly a Monk and a most furious Papist, when I first entered into the cause undertaken by me. 
Lutherus de primis conatibus petit, ut ea legatiector cum magna commiseratione & meminerit authorem fuisse aliquando monachum & Papistam insaniffimum. Luth. tom. 10. operum in praefat. Vide Melc. Ad.   
He fitly called the Pope's bull bullam, a bubble in respect of its vanity.  
Being reproached, he said, Prorsus satan Lutherus sit, modo Christus vivat & regnet, Let Lurther be counted a devil so Christ may live and reign.  
His saying was, Turcicum imperium quantum quantum est, mica tantum est quam pater-familias pr●jicit canibus, The whole Turkish Empire is but a crumb that the master of the family throws to a dog.  
He said he learned more by one fervent prayer, than he could get by reading of many books or most intent 
* Ipse ●go in una aliqua ardenti oratione mea plura saepedidi●i▪ quam ex multorum librorum lectione aut accuratissima meditatione co●sequi potu●s●em. Luth. tom. 1.  meditation.  
Melancthon in his preface to his 3d Tome reports this of him.  
When he often seriously thought of the anger of God, or the wonderful examples of punishments, suddenly he had such terrors that he was almost dead with them, and in disputing once about some points being much amazed, he lay upon a bed in the next room, where he often inserted this sentence in his prayer: He hath concluded all under sin that he might have mercy on all.  
His prayer a little before his death was this, 
Melc. Ad.  Paeter mi caelestis, Deus & Pater Domini nostri Jesu Christi, Deus omnis consolationis, ago tibi gratias, quod filium tuum Jesum Christum mihi revelasti, cui credidi, quem sum professus, quem amavi, quem celebravi, &c.  
My heavenly Father, the God and Father of our Lord Jesus Christ, the God of all consolation, I give thee thanks, that thou hast revealed thy Son Jesus Christ to me, whom I have believed, whom I have professed, whom I have loved and celebrated.  
When he lay a-dying, this was his will for his wife great with child and his little son.  
Domine Deus, gratias ago tibi, quod volueris me esse pauperem super terram & mendicum. Non habeo domum, agrum, possessiones, pecuniam 〈◊〉 quae relinquam. 
Melch. Ad  Tu dedisti mihi uxorem & filios, tibi reddo, nutri, doce, serva, ut hactenus me, O Pater pupillarum, & judex viduarum.  
O Lord God, I thank thee that thou wouldst have me to be poor upon the earth, I have no house land or money that I should leave them. Thou hast given me wife and children, I restore them to thee, do thou O father of Orphans and Judge of widows, nourish, teach, keep them, as thou hast hitherto me.   

CHAP. iv.  
Of the Covenant and Promises. 
Dicitur Hebraeis foedus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Berith vel à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah id est, eligendo, quod Foedus est ut Abenezra scribit mutuus consensus super aliqua revel à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bara id est exscindendo, e● quod in foederibus semper ali ●uid occide●●atur▪ Gen. 15 10, 17. Foedus Latinis a ferie●do▪ Paul. Fag. Armot. in Deu. ●9. 11.   

I. Of the Covenant.  
THE Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Berith, is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah, elegit, to choose, because God in the Covenant of works did choose out man especially with whom he made the Covenant, and because in the Covenant of grace he chooseth out of the multitude the elect, and because a Covenant is a thing which two choose, and of which they mutually agree and promise betwixt themselves, although the word be used where o'er alone doth promise with a simple promise, and so it may be referred to the Testamentary disposition. Or else it may come from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Barah, comedit, to eat, as if they should say an eating, because they used in the Eastern countries to establish Covenants by eating and drinking together. The condition was about eating in the Covenant of works. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bara, signifieth to slay (whence some derive a Covenant) because God made the first Covenant of grace and sealed it by sacrifices 
* Berith quasi Cerith, because sacrifices were slain in making of Covenants, and therefore it is often construed with the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Carath fecijt, he s●ruck, vide Su●kii, Antiq. Conviv. l. 1. c. 30, See also M● Mede on Mal. 1. 11. and M. Cudworth's discourse concerning the true notion of the L. Supper chap. 6.  of beasts slain and divided.  
The Covenant in general may be described a mutual compact or agreement betwixt God and man, whereby God promiseth all good things, specially eternal happiness unto man, upon just, equal and favourable conditions, and man doth promise to walk before God in all acceptable, free and willing obedience, expecting all good from God, and happiness in God according to his promise, for the praise and glory of his great name.  
A Covenant is a solemn compact or agreement between two chosen parties or more, whereby with mutual, free, and full consent they bind themselves upon select conditions tending to the glory of God and their common good. It differs from a promise gradually and in the formalities of it, not naturally or in the substance of it.  
A Covenant usually is the collection of many promises, as a constellation is the collection of many stars, though it be but one promise, I will be thy God, yet it is such a one as comprehends many.  
There is a difference between a Law and a Covenant. A superior may give a law whether the inferior consent to it or no, but a Covenant is ratified by the consent of both parties. A Covenant is something unto which two persons by mutual consent do freely bind themselves.  
There are divers distinctions of Covenants.  

1. A Covenant of nature.  
2. A Covenant of grace.  
3. A mixed Covenant consisting of nature and grace.   
Others make these three Covenants,  

1. Foedus natura, the Covenant of nature made with Adam.  
2. Foedus gratiae, the Covenant of grace made to us in Christ.  
3. Foedus subserviens, a preparing Covenant to make way for the advancement of the Covenant of grace in Christ.   
Others say, there were never any but two Covenants made with man, one legal, the other Evangelical, of works or grace, the first in innocency, the other after the fall.  
Foedus operum, when it was first made with man, was foedus amicitiae, God and man were then friends, foedus gratiae is foedus reconciliationis inter i●imicos.  
1. The Covenant of works wherein God Covenanteth with man to give him eternal life upon condition of perfect obedience in his own person.  
2. The Covenant of grace which God maketh with man, promising eternal life upon condition of believing.  
We read not in Scripture the Covenant of works and of grace totide● syllabis, the nearest we come to it is Rom. 3. 27. the law of works opposed to the law of faith, which holds out as much as the Covenant of works and the Covenant of grace.  
The Covenant of works was  
1. That Covenant wherein God was the author and the ground of it, was God's free grace, it was reciprocal betwixt him and Adam. We call not the second Covenant a Covenant of grace, because there was no grace in the first Covenant, but in opposition to the condition of the first Covenant which was works, and because greater grace is manifested in it then the first,  
2. It was the same Covenant under which the best of the creatures the Angels now stand and enjoy their happiness, and Adam should have been happy by observing this Covenant if he had stood. Christ was made under this Covenant.  
3. The promises of this Covenant were very glorious.  
1. For natural life, in the body there was perfection without defect, beauty without deformity, labour without weariness.  
2. For spiritual life, Adam should not have had terrors in his conscience, sorrow, fear, shame.  
3. For death, he should have been translated without dissolution.  
The Faederati were God and Adam together with all his posterity. God made a Covenant with Adam as a public person, 
Omnes nos eramus ille unus. Aug.  which represented all mankind.  
The reasons of it may be these,  
1. From the imputation of Adam's sin to all mankind, Rom. 5. 12. In whom, or for as much as all have sinned, they sinned not all in themselves, therefore in Adam, see vers. 14. In him all died, 1 Cor. 15. 47.  
2. Those on whom the curse of the Covenant comes, they are under the bond and precept of the Covenant, all mankind is directly under the curse of the Covenant, 
Deut 29. 21.  Rom. 8. 20. 21. Gal. 3. 13.  
Adam did consent to it and understood the terms of the Covenant, for God dealt with him in a rational way, and expected from him a reasonable service. Either he knew the tenor of the Covenant, or else he broke it out of ignorance, but the first sin could not be a sin of ignorance, he knew whatsoever was necessary to know in a way of duty.  
God dealt with Adam not only in a way of sovereignty but in a way of Covenant, God did this for divers reasons.  

1. For the special manifestation of his free grace.  
2. That it might be the greater obligation to Adam to obey, God made a promise and he gave his consent. 
God required man's service, non ex indigentia, sed ex abundantia.   
3. To sweeten his authority to man, Deut. 6. 24.  
4. To encourage man to obedience, Heb. 12. 2.  
5. That this might be a ground to Adam to exercise  
His faith in believing whatsoever God had revealed or should reveal.  
2. His love, 1 John 4. 19  
3. His hope.   
6. To leave man inexcusable if he sin, that a clear way might be made for God's justification and man's conviction.  
Objection,  
God is a free Agent, how can it stand with his honour and absolute liberty to be bound to the creature?  
Answer,  
In a strict sense, 1. God cannot be said to be bound, but promittendo s● fecit debitorem, saith Austin's, and he is rather bound to himself, 
Aquinas.  and his own faithfulness, than the creature.  
Objection,  
How can it stand with God's justice to involve Adam's posterity in a Covenant, which themselves never consented to.  
Answer,  
It is not an injustice among men for parents to conclude their children, their acts bind them and their heirs. 2. God hath reserved to himself a liberty to visit the sins, not only of the first, but immediate parents on their children, Gen. 9 22. 1 Thes. 2. 26. The Sodomites children were punished with their parents. 3. Adam was our parent, there was the will of the nature, which was enough to inwrap them in original sin, the sin of the nature. 4. This Covenant was made with Adam and his posterity out of free grace, therefore all his posterity was bound by way of thankfulness to consent. 5. They ought to rejoice in Adam's exaltation being so advanced, and to agree to the Covenant made with him. 6. God made the best choice for them in the first Adam (as he did in the second) in so doing, seeing he made him so perfect.  
The first Covenant consists of three parts.  
Gal. 3. 10, 11, 12. 1. The precept, that continueth not in all things. 2. The promise, live, the man that doth them shall live. 3. The curse in case of transgression, cursed in every one.  
The precept requires perfect and personal obedience.  
The condition of the Covenant on man's part was  
1. Perfect obedience.  
1. The commandment than did (and still doth as it refers to the first Covenant) call for perfect obedience, Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek 20. 25.  
2. Because there is a curse denounced against the least transgression, gall▪ 3. 10. One sin and that but in thought, broke the angel's Covenant, Rom. 5. 17.  
3. God's holiness is such, that he requires from the creature perfect obedience, Job 4. 18. Heb. 1. 13.  
4. There are two things in the law,  
1. The principal part of it, the precept.  
2. The accidental, the curse: man is bound to the precept, jure creatoris, to the curse, jure judicis.  
5. He gave us a perfect ability to obey in our creation, Ephes. 4. 22, 23. Eccles. 7. ult.  
6. He requires perfect obedience in Christ, Rom. 8. 4.  
2. Personal obedience.  
1. There is a perfect obedience to the law required of every particular man, Gal. 3. 10.  
2. The curse is denounced against the person, the soul that sins shall die.  
3. This was required of Christ our surety, Gal. 4. 4.  
4. It was required for the acceptation of our persons and salvation of our souls.  
5. The righteousness of the first Covenant might easily be lost by transgression, Dan▪ 9 23.    

CHAP. V.  
Of the Covenant of grace.  
AFter man by his fall had broken the first Covenant, God our of his free grace did enter into a better and second Covenant.  
1. All the persons in the Trinity did enter into Covenant with man, they have all the same nature, essence, will, and this is an act ad extra, 2. Sin was against all the persons in Trinity, therefore all they were to be reconciled, but the person that chiefly made the Covenant with man was God the Father, the other persons have their peculiar office● in the administration of this Covenant, 
Heb. 12. 24. Eph. 13.  the persons that God would take into Covenant were designed by the Father, John 17. 9 Rev. 13. 6, 8. He imploies Christ as Mediator of the Covenant, Isa. 49. 8. Matth. 12. 18. He appoints how much grace and glory he will give to every one in this Covenant.  
2. The fountain from whence this Covenant flows is the free grace of God, Gen. 17. 2. I will make (Hebrew, I will give) my Covenant. Ephes. 1. 6. Isa. 41. 1, 2. 2 Sam. 7. 21. Free grace is here exalted in these particulars. 1. From the consideration of the person that enters into Covenant, 
Gen. 17. 1.  God all-sufficient. 2. Of● the persons with whom he enter● into Covenant, man fallen, Gal. 4. 21. 3. In that this Covenant was made with some of those that fell, and not others, Ephes. 2. 12. 4. In that the Lord hereby exalts our persons and services, Hos. 2. 19 5. In that sin can never spend the righteousness of this Covenant, Hos. 3. 2, 3.  
The Covenant of grace is that free and gracious Covenant which God of his free mercy in Jesus Christ, 
It is called the Covenant of grace, because God of his mere love and favour made it with man when he lay wallowing in his blood, Ezek 16. 6. It doth not exclude all conditions, but only those which will not stand with grace. It is called a new Covenant, Heb. 8. 8, 10. The Covenant of life, of salvation and grace, Rom. 4. 16. Gal. 3. 18. Isa. 42.  made with man a miserable and wretched sinner, promising unto him pardon of sin, and eternal happiness, if he will return from his iniquity and embrace mercy reached forth by faith unfeigned, and walk before God in sincere, faithful, and willing obedience, as becomes such a creature lifted up unto such enjoyment, and partaker of such precious promises.  
God himself plotted this Covenant, Ephes. 1. 9, 10. He spent infinite thoughts about it, Psal. 40. 7. took infinite delight in it, Isa. 53. 10. The main end of Christ's coming into the world was to bring in a new Covenant, Mal. 3. 1. Heb. 7. 22. an● 12. 24. The spirit belongs to the se●cond Covenant, Isa. 59 ult. his glo●rious works, a witness, seal, earnest, belong to the spirit of the second Covenant.  
The Covenant of grace is more glorious than that of works.  
The first Covenant was made with the first Adam a mutable head, 
As the first Adam Caput cum faedere, so the 2d, Adam, Isa. 42. 6.  the second with the second Adam an unchangeable head, Gal. 3. 16.  
Secondly, The Covenant itself was a changeable Covenant, it gave place to the Covenant of grace, 
Gen. 17. 7. 2 Sam. 5. 23.  but this second Covenant was an everlasting Covenant.  
Thirdly, 
Isa. 54. 10.  The righteousness of the second Covenant is far more glorious than the righteousness of the first Covenant, 
Hos 2. 19 Vide Ames. Medul. l. 1. c. 24.  that of the first Covenant was the righteousness of a creature, 
2 Cor. 5. ult.  this the righteousness of God.  
Fourthly, The condition of the second Covenant was more glorious than that of the first, the condition of the first Covenant on man's part, was perfect and personal obedience of this Covenant-faith, 
The first Covenant offers no surety, it is a Covenant without a Mediator.  to sin against God in Christ, is the highest way of sinning, and to glorify God in Christ, is the highest way of glorifying him.  
Fiftly, The power of performing it is more glorious, now we have a constant supply of the spirit, Ephes. 1. 19 and 4. 13. then we had none to assist us.  
Sixtly, The promises of the second Covenant are more glorious than those of the first, Heb. 8. 6. 
* All the promises of the law were conditional, This do and thou shalt live, Those great ones of the Gospel, of pardon of sin, of giving a soft heart, are absolute: 2. Those of the Gospel are mighty promises, they can give the mercy promised, and grace required, the law is weak through the flesh.  I will be thy God, I will give thee my Son, my Spirit, God did not tell Adam that he would be his God in that way that he promiseth himself to his in the second Covenant. God promiseth a more glorious manifestation of himself, 
God in the second Covenant set forth as it were a new edition of all his attributes. Repentance is a fruit of the second Covenant Act. 2.  and union with himself in Christ, a higher manifestation of his wisdom, holiness, power, and also of his mercy, which was not before discovered, a higher union, under the first head there was only a moral union of love, under the second a mystical union, we are the same person with Christ; the second Covenant brings repentance and pardon upon repentance. The first Covenant said, If thou dost well thou shalt be excepted. We have a higher Sonship. Adam was a son by creation, we by Christ, our ground of the acceptation of all our services is higher, God looks on us as being one with Christ, we have a greater ground of perseverance, we have a higher title to our inheritance, Adam was made King of this low world, Christ was made heir of all things, and we coheirs with him.  
Question,  
How can the Covenant of grace be called a Covenant 
* Faedus dicitur, quia firma est promissio in Scripturis enim quodlibet firmum statutum, quam vis sit de rebus inanimis, dicitur, faedus Ier. 33. 20, 25. Quia tamen gratuita donatione constat, & morte donantis confirmatur, non tam propriè faedus quam testamentum vocatur, Heb. 9 16. quod cum in priori non invenitur, illud non tam propriè testamentum vocatur quam foe●us. Ames▪ Med The. l. 1. c. 24. , as Ier. 31. 34. since it contains a mere absolute free promise, whereas a covenant requireth mutual conditions. Now no condition can be required to this covenant, which the covenant itself doth not work; For I will write my laws doth denote all things done by grace.  
Answer.  
Though God do perform, and in his Covenant promise to perform what he requires, yet still there is something required which man consenting to, and promising to perform (though not of himself by his own power) it is a covenant.  
The Covenant of grace is mentioned an hundred times directly in the Scripture, and a thousand times by consequence.  
In general it comprehends all the blessings which God can give from election to glorification.  
Particularly he gives;  
1. His own self, God spared not his own son, To us a Son is given, I will be thy God, thy reward, thy portion, thine inheritance. He is their reconciled God, theirs in a league of love and friendship. 〈◊〉 Scripture useth to express this 〈◊〉 some peculiar relations, as of King● Husband, Father, He will do 〈◊〉 the offices of a good King, of a ●●ving Husband and Father.  
2. He doth actually with himse●● put the soul into the possession 〈◊〉 many other things.  

1. He brings reconciliati●● with God. 
He is their shield, Ge. 15. a wall of fire round about them Zech. 12.   
2. Justification, the pardon 〈◊〉 all their sins, and covering 〈◊〉 their deformities with the 〈◊〉 of Christ's righteousness.  
3. Adoption, makes them 〈◊〉 heirs with himself.  
4. Sanctification, He gi●● his Spirit to dwell in them.   
Thirdly, He gives them infin●● wealth in bills & bonds, in promi●● 1. For this life,  

1. Of preservation and de●●●verance from all evils, they 〈◊〉 either be prevented that 〈◊〉 come not, or sanctified if 〈◊〉 do come, or removed.  
2. Of a constant supply of 〈◊〉 good things they stand in need of, for soul, body, name, Ps. 34. He will prosper and give success to all the works of their hands, Psalm 1. 2. Job 22. 28.  
2. For life to come.  
In the new Covenant there be three great Promises.  
1. I will be your God.  
2. I will pour out my Spirit on ●ou. 
The goodness of duties lies inadverbs, and the sweetness of the covenant lies in possessives.   
3. I will give you my son. His giving his Son is the ground of both the rest, He is a God to none but 〈◊〉 whom Christ is a Saviour, we ●ave the Spirit also by interest in Christ.   
First, I will be your God, Genesis ●7. 7. Psal. 48. This God is our God, 
Deus quantus, quantus 〈…〉 noster est▪ Tolle De● & nullus ero.  Psal. 144. ult. 2 Cor. 6. 16, 18. ●●at is, you shall have as true an in●erest in all my attributes for your ●ood, as they are mine for my glory, ●y grace to pardon you, my power ●o protect you, my wisdom to di●ect you. This is a comprehensive ●romise for God to be our 
* Substantia foederis, Iun.  God it includes all, 
Anima foederis. Pare. Caput foederis, Mus.  Deus meus & omnia, said Luther. The Covenant of grace is both Faedus amicitiae & conjugale, a Covenant of friendship, and a conjugal Covenant. Abraham was in covenant with God, and God styles him his friend; also it is a conjugal league, Hos. 2. 19, 20.  
Secondly, 
Isa. 44 3  God promiseth his Spirit, 
Ier. 31. 33  Joel 2. 28. John 14. 16, 26. and 15. 26. 
Ezek. 36. 26▪  and 16. 7. Luke 24. 49. Act. 1. 4. an accomplishment of which promise we have, Act. 2. 23.  
The Spirit is called, 
The Spirit reveals & applies the promises. Christus impletio legis spiritus impletio Evangelij.  Ephes. 1. 13. The holy Spirit of promise, because this was the great promise which Christ from the Father hath made unto us, the giving of the holy Ghost to work in us all the good which he requireth & apply all the good which he hath promised. The giving of the Spirit is a great and excellent promise of the new Testament. The great promise of the old Testament was the promise of Christ, Gen. 3. 16. of the Messiah, all the ceremonial Law was but a typical enlargement of that promise. Christ when he was to go out of the world promised his Spirit.  
1. That in this last age of the world there might be a more full discovery of the great things of the Gospel, 
Veritas à quacunque est à spiritu sancto est.  the Spirit reveals truth and stablisheth us in the truth, that God's people might know more of himself and his Son, and pry more into the mysteries of the Gospel.  
2. There are more glorious conquests to be made in this last age of the world, all the great enemies of Jesus Christ are to be vanquished, Ze. 4. 7. 2 Thess. 2. 9 the sharpest sufferings are reserved for these times, therefore Christ hath provided the most sovereign cordials.  
What undaunted courage, what invincible patience, what ravishing consolation had the martyrs in the flames? God made good this promise to them in sending his Spirit.  
We should put our bond in suit, turn promises into prayers, press God with much importunity for more of the Spirit.  
3. God hath promised to give us his Son.  
The whole Covenant of grace i● purchased, 
Abraham saw Christ's day a far off, and rejoiced. Anna, Zacharias, & Elizabeth waited for the consolation of Israel, L●. 2▪ 25, 30.  founded, sealed, ratified in Christ's blood, Mat. 26. 28. Heb. 9 14, 15. and 13. 20. It was God's plot from all eternity to save man in such a way, as should advance all his glorious Attributes, his wisdom, power, justice, mercy, compassion, wrath, vengeance.  
The Covenant of grace is the most free and gracious tender of Christ, and all his rich purchases to all the lost and undone sons of Adam that shall believe in him.  
All other particular promises found in the book of God receive their confirmation by the promise of Christ. God promiseth sometimes to deliver from a particular affliction; to assure them that that shall be kept, he makes a promise of Christ, 
Isa. 7. 14.  Behold a virgin shall conceive.  
There are three things in the promise of Christ to confirm all other promises.  
1. Because there may be made more objections against the Lord's giving of Christ, then against any other promise whatsoever, in that the great provoked God must come to be a suitor to his vassal, Jehovah must lie in a virgin's womb.  
2. More love and compassion is showed in that one promise of Christ then in all other promises whatsoever.  
3. Because this is the mother promise, 2 Cor. 1. 20. 
Rom. 8. 20   
Some say, The conditions of the Covenant of grace, are repentance, faith and new obedience. Sincerity alone (or Evangelical perfection) is the only absolute condition of the Covenant of grace, Gen. 17. ●. It is called an upright heart, that is, straight: It is also called Integrity, a body that wants no members, a sound heart, a pure or sincere heart, a single heart, a simple and honest heart. Evangelical perfection is a work of God's Spirit whereby the whole inward man is applied to God and his ways without the mixture of strange intentions or affections.  
2. Sincerity of singleness, purity, perfection is the whole substance and mettle of all graces which God worketh in the soul; it is not any one grace, as patience, meekness, but the substance of every grace, faith and love unfeigned, prayer which comes not out of feigned lips; we must worship God in spirit and in truth, Ephes. 4. 34.  
3. God and the Saints have ever judged of men by this, judge me, O Lord, according to mine integrity.  
4. The promises are made to this, Ps. 119. 1. Mat. 5. 8. 
See those Greek words (which have an emphasis in them) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Mat. 10. 16, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 1. 10. explained fully in my Greek Critica.   
Characters of sincerity.  
As preparatory or a motive to the rest, to be willing and desirous to have his heart thoroughly tried and searched, Joh. 3. 18, 19, 20. Psalm 139.  
There are three real marks,  
1. It makes the work of grace universal.  

1. In regard of the subject: therefore it is called a new creature.  
2. In respect of the object, abstains from all sin, and performs all duty.   
2. It is constant.  
3. It presseth on to have more till it be filled with God and his ways, Phil. 3. 8, 9, 10, 11.  
It is a matter of great concernment for a man rightly to understand the nature of the Covenant under which he is, 2 Sam. 23. 3, 4.  
Reasons.  
1. Because it is the covenant which God hath respect unto in all his dealings with you, Psal. 105. 8. & 111. 5.  
2. Else we shall never be able to understand our own state, 1 Cor. 11. 28. and 2 Cor. 12. 5. Galat. 4. 23, 24, 25.  
3. Else we shall never be able to judge a right of any of our actions, neither of God's ways to us, nor ours to him, Gen. 4. 4.  
4. Without knowledge of the nature of the Covenant we can never understand our own sins, we are not only breakers of the Law, but transgressors of the Covenant, Hosea 6. 7. Deut. 29. 21. Lev. 26. 24, 25.  
5. According to our Covenant, such is the Spirit by which we are acted, and such is our law and practice, one under the first covenant is acted by the spirit of bondage, one under the second is acted by the Spirit of adoption.  
6. We cannot else understand our mercies or afflictions, whether they come from God's love or displeasure.  
7. Without this we cannot understand the riches of God's grace in the second covenant.  

1. That he should enter into a covenant at man's creation.  
2. When man had broke that to enter into a new covenant.  
3. To find out such a glorious way to abolish the first covenant.  
4. To make it with such a glorious Head, Christ.  
5. That the promises of this covenant should be better than those of the first covenant.   
8. All our terror or comfort comes from our covenant under which we are, 
Isa. 34. 5.  Heb. 6. 17. 1 Pet. 3. 9 Eph. 2. 2.  
We are under the covenant of grace.  
1. If we be in the second Adam, if we be willing to accept of Christ upon his own terms, Hos. 2. 18.  
2. If sin have not dominion over us, Rom. 6. 12.  
3. If the Lord put his laws into our mind, and write them in our hearts, Heb. 8. 8. 
* God discovers four things to his people by writing the law in the heart. 1 His holiness, that a conformity to this law is a conformity to his holiness, Ephes. 4. 24. 2. A perfect pattern of that glorious image our first parents had in innocency. 3. A perfect pattern of the law of God in Christ's human nature. 4. A pattern of that perfection they shall attain unto, Hebrews 12▪ 24.  It is an allusion to the two Tables of the Law. They were first written by the finger of God, and then put into the Ark: so God first writes the Law in our hearts, and then puts it in our minds. The writing of the Law in the heart signifies, 1. Similitudinem, a conformity, an inward principle and disposition in the heart answerable to the doctrine in the book. 
Heb. 8. 10. It is not barely said thus, You shall not teach every man his neighbour, but that clause is added, saying, Know the Lord, not as if you were ignorant, but my law shall be in your hearts & you shall be taught as a knowing people.  2. Permanentiam, continuance, it is not a flitting but a binding principle, Litera scripta manet.  
All the errors almost of these times may be confuted from the doctrine of the covenant, Heb. 8. 9, 10, 11, 12.  
1. Merit and supererogation of works, Satisfaction given to justice must be commensurate to that justice which it must satisfy, infinite.  
2. The Popish and Arminian doctrine of freewill. Can man work in a way of grace so as to determine and make it effectual before he have grace, a principle of working? Can a man receive grace offered without a special work of grace stirring and exciting him? I will write my laws in their hearts, the promise then written in the heart is the foundation of all our faith, and the precept of all our obedience.  
3. For in vocation of Saints. Christ is the mediator of the new Covenant; 
Job 9 ●3.  He is touched with our infirmities, and yet clothed with majesty, to his Father he gives his merit for us, from his Father he gives his Spirit to us.  
4. That Arminian doctrine of universal grace and redemption, that Christ should die intentionally for all. Where ever the merit of Christ's death goes, there goes his Spirit, the price and power of his death are equal; all have not the Spirit of Christ, therefore not his merit.  
The Socinians deny the satisfaction of Christ's death, justice must have satisfaction. Christ (they say) came into the world to be an example, and give us a pattern of virtue, as the Pelagians say we have Adam's sin by imputation. They deny all infused habits of grace, and would only have moral persuasions.  
The Antinomians also are hence confuted, there must needs be a work of grace in a man else the death of Christ will be ineffectual, than some principle of grace must be put into us. The old rule may stand still, though there be a new principle put into the heart, because the holiness of God is not varied.  
The Anabaptiss, the covenant is with the house of Israel, and God's children born in the covenant are of the house of Israel.  
Some say men are miserable two ways by Adam's fall.  
1. As we stand under his covenant, and so come short of conformity to the Law which requires perfect, personal, and perpetual obedience.  
2. As we bear his image, life and eternal salvation is offered on impossible terms, therefore (say they) in conversion there is required a double change.  
1. Moral, which is the change of a man's covenant.  
2. Physical, the change of a man's image. So that as a man's covenant is, such is his state, if under the first covenant, he is in a state of sin, of bondage and death, if he be under the second covenant, he is in a state of grace, of liberty and life, because he is no longer a son of the bondwoman, but of the freewoman. 
gall 4. 24. Partu● sequitur ventrem.  A man in Christ is freed from the Law as a covenant, in these respects.  
1. For justification, Gal. 2. 21. in respect of condemnation, 
Gal. 4. 4. Christ was not only under the ceremonial law as he was a Jew, but under the moral as a man, for it is under the law under which we were, and from which we were redeemed. See Gal. 3. 13.  Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 5. 23. against such (persons, not works) there is no law.  
2. He is freed from the Law in respect of irritation, there is a power in it to stir up the lusts of men, Ro. 6. 14. For ye are not under the law, as a covenant (whether we understand it of its condemning or irritating power) but under grace.  
3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it, Gal. 5. 18. Ye are not under the Law, viz. constraining, 1 Tim. 1. 9 A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation, he is freed by degrees from the irritation and coaction of the Law, all those that are out of Christ are under the law for justification, condemnation, irritation and coaction.  
The covenant of grace is the same for substance now to us since Christ was exhibited, and to them before he was exhibited, but the manner of administration of it is different, because it is,  
1. Now clearer: things were declared then in types and shadows: heaven was typed out by the land of Canaan, we have things plainly manifested, 2 Cor. 3. 12. in this respect it is called a better testament or covenant, 
Vid. Ames. Medul. l. 1. c. 39  Heb. 7. 22. not in substance, but in the manner of revealing, and they are said to be better promises, Heb. 18. 6.  
2. Of greater extent: Then in Judah was God known, now to all Nations.  
3. Abundance of the Spirit is poured out now: some few men than had a great deal of grace, but 
* Rom. 4. 18. Heb. 11. 17.  generally now men partake of abundant more grace, 
* Isa. 11. 9 & 54. 13.  both for knowledge and holiness.   

CHAP. VI.  
2. Of the Promises.  
CHristians have many and great Promises, 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us, 
Rom. 9 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, great and precious promises.  
1. God makes them, they are the Promises of a great God: Great persons make great promises.  
2. They are made to God's people, his elect: a King will not bestow mean things upon his Favourites.  
Reasons,  
Why God makes great Promises to his people.  
1. Hereby God sets forth his love to them, Tit. 1. 2.  
2. That we might have ground for our faith and hope: here in this world we are in a state of expectation, Heb. 11. 39, 40.  
3. That hereby he might support them in their many troubles, Gen. 15. 1. Heb. 10. 35, 36. This is a merciful administration of the Lord, Adam had all his good things in possession, he soon lost them, by the Promises they are as certain as if we had them already, 
Though 1. The matter was exceeding great, yet God made good his Promise, as in that of Christ, Gen. 3. 15. who was more worth than heaven and earth, yet in the fullness of time Christ came. 2. Though it exceeded all human reason as the Promise of a child to Abraham and Sarah when so old. 3. Though it was a cluster of good things, and that to a nation. 4. Though he hath taken a great time to make it good. 5. Though human policies have stood in the way, as in the case of the people of Israel and David.  1 Pet. 1. 3.  
The Promises are sure and certain,  
God hath confirmed them,  
1. By the Sacraments.  
2. By oath, the strongest confirmation that may be, Heb. 6. 17, 18.  
The faith of God's people is built upon two pillars, his power and faithfulness resembled by those two pillars, 1 King. 7. 21. Bo●● in it is strength, Jachin, he will establish.  
1. God's power, that is often given as a prop to uphold our faith in his Promises, Mat. 22. 21, 29. Rom. 4. 20. & 11. 23.  
2. His faithfulness, Heb. 10. 23. 1 Pet. 4. 19  
When God's Promises come to be fulfilled to his people, they find twice as much in them as they expected, 1 Cor. 2. 9 The Promise is the shell wherein the kernel is contained, Ephes. 1. 20. 2 Pet. 1. 4. That Promise in the covenant of grace That God will be our portion, there is a great deal more in it than we can understand; God will put his fear in his people's hearts, Job 28. 16, 17. Prov. 3. 13. They shall enjoy eternal life with him in heaven, 
2 Cor. 12. 4 Psal. 16.  when this Promise comes to be accomplished, it will be far greater than we can now imagine. They find the mercies of this life double many times to what they expect.  
Reasons,  
1. From our weak capacity, we are not able to understand how much is laid up in a Promise, the experience of God's people is a great proof of this, the longer they chew the Promise the sweeter it is.  
2. The infinite goodness and bounty of God joined with his omnipotency and all-sufficiency, because God hath set his heart on his people he will give them abundantly more than they think of.  
The Promises of God are of two sorts.  
1. Absolute, those which the Lord hath undertaken to perform of his own free grace, not only citra meritum, but also citra conditionem, without all supposed or pre-required conditions in us: of this kind are all those great promises of the new covenant, Genesis 3. 15. and 17. 7. Isaiah 43. 25. Ezekiel 11. 19 Jeremy 31. 33. Hosea 14. 4. Joel 2. 18. 
M. Strong on 1 Sam. 2. 30.  I will be thy GOD, I will give my son, 
God's promises are of two sorts, such as are absolutely, and such as do run conditionally according unto the nature of that good thing which he promiseth; some good things promised are absolutely good for us, as pardon of sin, grace. Thus God's promise is made absolute to the elect in Christ: some good things are but conditionally good for us, as degrees of grace, comfort and outward blessings: and concerning these God's promise is made conditionally, which condition if he break, he is at liberty. M. Bridge on Lam▪ 5. 2. Numb 14 34 q●d I have p●omised to bring you into the land of Canaan upon such and such conditions, if you do not perform the condition I am free.  I will pour out my Spirit, I, even I am he who blot out your iniquities for my Names sake, I will take away the heart of stone, and I will give an heart of flesh, I will put my Law in your inward parts, and write it in your hearts; I will heal your backesliding, and love you freely, for mine anger is turned away.  
2. Conditional, which shows what God will do upon the performance of such duties and conditions by the creature, which conditions without God's grace he is never able to perform; Ier. 17. 8, 9, 10. These are made for the encouragement of the creature in the ways of obedience, and to show a man's inability, that he may fly to Christ for strength, but they do not always show the purpose of God to give the condition or reward.  
When once God makes a Promise, though it may be a long time before it be fulfilled, yet it yields comfortable fruit from the day of his making of it.  
All agree that a Promise is a certain pledge of performance in due time.  
Four other fruits grow from a Promise before it come to be accomplished.  
1. It is a certain evidence of God's love, 
Promises are a manifestation of the covenant of grace, the covenant of love.  a declaration of his heart and good will; outward administrations come all from God's hand, but his Promises come all from his heart, his affection is set on them who have an interest in the Promises.  
Reason,  
All the Promises are made in and thorough Christ, to Christ and then to those who are united to him.  
2. A Promise from the day of the date of it is a sufficient pledge to the soul to whom it is made, that God will never do them hurt, but his purposes and thoughts to them are always good, notwithstanding the outward administrations.  
3. It brings preservation to the soul, 1 Pet. 1. 5. It will preserve it from the assaults of the devil, and the world.  
4. It brings present consolation to the soul: in Peter, 
The consolations of the Gospel differ from all other comforts, 1 They are unutterable, 1 Pet▪ 1. 8, Phil. 4 5. 2. Real, Ioh. 14 27. 3 Great & strong, Ephe. 6. 18 4 Reach to the inward man, 5 Comfort in the saddest distresses. Mic. 5. 5. 6. Are everlasting, 2 Thess. 2. 18.  where the Apostle speaks of great and precious promises, he saith, We rejoice with joy unspeakable.  
An engagement of God in a Promise is a special means to support Christians in times of distress.  
God was ever wont to bear up the spirits of his people rather by Promises than providences.  
First, A great part of the Bible is spent in reporting God's engagements to his people by promise, and the exemplification of his people in performing his Promises.  
Secondly, The Saints of God were wont to live by faith, Ps. 56. 4. They ever fetched consolation from the Promises, as Jacob, Hast thou not said? and Jehosaphat, 2 Chron. 2.  
Reasons,  
1. The end of God in making the Promises was to give security.  
2. They are a ray of his power for the creating of help: he that hath a promise hath a blessing in the root of it.  
3. Promises issue from the love, the grace and goodness of God, and are as unchangeable as his love, they are founded upon the truth and all-sufficiency of God.  
That in Heb. 13. 5. is as full a promise as any is in the Bible, it is applicable to particular cases, made in the hazards of war and difficulties of reformation, it is double to show it is a fixed truth, and for time to come in the future tense, in the Hebrews there is more said than is to Joshua. 
Josh. 1. 5.  God saith, He will not leave him nor forsake him, Heb. 13. 5. there are five negatives in that little sentence.  
All the subjects of Christ's kingdom of grace inherit all the Promises of the Covenant, they are their portion.  
1. It is a great privilege to be the heirs of God's Promises, and the Saints have gloried in it, David saith, Thy Promises have I claimed as mine heritage, by faith they embraced the Promises, Heb. 11.  
2. Every child of God hath a right to all the promises, 1 Tim. 4. 8. Gal. 3. 16. Rom. 9 4. 2 Pet. 1. 4.  
1. They are all made in and through Christ, as branches of the Covenant of grace.  
Objection,  
Particular Promises were made to this or that man in a special case.  
Answer,  
No particular Promise was ever made to any for his own sake, but for Christ's; Therefore those Promises which at first uttering of them were made to some particular person on a particular occasion, were after pressed on all God's people, as that, Josh. 1. Heb. 13.  
This is a peculiar privilege to God's people, none but those under Christ's dominion have interest in the Promises.  
We should therefore,  
1. Study the Promises, and know for what use and time they serve.  
2. Beware of weighing them by our own carnal sense and reason.  
3. Set faith a-work, let the heart rest on God's Alsufficiency, his truth, wisdom, faithfulness.  
A good man fetcheth contentment▪ and satisfaction to his soul in all conditions.  
1. From the Covenant of grace in general, 2 Sam. 23. 5. This Covenant of grace, which God hath made with his people is God's assurance office, and the Saints in all their fears may and aught to go to the Covenant to assure all things to them, to assure their estates and their lives.  
2. For particular Promises in the Covenant of grace, 
Those that are driven from their houses, spoiled of their goods, should remember the hundred fold promise, and that Mic 4. 6, 7  a gracious heart looks upon every Promise as coming from the root of the Covenant of grace in Christ. See Psal. 34. 10. and 37. 6. and Isa. 58. 10. and elsewhere● where there are divers Promise● which may bring Christian contentment.  
It is the greatest honour that 〈◊〉 creature is capable of to be taken in●to Covenant with God, Levit. 26. 18, 19 Jer. 11. 11. Zach, 11. the staff of beauty, that is the Covenant, and you sin against offers of a second Covenant which the devils never did.  
Those who are in Christ and have their covenant changed are in a happy condition.  
1. By this means God and thou art reconciled, thy covenant is a covenant of●peace, Ezek. 37. 26.  
2. Being once taken into the covenant thou hast interest into glorious relations; God is become thy Father, thy Husband, thy Friend, 2 Cor. 6. 16.  
3. Thou hast interest into a most glorious inheritance by becoming the son of a free woman. 
When David was driven from house and harbour, he encouraged himself in the Lord his God Tolle meum & tolle Deum. Aug.   
4. Thou hast a foundation for thy faith and a ground of all thy prayers, the covenant contains all the privileges a believing soul can expect, it is the ground of all thy prayers, Jer. 31. 18. Isa. 64. 9 The people of God still plead it, it upholds the soul from sinking. When David came to die, God hath made with me an everlasting covenant. So Christ, My God my God, Psal. 89. 26.  
5. It is a covenant that can never be broken, 2 Chron. 13. 5. Isa. 50. 7.   

CHAP. VII.  
Of living and dying by Faith.  

I. Of living by Faith.  
FAith is a staying, 
What faith is. Justifying faith is a spiritual habit, by which a regenerate man having in himself, upon a Divine testimony, an evidence of t●e truth and goodness of the promise, and covenant of eternal salvation through Jesus Christ, relies on him only for everlasting life. Mr White.  resting, depending and relying upon the merits and satisfaction of our blessed Saviour, by the virtue and merit thereof to obtain remission of sins and eternal life, and all good things promised in the new covenant, at the hands of God.  
That there is such a life as the life of faith, is plain, Habak. 2. 4. But the just shall live by his faith. The just shall live the life of grace here, and of glory hereafter, in and by faith.  
Gal. 2. 20. Nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God  
Psal. 74. 13, 14. Thou didst divide the sea by thy strength: thou brokest the heads of the dragons in the waters: That is, of the chief captains, and commanders under Pharaoh. Thou brokest the heads of Leviathan (that is, Pharaoh) in pieces, and gavest him to be meat to the people inhabiting the wilderness, for their faith, not their bellies. While they were in the wilderness they remembered God's mercy to them at the red sea, and lived by the faith of this providence of God.  
It is a life arising from the union of God with us by his sanctifying Spirit, whereby a man is able to perform actions spiritual, in the Promises is the life of the spirit of God's people. 
Isa 38. 16.  The life of faith (saith Mr Perkins) is a true life indeed, the only life.  
The Schools dispute of faith, Ministers preach of faith, professors talk of faith, 
M. Ward.  profane men swear by faith, but few men live by faith  
None can live, nor rightly understand this life but the Saints of God, a Promise from God is sufficient for faith to rest upon against all improbabilities whatsoever.  
Many reasons might be given why we should rather live upon God's Word than any thing else.  
The first reason may be taken from God's Alsufficiency.  
Consider 3. Attributes in God.  
1. His Almighty power, he can as easily perform as promise. God urged this to his people when they were weak at any time, Numb. 11. Is the Lord's hand shortened? Gen. 18. Is any thing too hard for the Lord?  
2. The goodness and love of God, his promises are given to his people as fruits of his love, Jer. 31. 3.  
3. His truth, faithfulness and unchangeableness, Mal. 3. 6.  
The second reason may be drawn from the interest which Christ hath in him that makes the promise, and in him to whom the promise is made.  
1. All the Promises are yea and Amen in Christ, Consider,  
1. Christ's interest in his Father who makes the Promise, his Father makes them all for the son's sake, all the Promises are called the sure mercies of David, Isa. 55. He being a type of Christ.  
2. Christ hath bought all the Promises of the Father with his own heart's blood.  
2. The interest Christ hath in his people, 
Ephes. 5. So is Christ, that is, the Church.  he is one with them, and they one with him.  
A third reason may be taken from the nature of faith, the proper object of it is a Promise from God, Heb. 11. 1. Faith sees things clearly, infallibly, strongly.  
Motives to living by faith.  
First, The necessity of it.  
1. Take away this and you take away the only principle which distinguisheth the life of a man as a Christian from the life of other men.  
2. The only cause of all heart-breaking and uncomfortable sorrows which God's people meet with in any condition is the want of this, Psal. 42.  
3. The want of this is one great cause, if not the only cause of the unevenness found in the conversation of God's people. Rebecca and Jacob had a direct Promise that Jacob should have the blessing, yet because Esau was great with his father they used unjust means.  
4. Without this we can expect no benefit from the Promises (though they be precious) unless we rest ourselves upon them, Isa. 26. 3.  
Secondly, It is a very becoming, amiable, fitting thing that we should rather live upon a word of God, than any other help whatsoever. No creature on earth ever attains to a self sufficiency, one must have something for his support, therefore it is better to take a Promise from God, then to depend upon the deceitfulness of creature-comforts.  
Thirdly, The wonderful gain which comes by it.  
1. The soul which hath but once learned to make the Word of God a sufficient stay to itself, such a one will live the easiest life that any man in the world lives. It is not easily learned (for much grace is required to it) but when thou hast once got it, it is comfortable. Such a one lives as a child when he is in his father's house, he is never troubled with care for meat, drink, or clothes: the soul is at quiet when it hath learned to centre itself upon the word.  
2. It is the greatest engagement (as I may say) to God to help them, we cannot put a greater obligation upon him, then by trusting in him, God will never fail such as trust in him, Isa. 26. 3. Psal. 91. 9, 14.  
Means to attain this life of faith.  
How may a soul learn to pick a living out of the word, to live by faith.  
The life of faith is to fetch the counsel, the portion and comfort of his life out of the word.  
Ten directions how the soul may attain to live this life of faith.  
First, Nothing but a sound, true, living faith is a principle of this life, all the Schoolmasters in the world cannot teach any creature to live by reason, till it hath a reasonable soul. Labour to understand the true nature of faith, and get it wrought in thy soul, the just man will live by his faith.  
Secondly, Every degree of saving faith will not serve a man to live comfortably and free from distempers, one must have a sound faith, and a pleropho●y, and a great deal of faith for that end, the least degree of saving faith will serve for justification, sanctification, adoption, salvation, but not for consolation: Every blast of temptation overthrew the Disciples while they were weak believers, they questioned the truth of all, Christ therefore rebukes them for it, and saith, Why are your hearts troubled? Paul when he could say, I know whom I have believed, though after he was told he should be whipped, he said, none of these things troubled him.  
Thirdly, He gets acquaintance with some things in the covenant of grace which may take off those objections that usually trouble believers, which are four, and these do hinder God's people from living by faith.  
1. They find corruption in their hearts, this should no way hinder their comfort, if they hate it and strive against it.  
2. Temptations trouble them, whereas God's own people are liable to temptations of all sorts.  
3. Afflictions, God breeds them up which are in covenant with him under divers and great afflictions.  
4. Desertions, They find not the working of God's Spirit, nor the assurance of his favour, God many times leaves his best children to great and sad desertions.  
Fourthly, Thou must get sound acquaintance with the Promises of the Gospel, else thou wilt be to seek in time of trouble. Some general Promises concern all estates we can be in, all things shall work for good to them that fear God, and no good thing shall be wanting to such. 2. There are excellent promises in the Scripture for any condition imaginable.  
Fiftly, As the exigents or occasions require, whether to bear afflictions or go through temptations, act thy faith upon that Promise which suits thy present need.  
A good man having all taken from him, and his wife desiring to know how he and his family would live, he said he would now put his bond in suit. Think on God's power, truth, love, and Christ's interest in the Promises to encourage thy soul.  
Sixtly, As a Promise from God must be measured by faith, so only by faith, not by carnal sense or reason, do as Abrahaem did, he never told his wife Sarah when he was to go cut his child's throat and offer him a sacrifice to God.  
Seventhly, Faith must be helped with a use of all other means which God hath appointed to attain the blessing, 2 Sam. 7. later end. Psal. 5. 3. Psal. 119. Deal well with thy servant according to thy word. Faith made Noah to build him an Ark, work belongs to us, success to God.  
Eightly, Resolve to wait the Lord's leisure in all thy believing, limit him not to the time or manner of delivering thee, resolve God shall do it in his own time, if thou hast an able good paymaster thou wilt be willing he should pay thee how and when he will. He that believes will not make haste.  
Ninthly, Get thy will so far subdued to God's will, that his will may be thine, as near as it is possible for poor sinners to attain it: learn to say God's will is the best will, Rom. 12. 3. 4.  
Tenthly, Study the life of holiness, let David be an example to thee, he had great communion with God, and knew how to improve a Promise. Some think one ought to believe whatever corruptions he gives way to, they say men are duty-mongers, merit-mongers. Others of God's people are too much dejected with the remainders of their own corruption.    

CHAP. VIII.  
2. Of dying in Faith.  
QValis vita, finis ita: He that will die in faith, 
Heb. 11.  must first of all live by faith, and there is but one example in all the whole Bible, 
M. Perkins his right way of dying well  of a man dying in faith that lived without faith, viz. that thief upon the cross.  
To die by faith, is when a man in the time of death, doth with all his heart rely himself wholly on God's special love and favour and mercy in Christ, 
Psal. 73. ●●.  and as it is revealed in the word. Religion is seen in its glory, when one not only lives but dies in Christ, 
These were the words of Tremellius a converted▪ Jew near his end, Vivat Christus pereat Barabbas. Domini causa, id est▪ propter Dominum. Beza.  Phil. 1. 21. For me to live is Christ and to die is gain. And ver. 20. So now also Christ shall be magnified in my body, whether it be by life or death. If I live, by preaching, if I die, by suffering. Dr Preston said a little before his death, I have long● conversed with Christ in the world, and though I change my place, I shall not change my company. Revel. 14. 13. Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, 
In Domino moriuntur, quicunque perfidem uniti & conjuncti Christo inunum quasi corpus cum eo coalescunt. Rainold. de l. Apoc. praelect. 80  and their works do follow them. In the Lord, that is, say some for the Lord, as Ephes. 4. 1. Which suffer death for Christ, rather in the faith of Christ being incorporated into him, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from henceforth, as Rom. 8. 1. and 16, 17. That constantly hold out in these times of persecution, say some, presently, saith Dr Rainolds, from the very time of their death, they rest from their labours, of their particular calling, under afflictions from God, and persecutions from men, under sin, temptations, 
Beati a modò, statim, è vestigio, ab ipso mortis tempore. Id. ib.  desertions. And their works, That is metonymically, the rewards of their works, as 2 Cor. 5. 26. Do follow them, accompany or go with them, the words well weighed sound so.  
When a godly man dies he dies in the ●ord by virtue of his union with Christ, 
There must be a being in Christ before there can be a dying in him, those that sleep in Jesus.  when there is a dissolution of the soul and body, the mystical union is not dissolved, as the personal union of Christ was not dissolved when he died.  
Before I lay down directions how to die well, and show the benefits that come to the godly by death, I will show  
1. The necessity, or certainty of death, and the misery of it to the wicked.  
2. Resolve some questions about death. Of the first,  
Death is a common condition appointed for every man first or last to undergo.  
Heb. 9 27. And as it is appointed unto men once to die, but after this the judgement. The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated, It is appointed, signifieth, it lieth as a man's lot. Once imploies two things, 1. A certainty, it shall once be. 2. A singularity, it will be but once, 1 Samuel 26. 8. 1 King. 2. 2. I go the way of all the earth, saith David Job 30. 23. The grave is called the house appointed for all the living.  
Eccles. 12. 5. Solomon calls the grave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bajith Gnolam, domum saeculi, the house of age: We translate it long home, where he must abide for a long time.  
1 Cor. 15. 26. The last enemy that shall be destroyed is death, that is, death destroys all and after is destroyed itself.  
Psal. 89. 48. What man lives and shall not see death?  
When we would affirm any thing to be infallibly true, we say as sure as death.  
A young man may die, an old man must die. It is an Hebrew proverb, In Golgotha are to be seen skulls of all sizes, that is, death comes on the young as well as the old.  
Omnes una manet nox,  
Et calcanda semel via lethi. 
Horace.   
When it was told Anaxagoras that both his sons (which were all he had) were dead, being nothing terrified therewith, he answered, Sciebam me genuisse mortales, I knew I begat mortal creatures.  
There are three special reasons why all must die.  
1. Because God hath so decreed it, Heb. 9 27.  
2. All men are made of one mould and matter, 
Adam of Adamah, homo ab humo.  Job. 4. 19 Dust thou art, and unto dust shalt thou return, Gen. 3. 19  
3. Because all have sinned, Rom. 5. 12. Wherefore as by one man sin entered into the world, and death by sin: 
Some read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propterea quod, for as much as.  and so death passed upon all men, for that, or in whom all have sinned. Beza prefers that version, in whom, In Adam legally, as they stood under his Covenant, in him naturally, as they bear his Image. Sin brought death into the world, either meritoriè, as it deserves wrath, or privatiuè, as it takes away the power of the law to confer life.  
Rom. 6. 23. The wages of sin is death. The word in the 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Stipendia capitur, Lu●. 3. 14. & 1 Cor. 9 7. pro stipendio militum. de Dieu. in loc. Vide Grotium. in loc.  original signifies properly victuals, because victuals were that which the Roman Emperors gave their soldiers as wages in recompense of their service: but thence the word extends to signify any other wages or salary whatsoever.  
Death is then certain, because no man can eschew it, yet it is 3. ways uncertain.  
1. In regard of time, no man knows when 
* Morte nihil certius, boramortis nihil incertius.  he shall die, Hezekiah only had a lease of his life.  
2. In regard of place 
* Incertum est, quo te loco mors expectet, itaque tu illam omni loco expecta. Sen. epist. 26. , no man knows where he shall die.  
3. In respect of the kind of death, no man kuows what death he shall die, whether a natural or violent death.  
Objection,  
1 Cor. 15. 51. We shall not all sleep, but we shall all be changed, Christ is said to be the judge of the quick and dead, 
Act. 10. 42.  therefore all men shall not die.  
Answer,  
Cajetan on 2 Thes. 4. 17. 
Vide Calv. in 1 Cor. 15, 51,  gives both a succinct and sufficient answer, Statutum regulare est, illos autem non mori singulare est.  
Others say that change shall be a kind of death.  
Secondly, The misery that comes to the wicked by death.  
Every man in an unregenerate estate lies under the fear of death. 
Death is the Atheists fear, and the christians desire.   
1. The Scripture thus frequently sets forth natural men.  
Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage.  
Job 18. 14. Death is called The King of terrors, an ordinary hebraism, as the Lord of glory, that is, most glorious, death hath a dominion over them.  
Luk. 1. 79. 
Tenebrae metum mortis incutientes.  The shadow of death, that is, such darkness as strikes men with fear of death.  
2. All unregenerate men hate the very thoughts of death, Isa. 28. 15.  
Lewis the 11th of France straightly charged his servants, that when they saw him sick they should never dare to name that bitter word, Death, in his ears.  
3. Thoughts of death often embitter all the comforts of this life.  
The reasons of this truth may be these.  
1. Because death is contrary to nature itself, and to that inseparable desire of its own preservation, it being a dissolution of the whole man, 
1 Cor. 15. 26.  and a separation of two most loving companions, the soul and body, by virtue of that ancient curse, Gen. 2. 17. Yet it is not an enemy to the godly man's person, though it be to his natural estate, 1 Cor. 3. 22. Christ did maledictionem benedicere, paupertatem ditare, ignominiam glorificare, saith Luther.  
2. Because they die in their sins they must themselves conflict with the terrors of death, 
Lies down with the sins of his youth.  1 Cor. 15. 55. John. 8. 44. Sin in every man brings with it a secret guiltiness, which makes him fear something worse will follow after death.  
3. It puts an end to all the benefits and comforts of this life. Son remember that in thy life time thou receivedst good things. It deprives him of friends, goods, pleasures, credit.  
4. It puts an end to all his hopes, 
A great man wrote thus a little before his death, Spes & fortuna valete.  Job 11. ult. Their hope shall be as the giving up of the ghost.  
5. His conscience shall then be awakened, this is the worm.  
6. It brings him to the bar of judgement, Heb. 9 27. He must go to God to give an account, in whom he hath no interest.  
7. All offers of grace shall be at an end.  
8. It is the inlet to eternity and puts them into an unchangeable condition.  
In the next place I shall resolve some questions about death.  
1. Question,  
Whether it be lawful to desire death?  
We have examples of both kinds, 
Phil. 1. 23  Paul desired to be dissolved, but Hezekiah mourned, and prayed exceedingly against it, so did David, Psal. 102. yet he rashly wished to die for Absolom, 1 Sam. 18. 33. The Israelites offended this way, Would God we had died in Egypt, and would God we had died with our brethren. Elisha, 
1 Kings 19 4.  Job, and Jonah were to blame this way, 
Jonah 4. 3.  O that I had never been born, 
Job 7. 15. and 6. 9  said Job, O that I had died so soon as I was born, O that I might die out of hand, for these are the three parts of his desperate words. It is often in the mouths of wicked people, would I were dead, and I would I were out of the world. If they were to die indeed they would be loath enough to it. 
M. Fenner of conscience.  Like the man in the fable, 
Summum nec met●as diem nec optes.  who being wearied with his burden of sticks, lay down and called for death, but when death came indeed to take him, and said, What shall I do man? thou called'st me: I pray thee, said he, help me up with my burden of sticks.  
To answer this question, we must distinguish, 1. Of desire, there is Desiderium carnale, spirituale, heroscum, a carnal, spiritual, and heroical desire. If this desire ariseth,  
1. From diffidence of God's help and succour.  
2. From impatience under crosses. 
Mors non est simpliciter &, absolutè optanda, quia habet in serationem mali, sed primò tanquam medium ad finem praestantiorem, secundò propter consecutionem majoris boni.   
Or 3. From shunning of those labours and pains which are to be endured for God's glory and the Churches good, it is very sinful, but if it arise from a holy desire to enjoy the presence of Christ, and to be freed from sin, it may be lawful.  
Secondly, We must distinguish of the manner in desiring, which is either absolute or conditionate, if it be a conditionate one with submission to God's will, as long as the Church hath need of him, it may be lawful, Domine si adhuc populo tuo sim necessarius, n●llum recuso laborem.  
2. Question,  
Whether a godly man may fear to die?  
Answer,  
He may.  
1. For some sin that he is not enough humbled for.  
2. For want of the clear evidence of pardon and assurance of interest in Christ.  
3. Question,  
Whether may one pray against a sudden and violent death?  
Answer,  
A violent and sudden death chiefly by some immediate hand of God, is tedious to man's nature: The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech, Master, carest thou not that we perish? Christ told Peter (foretelling a violent death) that he should be led to it as to that which he would not, meaning by the natural inclination of his will, this gives us just ground and warrant to pray against sudden and violent death.  
4. Question,  
Whether may we mourn for the dead?  
Answer,  
Yes, Because  
1. Death is a fruit of sin, In the day that thou eatest thereof thou shalt d●e the death, and a sign of God's displeasure against it.  
2. It is a separation of friends, and they should not part without some grief, only we must look that our mourning in such cases, be  
1. Serious, not counterfeit.  
2. Moderate, not excessive, either for quantity or continuance, which may show want of hope and excess of love, both nought.  
3. Holy, turning our sorrow from the death of our friends to the bewailing of our sins, the only procurers of that and all other crosses. 
Egredere, quid times? egredere anima mea quid dubitas? septuaginta propè annos servisti Christo & mortem times?   
In the last place I shall lay down directions how to die well, and show the benefits that come to the godly by death.  
1. What a Christian should do that would die comfortably.  
1. Discharge the place and office which God hath called him to with much diligence and sincerity, 2 Tim. 4. 7, 8. Act. 20. 31. 
Hier epist. Fam. l. 3. Non est timendum quod nos liberat ab omni timen, do. Tertul.  Why dost fear O my soul (said Hilarion) thou hast served God this seventy years, and art thou afraid to die? Live much in a little time, do all for eternity, be abundant in serving thy generation, Acts 13. 36. You live no longer in God's account than you serve him.  
2. Do nothing against conscience for the greatest advantage, this troubled Judas, he betrayed innocent blood, this made the woeful tragedy of Spira.  
3. Take heed of unjust dealing and violent oppressing of others. Samuel before his death, 
Deu. 32. 19  Tell me (saith he) whose ox or ass have I stolen or taken away? 
* Psal. 90. 12.   
4. Improve thy riches and honours for God's glory, 
This will make death less bitter and terrible unto us, forewarned fore-armed.  Luk. 16. 9  
5. Spend the time of thy health well, and lay up prayers for death before hand. Teach us to number our days (that is, to consider how few they are) that we apply our hearts to wisdom.  
6. Get acquaintance with death, 
Tu mor●ē ut nunquam time as, semper cogita. Senec It is the act of acts & science of sciences to learn to die.  take notice of all the approaches of it, behold the mortality of others and consider thine own, do not think to die all at once, the Apostle saith, I thank God I die daily,  
So seriously meditate on death, as to draw from thence some wholesome and profitable conclusions and resolutions for the well ordering of thy life, and that in respect of four things chiefly; sin, the things of the world, our own persons, and the persons of others.  
For sin, this conclusion must follow, therefore sin is a most hateful thing to God, and a most harmful thing to man, for it alone hath provoked God to inflict this heavy punishment of death, yea of eternal death after this upon the sons of men, unless repentance come betwixt. Sin is the parent and sting of death, sin brought it into the world and makes it terrible, 
Moriantur ante te vitia Sen.  therefore I must hate sin, lament sin, resist and mortify sin, and must make it my chiefest and in a manner my only care to get my sins forgiven, 
Our Saviour being at a great feast at Bethanie, sell into meditation and speech of his death and 〈◊〉, Ioh. ●●. 7, 8.  my iniquity subdued, and then resolve especially to mortify that sin which thy heart is most unwilling to reform.  
2. In respect of the world, we must conclude and resolve, that wealth honour, pleasure, friends, are but very vanities, trifles and toys, poor petty short and vanishing goods, therefore I must, 
Joseph of Arimathea made his tomb in his garden, Ioh. 19 4●  and by God's grace will resolve to pull mine heart from off these things, not rejoice in them, trust in them, boast of them, seeing I brought nothing into the world and must carry nothing out, use the present world as if we used it not. 2. Diligently prepare for the life to come, every man must be for ever in heaven or hell (there is no middle place as 
* Nemose decipiat fratres, duo enim loca sunt, & tertius non est visus. Qui cum Christo regnare non meruit, cum diabolo absque ulla dubitatione peribit. Aug. serm. 1. de ebrietate.  pargatory) so soon as his soul and body are separated. Labour therefore to get good assurance of bettering your estate and enjoying eternal life by bewailing the sinfulness of your nature and lives, and seeking unto, and resting upon the Lord Jesus Christ alone, and his mediation and obedience and the sprinkl●ng of his blood for pardon of sin and help against damnation, and lastly labour and study to reform your hearts and lives more and more.  
3. Concerning our own persons, we must thus conclude that we are but mean and contemptible creatures that must die and turn to dust and be made food for worms, why should I then be proud, or think myself better than others because of my strength, beauty, wit, learning, parentage, titles, offices, attendances? of all which death will strip me and teach me to know they were but borrowed things.  
4. For other men we ought to to conclude thus, they also must die as well as myself, my husband, wife, my dear and faithful friend, who knows how soon? therefore it is a great weakness to trust on such, to place my happiness in them. Cease from man whose breath is in his nostrils, therefore use all persons as well as all things, as if thou didst not use them.  
Lastly, Let the Saints of God take great comfort in the contemplation of the good that death will bring them, it concludes all their sorrows and evils and is a beginning of all joys, pleasures, comfort, glory and happiness. Death is to such a resting from their labours, Rev. 14. 14. A happy change, Phil. 3. 21. Job 14. 14. calls death a change, it is not an annihilation or extinction, but a mutation, and that by way of eminency, My change. It is the last change we shall meet with till the resurrection. 2. A lasting, nay an everlasting change, it puts us into an eternal condition of happiness or misery. 3. An universal change, 1. in respect of persons all must meet with it. 2. In regard of the whole man, body and soul, makes the body a stinking carcase, and puts the soul into heaven or hell. 4. A different change according to the quality of the person changed, terrible to a sinner, comfortable to the godly. Death is their body's seedtime, 1 Cor. 15. the crowning day to the soul, 2 Tim. 4. 7, 8. the funeral of all their sins and sorrows, Rom. 6. 7.  
I shall in the last place mention some of the chief benefits that come to the godly by death.  
By it he is freed  
1. From sin, not only the destroying power, but the being of it is then taken away.  
2. From those miseries which follow sin, Isa. 57 1, 2, 3.  
3. From the temptations of the devil, Rev. 12. 8.  
4. From the troubles of the world, and vexations of the flesh, Rev. 14. 13. Eccles. 4. 1, 2.  
2. There is nothing in his death but what conduceth to make him happy.  
1. A godly man dies in God's love, and mercy,  
2. He never dies till he be prepared, 
See Ioh. 11. 44.  till his graces be perfected and work finished, 
2 Tim. 4. 7  Job. 5. 26.  
3. He shall in some measure be assured of a better life, 2 Cor. 5. 1.  
4. When he dies he shall leave a sweet favour behind him, Prov. 10. 7. The memory of the just is blessed 
* The Jews when they make mention of any of their deceased Worthies, are wont to do it with this encomium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} id est, Memoria ejus sit in bened●ctionem. Which encomiastical scheme is taken from that of Solomon, Pr●. 10. 7. Buxtorf. de Abbreviat Hebr. Fuller. Concord. Hebr. transm. and Mede on Psal. 112. 6.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  
The Septuagint thus translates it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The memory of the just is with praises.  
Let the godly therefore comfort themselves against death with these promises, Joh. 3. 16. & 5. 24. and 10. 28. and 11. 25. 1 Cor. 15. 22, 57 2 Cor. 5. 1.  
FINIS.    

AN alphabetical TABLE.  

A.  
Anne Askew. p. 29.  
Aprice. p. 59   

B.  
Bainham. p. 24.  
believer freed from the law, how. p. 111.  
Bilney. p. 20, 21, 22, 23.  
Blague. p. 30.  
Bradbridges wife. p. 59  
Bradford. p. 44, 45, 46.   

C.  
Covenant, the reason of the hebrew name. 81, 82  
What a covenant is, 82.  
The several kinds of covenants. p. 83, 84.  
1. The covenant of works. p. 85, to 91.  
The covenant of grace. p. 91, to 113.  
Cranmer. p. 56, 57, 58.   

D.  
Damplip. p. 28.  
Death is common to all. p. 136, 137, 138, 139.  
The misery which comes to the wicked by death. p. 140, 141, 142.  
Whether it be lawful to desire death. p. 142, 143, 144.  
Whether may one pray against a sudden and violent death. p. 145.  
Whether may one mourn for the dead. p. ib.  
Whether a good man may fear to die. p. 144.  
What a christian should do to die comfortably. p. 146.  
Dying in faith. p. 134, to the end.   

E.  
Error, all the errors almost of these: times may be confuted from the doctrine of the covenant. p. 108. to 110.   

F.  
Faith, what it is. p. 124.  
Farrar. p. 40.  
Filmer. p. 27.  
Folk. p. 60.   

G.  
Glover. p. 48, 49.   

H.  
Hamelton. p. 19  
hawks. p. 42, 43.  
Hector. p. 19  
Jerome of Prague. 17  
Holland. p. 61.  
Hooper. p. 34, 35.  
Hunter. p. 39, 40.  
Hus. p. 16.   

I.  
Ignatius. p. 14, 15, 16.  
Indulgencies, Luther first opposed them. 68   

K.  
Kerby. p. 28, 29.   

L.  
Lambert. p. 26.  
Latimer. p. 52 to 55.  
Laverock. p. 59  
Lawrence. p. 40.  
Living by faith. p. 124, to 134.  
Luther, divers memorable things of him. p. 65. to 81.   

M.  
Martin, why Luther was so called. p. 65. 3. martin's much opposed the papists. ib.  
Martyr, Observations concerning the martyrs in general. p. 1, to 13.  
What a martyr is. p. 1, 2, 3. The great honour of martyrdom. p. 3, 4.  
The several sorts of martyrs. p. 4. They suffered cheerfully. p. 5.  
Constantly. p. 6, 7, 8, 9  
With much comfort and assurance. p. 10.  
The number of them. p. 6, 7. They were eminent in many graces. p. 11. to 13.  
Moice. p. 18.   

P.  
Person. p. 26, 27.  
Philpot. p. 55, 56.  
Pikes. p 62.  
Policarpus. p. 13, 14.  
Pomponius Algerius. p. 18.  
priests wife. p. 64.  
Promises. p. 113, to 124   

R.  
Ridley. p. 50, 51, 52.  
Rogers. p. 30, 31.  
Rough. p. 60, 61.   

S.  
Samuel. p. 47, 48.  
Sanders. p. 31, 32, 33.  
Serre. p. 18, 19  
Sincerity. p. 103, 104, 105.  
Sparrow. p. 60.   

T.  
Taylor. p. 37, 38, 39  
times. p. 58.  
Tyndall. p. 24, 25, 26.   

V.  
Voes. p. 17.   

W.  
Waid. p. 46.  
White. p. 41, 42.   

Y.  
Young. p. 64.   
FINIS.