THe word CHVRCH, is deriued of the word Kyrk; This latter, beeing still retayned both of Germaine & our North-brittaine. That the letter K. comes so to be written with CH. the reason is plaine, when as it is remem­bred, that the word is original­ly Greeke, & their letters Kappa and CHI, we confound, vsing the one indifferently for the other. As for V. in the word Church, it hauing in stead thereof, Y. in the word Kyrk, that falles out by same reason, as some pronounce the letter, Vpsilon, others Ypsilon.

The Greeke word isSo Nannius Musculus, and Hospinian. de origine templ. Kyriake (of Kyrios, Lord) for that the place so tearmed, is the Lords-house or Temple. A Physitian of Antwerp. Goropius Becanus in his Amazonica, findes fault with Nannius for being on this minde; and thereupon pres­seth two words of their owne language, Car, signifying Amiable; and Rac, I touch. But this is too farre fetcht, and to no good purpose; and the rather, for that it is no noueltie to find, both their tongue, and ours, and others, to borrow of Iauan, I meane the Greekes. Amongest hun­dreds, take one familiar example. We haue a certaine Fruit, which we call Cherry (marke heere also, Ch. for K.) the French call it Ceris [...]; the Italian, Ciriegia (frutto;) the Spaniard, Ceresa (fruto;) the Latine, Cerasum; the Ger­maine, [Page] [...] [Page] [...] [Page] Kirse: And all these, deriued from the Greeke word Kerásion or Kêrasos. And if this haue falne out in wordes of such qualitie, how much more is it like, that the language of the New Testament (and it also, the most vniuersall Language of [...]aphets people) should vn­to the New Testaments house of Religion (so well as to the people) giue the name of Kyriake, by Contraction, Kyrk? In latter sound, Church.

THe word Church in our language is taken, either for the Place set apart for the Lordes publique worship (as was the Tabernacle to Israel, & there­fore styled, Ohel mognedh, the Tabernacle of Con­gregation, or conuention) or, it is taken, for the people of God, who are by calling,1. Tim. 3▪ 15. the House of God (as the Apostle speakes to Timothie;) or (as to the Corinthes) a Temple to the Holy Ghost.

As it is a materiall House; so it is necessarie, for fitnes of conuening vnto publique exercises of Fayth & Cha­ritie; as was the place of the Corinthes meeting, remem­bred of the Apostle, to such purpose. And so the House, in respect of his vse,1. Cor. 16. 1. 2. is the Lords-house, & a place Eccle­siastique; nor lesse truly then the Temple, may be called an house of prayer.

In the Primati [...]e times, the Christians hauing no Kings for Patrones, it so came about, that the places of their meeting, fell out as they might, not as they would. But the ten Persecutions ouer (so many as the Plagues in Egipt) it then fell out, that the meeting places were not onely more publique, but also; some and some, became very seemely and sumptuous.Euseb. b. 8. c. 1. & 16. Niceph. in b. 7. cha. 2. & 3. About some 300. yeares after Christ, the Christians began to build them; but [Page] within a few yeares after (euen in the time of Constan­tine the great) they became more countenaunced, & rich. And will any, but the Atheist; or Satan transformed in­to a professor of light; will any but such, find fault with their state and riches, they being Houses deuoted vnto heauenly purposes? Shall it be lawfull for vs to seele and trimme our common Houses, and to neglect the House, deuoted to the Lords peculiar seruice?

And heere let me remember a triuiall Obiection cast in by the Brownist and such other. They first affirme, that these materiall Churches (in their phraze, Synagogues) were originally, euen from the very foundation, deuo­ted to Idolatrie: and therfore, in the second place (from their vnderstanding of Deut. 12. 1. &c.) they conclude them to be Idolothytes; and so our duties to pull them downe. Some others of them haue taught that they may be conuerted for ciuill vse, to Barnes, or Stables. Nor is this latter opinion, otherwise then (wel-ny) vniuersall amongst them.

I might answere them thus: First, agree flatly on the poynt your selues, and then I will shape an answere. Secondly, seeing the most & principall of you do hold, that they may be conuerted to Ciuill vses (whereupon at Campin and Narden in Netherland, you were contented to dwell in Monasteries, and so did) I might demaunde, how that standeth good, with Deut. 12? Yea, I could thirdly say, they themselues are one in opinion, but ano­ther in action; for in such Monasteries (raysed vp in far more corrupt times, thē were the Churches) themselues did conuene weekely, for acting their publique Deuo­tions. Yet I must needes confesse, that old Abbot (who was of opinion, that the Prelates of England could con­iure, and had by such course sent a Diuell among the [Page] Brownists, for stirring vp amongst them all cutthroate contentions) he would neither enter such place for spiri­tuall exercise, nor any other ciuill respect.

But alas sillie soules, the Commaundement in Deut. 12. for Israels pulling downe all Idolatrous places, was not meerely Morall and perpetuall; but stood in force for the time, wherein one house (as Tabernacle or Temple) was alotted to the Lords spirituall worship. For they were pulled downe, for teaching and driuing all people, to that One place, where God put his name. As God gaue no such Commaundement to his people, before he ap­poynted One such publique place to be repayred vnto; so, neither after the Lord abolished that one place, was the other Commaundement enforced. Nay, the Apostle vnto Timothy (as opposing to that) sayth; that now, It is lawfull in all places, to hold vp pure hands without wrath and doubting. The Commaundement therefore, in respect of the execution, was plainely Temporall: and as such an Idolatrous House stood opposite to that one-place, so Ceremoniall. And indeed, it well and aptly taught, that we should dissolue all conuentions of Schismatikes and Heretiques, for bringing them to vnitie with the one Catholique body of Christ Iesus. Wherewith let be re­membred; first, that Euery creature (since the remouall of the partition Wall which stood betweene the sew and Gentile) it is made holy by the word, 1. Tim. 4. 5. Act. 10. 15. & 11. 18. and prayer. Secondly for Vse, it is lawfull to them that be sanctified, and so hold it lawfull. To deny this, is to Iudaize; and in effect, not onely to say,Rom. 14. 14. Titus. 1. 15. that the CHRIST is not come; but also, to blaspheme the libertie, whereto Christ hath made vs free. Thus the Diuell, vnder the colour of Syn­ceritie, labours to annull Christianitie.

But if a man should let the former trueth of doctrine passe, and then should put them to prooue, that all our [Page] materiall Churches were from the very roote Idolatri­zed, should he not put them to an endlesse businesse? If they say, that from the first Stone, they were dedicated to some Idol-saint; it is more then they can proue, how­soeuer since (for distinction sake, or otherwise) they haue had some Names put vpon them. But admit it from the begining of their very Forme, what reason can there be of vnlawfulnes to pray in them, more then of pray­ing in Amsterdams Churches librarie (except they there study without Prayer; and then it is like to be but a prophane study:) Or their praying in S. Annes, S. Giles or S. M [...]udlins parioche (be it at bed or at board) seing these Parioches were dedicated to such Saints as Anne, Giles; yea, some of them to the Paternoster, Creede, Aue, Kyri [...], whereof comes the word Kyrk? If they answer, that no doubt they may do this, so well as Iudahs Prophet Prea­ched before Bethels Alter, or S. Pauls vsage of any deuo­tion in the Ship dedicated toAct. 28. 11. Two brea­thren, who (as Poets say) were begottē by Iupiter on Leah, in the forme of a Swanne. For their scouring the Seas of Pirats, they were held Gods of the Sea. Cast [...]r and P [...]llux: I re­plie, euen as lawfull it is for vs to pray in our Churches, howsoeuer frō the foundation deuoted. But the ground of such lawfull and well doing, rests neither in their or our action; But in this, that so we do according to the former Doctrine; it being a Doctrine according to god­lynes, directing vs to the true vse of euery creature. But asTit. 1. 15. To the Cleane all t [...]ings are cleane, so, To the vncleane and vnbeleeuing, is nothing cleane; For, euen their [...]indes and consei­ences are vncleane. So much of the Materiall Church, con­sidered from the Greeke * word Kyriake.

THe Septuagint, that is, the Seauentie learned Iewes, (or,Aristeas, of the Septuagints time. as Aristeas writes to his brother Philocratos 72. that is, of euery Tribe sixe▪) they, at the request of Ptolemy Philadelph (one of the Kinges of the South in Daniel) did translate the Law into Greeke. These in Moses vse the word Sinagoge for Congregation, speaking of Israel, not of the Tabernacle: for if they speake of the Tabernacle, then they write Tou martyríou of Witnesse, not (as we) of Congregation. It may be, from the mar­tyring of Beastes in that place, whereby their fayth was witnessed to God-ward.

But in Le [...]iticus 8. 3. they ioyne both Synagogé & Ecclesia togeather thus: And assemble, Pasan ten Synagogén ecclesias. The whole Synagogue of the Church.1. Macc. 3. 13. The writer of the Màchabees-storie, stiles the same, Ecclesián pistôn. The Church of Beleeuers. In a word, these two wordes, Syna­gogé and Ecclesia, be vsed each for other in diuine writing▪ whether we intend thereby, the place of sacred meetings, or the people that so meete in these places.

1. Synagogue for the place, as, Ioh. 16. 2. Act. 13. 14. with other places. And Ecclesia for the place; as, 1. Cor. 11. 18. where the Apostle opposeth that place, to their priuate Houses. Compare it with vers. 22. The like in 1. Cor. 14. 34.

2. Synagogue taken for a Conuention of people, as be­fore: and also in Reuel. 3. 9. And Ecclesia taken for a Conuention of people, as afore; and in many places of the New Testament: yea, for an vnciuill hurlie-burly, as in Act. 19. 39. 41. called else-where, the Beastes of Ephesus. [...]

[Page]A certaineAugust. quest. on Leuit. 57. Auncient, putteth this difference be­tweene them. Ecclesia (sayth he) is a Conuocation▪ and spo­k [...]n of reasonable creatures, Capable of a calling: But Synagôge is properly Congregation, and spoken of Beastes of the flocke (for such the Latines c [...]ll, Greges) who come togeather rather by c [...] ­action or driuing (for so the Greeke word signifieth) then by cal­ling vnto as the [...]rmer word importeth. It must needes be graunted for pretty, that he hath said, but how fitting in Diuinitie, it may be guessed, by the vse of the wordes, in the former allegations.

I conclude then, that the Ecclesiasticall word Kyriake, and the two Canonicall, namely Synagoge and Ecclesia, they all be of vs translated Church, intending thereby (as in the former Chapter) An house of meeting, specially, for sacred vse; or, as in this Chapter more plainely, they im­port, a People so meeting. For in this Discourse, we are not to speake as Ciuilians in their Law, but as Diuines in our Law.

THe word Ecclesia or Church, doth somtimes in­tend, theColoss. 1. 18. 20. whole mysticall Body of Christ Iesus, contayning not onely such Christians as be here Milita [...] (that is fighting against the Di [...]el, world, and flesh) but also that part of the holy Armie; which hauing in the last act of life trod Satan vnder foote, are now in Heauen, Triumphant.

In some good sense, the good Angels (Reue. 22. 9. Our Fellow-seruants, and of our Brethren the Prophets) may be put into the Churches Albe: But seeing by Church, we properly vnderstand Mankind (with whose nature, he hath Com­municated, Hebr. 2. 16. not with that of Angels) I therefore in this [Page] Discourse must so be vnderstood.

And passing by the triumphant Church, as they haue passed from the Sanctum here, to the Sanctum sanctorum a­boue; we are to consider this Militant Church, as it is Knowen to God, or, as it is Knowen to Vs. As it is knowen to God, so2. Tim 2. 19. The Lord (not we) doth know who are his. And in that sense, the Church is to vs inuisible, or vnseeable. As it is knowen to vs, so it is like vntoBeda. on Rom. 8. from Aug. on S. Iohn. 6. compares it so, for the Doue and Rauen. Noahs Arke, contai­ning not onely a reuerend Shem, but an hollow-hearted Cham; not onely Beastes cleane, but also vncleane. Or it is like to the Tabernacles Sanctum, where were not only holy oblations but also some ashes and light-snufs, which were to be cast out of the Sanctam.

Againe, this Militant Church, is to be considered, not onely in the Whole, for which it is called in our Creede, The Catholique Church, but also in the parts, whereof eue­ry Society is termed a Communion of Sa [...]tes. By which phrase, the Brownist vnderstandeth ordinarily, a Society of People Really Sanctified for the whole, testified in obedience to the whole of Gods will reuealed. Such a Communion can they finde me one? In Adams few, it was not so. In Noahs Eight, it was not so. With Rebec­ca [...]s. Twins, it was not so. With Israels Conuention it was not so. With Iudahs assemblies, it was not so. With Christs Twelue, it was not so. With Corinths Church it was not so. Fiue of Asiaes seauen Churches, were not so. And as for [...] & Philadelphia, they be praised for the Generall of their obedience, not for euery particular: for, Iames. 3. 2. 1. King. 8. 46. In many things (as the Holy Ghost witnesseth) we sinne all.

That the Catholike Wheate-field or Church (euen Christs possession through the World; For by World there is intended the Earths Largenes, as in Psa. 2. 8. that in it should be Weedes, yea, inseperable Weedes, our Sa­uiour teacheth in Math. 13. from which parable may be [Page] obserued.

1 That it is theQuid Regnū caelorū in nouo testamento, nempe, ecclesia fidelium. Zuingl. in expos. eius. artic. 34. Kingdome of Heauen (neuer taken in the ill part, as some times the word World is) which is there compared.

2 That the seed of the Kingdome, is sowen through the World.

3 That in the midst of that good seed, the Tares be sowen; and not without the Church, as some Schisma­tikes would.

4 That such euill is sowne, when Christs seruants are a sleepe: into the midst of Gods temple, the aduersary so got.

5 The Seruants awaking, see these personall Euils keeping-vnder the personall Good. And therefore the euill ones visible, euen as visible as the Wheate, and not onely Hypocrites, as some badly haue taught.

6 A purgation of all such Visible euill, cannot with the Churches good be made, till the Lord in the worlds end do come vnto iudgment. And therefore meane time to be permitted, which without rending the church, can­not be seuered. That for the estate of the Church Catholique.

That a Particular Church, is no more priuiledged then the Totall or vniuersall, must necessarily follow; for that Sathan (as an enuious man) sowes his Tares) Ana méson tou sitou) euen through the middest of that Wheate; his malice being no lesse against the partes, then the whole: as may appeare in Reuel. 12. where not preuailing against that Woman, hee goes and warres with the remnant of her seed. And no maruaile it be so, seeing euery parti­cular person still sinneth, whereupon still that petition is in force, Forgiue vs our trespasses. In which respect also it is,Leuit. 4. that in Leuiticus is appoynted sacrifice, both for the whole Congregation erring, and for the partes of that whole;Decretal. v. 5. cap. 28. as Priest, Prince, People. So Gregories Decretall [Page] concludes: Iudicium D [...]veritat [...] quae non fallit, nec fallitu [...], s [...]pe [...] i [...]nititur. Iudicium autem Ecclesiae [...] Opinionem sequitur, quam & fallere saepe contingit & fallj [...] propter quod contingit interdum, vt qui ligatus est apud Deum, apud Ecclesi­am si [...] so [...]utus; & qui liber est apud Deum, ecclesiastica sit sen­tentia innodatus.

Particular Congregations, are therefore called Com­munions of Saints, or Holy-ones; not because they all Really and indeed be such; but for that they be called to be such; as also haue vndergone the outward Signes and Meanes of sanctitie or holines: Heereupon. Israel became anExod. 19. 6. Holy-nation, though not al of them indeed holy. So Israel (after the Schisme from Iudah) is called Gods sonne, and Gods people, and yet the most of them turners aside to grosse Idolatry, which (of all sinnes) di­uorceth frō God. So the Corinths are Saints by calling, & yet amongst thē grieuous kinds of sinners, both against Faith and good Manners. This I speake not (as the Schis­matique raileth) for iustifiing faults, but for iustifying the Churches true-being, notwithstanding such faults.

Let the Schismatique looke into himselfe, let him search into the meanders and turninges of his heart; and then let me see, if he can say vnto God, My heart is cleane; there is no spot in mee. If he be of the minde, whereof one in Lyn-regis was, that Dauid did lie of himselfe, when he sayd to the Lord, I was borne in iniquitie, &c. then I will say to sir Schismatique as I sayd to him; I am too lowe, to talk with one that is so hie. Or as Constantine the great, vnto the Nouatian Bishop Acesius,Socrat. schol. l 1. ca [...]. 10.Prouide thee a Ladde [...], (ô pure Puritane) and thy selfe aione climbe vp into heauen.

OVR Sauiour saying, that vpon that Rocke which [Page] Peter then preached (and that was1. Cor. 10. 4. Math. 7. 24. Christ him­selfe) hee would builde his Church; against which, Hel-gates should not preuaile, cannot be vnderstood, that hee speakes of this or that particular Church, but of the Catholique body, whereto himselfe is the Coloss. 1. 18. Head.

For the Church of Rome, it was chased away from that seat, many yeares togeather, by the Gothes and Van­dales; witnesse the Stories which cannot be gainesayd. And no maruaile, for from that place, not onely procee­ded the power, whereby Christ was crucified; but also, whereby the great persecutions flowed, for the extirpa­tion of Christianitie. Vpon which foresight, no doubt S. Iohn hath left that Citie vnder the deepest curse, in his Booke of Reuelation.

For the 7. Churches of Asia-minor, which S. Iohn saw to be as Starres in Christes right hand (a priuiledge ne­uer giuen to Rome) they quickly vanished. Which (a­mong other reasons) doubtles was, for keeping vs, from tying faith to any particular place or person. And if God spared not his owne peculiar people the Iewes, but rooted them out for their sinnes sake, what reason is there, that he should spare any wilde branches, inserted in the place of that naturall Oliue?

That promise therefore in Math. 16. must (euen by eui­dence of Consequent) be vnderstood of the Catholique Church, which howsoeuer it might be beat downe in some part, yet should continue in some other. Euen as the Moone, whereto she is compared, might to some part of the Earth be eclipsed, when to some other part, she shyned brightly. This I note against the Romanist, which would not only tye the Church to some one place; but also conclude that the Church hath beene to this part of the world alwayes visibly glorious.

[Page] Besides, I conclude the Euer-visibilitie of the Church, (though in such defectiue manner) for conuincing of some, who haue not knowne how to answere the Roma­nist, otherwise then by denying all visibilitie, through some misunderstanding of some Scriptures, in 2. Thess. 2. as also in the Reuelation. Whereas indeed, a great depar­ture was to be made from the Fayth; but yet meane time, it should not cease to be Gods Temple, though the Ad­uersarie vsurped a chiefe place in it:Reuel. 7. for (as S. Iohn fore­saw) some Trees should keepe greene in the Lordes court, hauing the sauing Seale of Gods Grace printed vpon them. And were it not so, how should sauing Grace be conueyed vnto vs, without new Apostles, fur­nished extraordinarily from heauen? And how should we come by Gods Booke (contayning his written will) if the Lord reserued not a Remnant,1. Tim. 4. the Church being onely the Piller and Ground of that trueth?

The veritie of all which, was typed out in the Aunci­ent Church before Christ came in the flesh. Before the Flood, for 1656. yeares, the Church remayned in some few Families. After the Flood, in a few Families, till the guift of the Law at Mount Horeb or Sinaj. Then the Church began to be more visible, and of more glorious constitution; first, in the Wildernesse; then after, in Ca­naan, till the time of Salomons sonne Rehoboam: Then ten Trybes schisme from the two; leauing the two in some orderly state; but betaking themselues to grieuous Ido­latrie: Yet during the times of such Idolatrie, God did not leaue them, but stirred vp many excellent Prophets among them; as Elias, Elisha, Ionah, Amos, and others, to­geather with excellent Schooles of Prophets, as at Be­thel and Iericho; till such time, as Assur caried them a­way captiue. In meane time, the case stood farre better with the Church in Iudah, till the Lord for their sinnes [Page] sake, suffred Nebuchadnezar of Babel, to carry them cap­tiue to Babel. There they continued 70. yeares, without exercise of Sacrifice. At the 70. yeares end, they are per­mitted by the next Monarchist to repaire home for building the sacramentall Citie and Temple.Three Mo­narchies (as Chaldea, Per­sia, & Grecia) and a Duar­chj, a parted gouernment. But some seauen seauens of yeares (euen 49 yeares, as Gabriel fore­told Daniel) it was, ere that worke could be finished. From that time, they continued vnder the gouernment, first of the Medes & Persians (represented by Nebuchad­netsars siluery Breast and Armes.) Then vnder the Bra­sen Monarchy of the Greekes. Afterwardes vnder the Duarchie of Egipt and Syria; the first, South from Iudeà; the second, North; as Daniel plainely foretold them. And so they reach to Christ, that Stone cut from the Mountaine, who dashed that Image of Nebuchaanetsars to powder. When Christ came, we finde the Church (as for some 600. yeares it had been) quite out of order, and very few of them, that could brooke the Lord of life, or his sauing Gospell. Principall Starres for this Storie, S. Luke layeth downe, when as he giues vs the most glori­ous persons in succession of pedigree, from the first Ad [...]m to the second; that is, vnto Christ Iesus, who is bl [...]ssed for euer.

From which holy typicall Storie, I conclude; first, an Euer visibilitie of the Church. Secondly, but such a visi­bilitie, as inow was more, inow lesse: inow glorious, inow the glory eclipsed: inow in constitution, inow shaken asunder. Nor can it be thought strange, that the Daughter (I meane the Christian Church, brought foorth of mother Zion, should be subiect to such muta­bilitie and change, when as she hath not been inferiour to her Mother for sinne; and therefore as capable of iudgement. To flesh and blood, it is indeed somewhat harsh, that Christes Diademe in the earth should be at [Page] any time deiected (as may appeare by Ethan in Psal. The Monke Folengi [...]s vp­on that Psal. vers. 40. Chri­stianorum tempora, for­san (que) presen­tia, aptarì pos­sunt. 89.) but such deiection is the Churches lot, before the second comming of Christ, as it was before his first comming. And that it should so fall out, himselfe foretels in Math. 24. the mysterie whereof begun to worke, in the Apo­postles times, as the Apostle tels the Thessalonians. This poynt I conclude with that of Bullinger:Bulling. in Epi [...]ome temp. part. 2. in Annotat.Omnibus tem­poribus retinet sibi Dominus ecclesiam, etiam in medio corruptis­simi mundi et in medio haeresum, schismatum at (que) corruptionum. Tempora illa, (speaking of mother Zion) [...]ypum praetulere, vltimis nostris temporibus, in quibus ho die viuimus.

AFter the deuision of Israels ten Tribes from Iudah (for Benjamin being mixt with Iudah was so cou­ched vnder that tearme, togither with some of Leuj) the people of the world was distinguished (Israel being dispearsed, as afore) into Iew and Gentile: So that, who was not of the Iewes; were called Gentiles. The difference betweene which two sortes of people, stood thus.

¶The Iew, was a people, possessed of theAct. 3. 25. Galath. 3. 26. Rom. 9. 4. Coue­nant made to Abraham, namely; That in his Seed, all the kindreds of the earth should be blessed. He sayth not, to thy Seeds, as speaking of many; but, and to thy Seed, as of one; which is CHRIST. Besides, of them were the Prophets; and to them was the adoption and the glory, and couenants; and the gift of the Law, and the seruice of God, and the promises. Of whom were the Fathers, and of whom (concerning the flesh) Christ came, who is God ouer all, blessed for euer, Amen. So [Page] that the Iewes were as Salomons seruantes, standing be­fore him, as in his chamber of presence, hauing all means to make them truely blessed. An easie matter therefore for them (had not wilfull pieuishnesse hindred them) to haue become true visible Christians.

For the Gentiles, they were (as the Apostle tels theEphes. 2. 12. E­phesians) without Christ, and were Aliants from the com­mon wealth of Israel, and were strangers from the coue­nants of promise, and had no hope, and were Atheoi, without God in the world. Yea, they were not onely destitute of all sauing Good, but possessed with all euill. By theRom. 1. 19. 20 worke of Creation they were necessarily dra­wen to acknowledge an inuisible Power for the Cre­ator, which they called God (as the world is of Mercury Trismegistos, Trismeg. in Pimand. c. 9. called Gods sonne) and that this God was (Heis d' est' antogenes) One and of hi [...]selfe, as a most an­cient Poet,Orpheus in 1. Sect. de de [...]. Orpheus teacheth in his Hymne of God, toge­ther with other excellent respects of God: but whē they should come to worship him, they went a whoring af­ter their owne inuentions; comming to that one God, by a thousand-thousand Idoles; seeking God downe in the Creature, whereas by the Creature (as by Iaacobs Ladder) they should haue clymed vpwards to the Cre­ator. An hard matter thus it was, for a Gentile to become a true Christian. But as things impossible with man, are possible with God: so, after the Lord had taken a first-fruites of the Iewes (as Apostles, and others) he takes this wild Oliue of the Gentiles, and plants it in the stocke of the Iewes; that thencefoorth, they might become chil­dren of Abraham, by liuing in the fayth of Abraham.

1 Who then is to vs a true visible Christian? Euen Hee (be hee Iew or Gentile) that holds the fayth of Abraham. And what was the fayth of Abrahā? This, he beleeued, that God would raise vp a Seed (euen Christ) out of his [Page] seed, in whom alone, himselfe and others, should receiue the eternall blessing: for earthly blessinges he saw to be flitting, and therefore looked after a better, as the Apo­stle enformeth the Hebrewes. Heb. 11. How was this blessing to be effected? That he was taught from the Analogie of Sacrifice; namely, that the Messiah should feele the fierie indignation of God; and by his death, make satisfaction for Sinne. Adam lyued by the same Fayth, expecting the promised Seed of the Woman, which should breake the head of the Serpent. And that Fayth Habel testified in sacrificing his Lambe. Sheth, Enosh, and the rest, knew no other Fayth. And Noahs Sacrifice (comming from the Arke) could neuer haue smelled sweete in the Lords nosethrils, otherwise then he had that Fayth which re­spected Christ; whom the Apostle stileth,Eph. 5. 2. Osmen euo­dias) the sweete o [...]ur. Abraham, Isaac, Iaacoh, had eye to no other meanes of saluation. Israel before the Law, some and some in Egipt, came (as Ezekiel. 20. 5. &c.) to fashion themselues to the Idols there: but Moses and Aaron were stirred vp to fetch them away; to whom the Lord at Mount Horeb, recommended the true forme of Sacrifice, with rites peculiar to the land of Canaan. And in Iudi [...] (a part of Canaan) they were continued, till their depor­tation to Babel. But then the outward Ceremonie cea­sing for 70. yeares, they notwithstanding looked to the promised Seed (of the Prophets tearmed Messiah;) and Dan [...]l in that place, was foretold by the Angell of Mes­siahs comming to suffer for Sinne, Seauentie-seauens of yeares before. When he was come, Iôhn Baptist poyn­ted him out, saying; This is the Lambe that takes away the sinnes of the world; for that it was Christ that was shado­wed out vnder the Law, by the Lambe offred morning and euening All which the Apostle teacheth the He­brewes, when he sayth;Heb. 10. 1. that The Law was a shadow of good [Page] thinges; (signifying that these good thinges were in Christ.) Yea,Coloss. 2. 17. to the Collossians, he sayth; that The body (of such shadowes) was Christ. I conclude then, thus; that that which is Essentiall, or tendeth to the very B [...]ing of A true Christian, is not euery good thing, but this one good thing, Fayth in Christ Iesus for perfect Redemption. Martha may combere her selfe about many things, (and in themselues otherwise prayse-worthy) but this one thing is necessarie; & who with Mary hath chosē it, hath elected the better part. Iob in the land of Vz, the▪ Eunuch in Aethiopia, Certaine in the Court of bloody Nero, had their Iustification with God, onely by this Fayth in Christ; there being no other name vnder Heauen, whereby (as S. Peter teacheth) man is to be saued. As for Good-workes (which necessarily doe follow true Fayth) they belong not to the very-being of a true Chri­stian (seeing some one may be saued by the Fayth, be­fore he can come to do an externall good worke) but such workes tend to the true Being of a Visible Christian. For, as Fayth internall iustifies towardes God (for Abra­ham beleeued, and that was counted to him for Righte­ousnesse;) so, Workes externall do iusti [...]ie towards man; according to that of S. Iames, Shew mee thy Fayth, by thy Workes. Sutable to which, is that of Origen. Origen. on Rom. 3. 27. The Apostle (sayth he) saith, that Iustification by Fayth ALONE, is suf­ficient: so that the belieuer whosoeuer he be, is ONLY so iustis­fied, Whereto he addeth (speaking of the Theefe on the Crosse) The Lord requireth not of him, what before he had wrought, nor did expect what worke he should fulfill, after he be­leiued; but being justified by so [...]e confession (name [...]y, of Fayth) he joyned him companion vnto him, being ready to enter into Para­dise. Afterwardes againe, Abraham might haue glory for his Workes, with holy and just-men that saw them; but this glory with God, was Only by Fayth-secret. And his Maister [Page] Clemens before him, writ thus: By Fayth alone, the beleeuer is perfected. For a Corollarie, let Scholers take what followes.

Ignatius in Ep. ad Ephesios.]Ignatius. Iustin. Principiū vita Fides, finis eiusdem Charitas. Iustin. dial. cum Tryph▪] Purificamur fide—Fides quae ē ad Deum, iustificat hominem.

Clem. in Strom. 7.]Clem. Alex. Augustin. Per fidem, efficitur Fidelis perfectus.]

Aug. ad Bonifac. l. 3. c. 5. Nostra fides (hoc est, catholica fides) iustos ab iniustis (non operum, sed ipsa fidei lege) discernit; quia Iustus ex fide viuit. Then he numbers vp all kindes of workes, but barres them out from iustification.

Chrys.Chrys. in Gen▪ hom. 26. Causa bonorum omnium (speaking of Noah) fuit sua in Deum fides. And the same Chrys. against the Iewes (if that against the Iewes be his) in orat. 4. he hath this: Christus, non ex bene­factis, nec laborib. nec pensatione, sed ex sola gratia iustificauit genus nostrū.

Ambros. in Rom. 3.Ambros. Iustificati sunt Gratis; quia nihil operantes, ne (que) vicem reddentes, Sola fide Iustificati sunt dono Dei.

Basil.Basil. mag. de humilit, Ea demum per [...]ecta & Omnimoda gloriatio est in Deo, quando ne (que) propter suam ipsius quis iustitiam extollitur, sed agnoscit se quidem vera destitui iustitia; verum Sola in Christum fide iustificatum esse. Et gloriatur in eo Paulus, vt suam ipsius iustitiam contemnat.

Victor Antiochenus in Marc. 5.Victor. Haec disertè indicant, vestimenta con­tacta eam non sanasse, sed fidem. Igitur ne (que) locus, ne (que) verba, ne (que) aliud quippiam eiusmodi externum, hominem saluat, sed vnūquem (que) sua fides seruat.

Rabanus. l. 7.Rabanus. in ecclūm. c. 2. Per solam Christigratiam, ab omnis candalo liberantur Electi.

Remigius in Psa. 29.Remigius. vita aeterna non est ex Merito, quia cadere per nos potuimus, sed per nos surgere non potuimus; sed ex voluntate eius. 1. sola misericordia.

Idiota,Idiota. cap. 6. de conflict. carn. & animae. Melius est iustificare quam creare; cum creando detur Natura: Iustificando vero, et auferatur culpa, & conferatur Gratia.

Giselbert.Giselbert. in Alterc. c. 8. Iustitiam dei dico, non qua deus iustus est, sed qua induit hominem, cum Gratis iustificat impium.

Theophilact.Theoph. in Rom. 10. Dei iustitia est, quae ex Fide est. Haec non indiget laboribus, operibusue nostris, verum tota ad gratiam dei pertinet.

Barnard. ser. 3.Barnard. de aduent. domi. Iustificabit nos Gratis, vt Gratia com­mendetur, And in Annunc. Mar. ser. 1. Hoc est testimonium quod perhibet Sp. SS. dicens, Dimissa sunt tibi peccata tua. Sic N. arbitratur Apostolus, Gratis iustificari hominem per Fidem.

[Page] Rupertus in l. 7.Rupert. in Iob. c. 7. In Iesu Christo, nec circumcisio, nec prepu­tium, nec Gentilis, nec Iudaeus, sed [...]ola Fides requiritu [...].

Io. Bapt. Foleng.Folengius. in Psa. 2. Quae maioriam potesteē cùm Iustitiae qua nos ex peccatorib iustos efficit, non imputans peccata: tum bonitatis demon­stratio, per quam aeternorum bonorum ad hereditatem Gratis inuitantur, & quodammodo vel inuiti trahimur. And on Pl. 45. Video amarem (namely, of Christ) video pacem, video iustitiam, qua ego Gratis iustificor per fidem.

Fulgent. ad Monim. l. 1.Fulgent. In sanctis igitur coronat deus iustitiam quam eis gratis ipse tribuit, gratis seruabit, gratis (que) perfecit.

Honorius in spec.Honorius. ecclus. de nat. dōi. Fides debet eē fundamentum, & post­quam [...]am posueritis, debetis ponere dilectionem dei & proximi.

D. Io. Ferus in 1. part.Ferus. pass dom. Fides facit discipulum Christi, Chari­tas autem ostendit & probat discipulum.

Tho. Aquinas in Lect.Aquin.4. super Galat. 3. (see him also on Rom. 3.) his tongue turned to English, runnes thus: No Workes, either Ceremo­niall or Morall, are the cause why any man is iust before God: For Workes are not the cause, that man is iust, but the execution and ma­nifestation of his iustice; because no man is iustified with God by his Worke, but by the habite of Fayth infused.

Let the Romanist wrangle (in the abuse of Distinction) so long as they shall, euen through their Church (as they will haue it) it hath through all ages passed for vndoub­ted trueth, that vnto Iustification with God, no one ex­ternall Worke whatsoeuer (no not of Baptisme or Cir­cumcision) hath once been required, for essentiall to the sauing-being of a Christian, but Sola fides▪ Fayth onely; which is internall, and the guift of God also. But to be­come a Christian visible vnto others, there is required such outward Workes (as fruites) whereby we may be well perswaded of the Fayth that is inward, as the in­ward life of the tree; which is vnseeable otherwise then in the fruites flowing from it. The first fruite of which Fayth to vs-ward, is, a free Confession, that the heart so be­leeueth:Rom. 10. 10. For (sayth the Apostle) with the heart man belee­ueth vnto righteousnesse, and with the mouth man confesseth vn­to saluation. The second speciall Worke is, subiection to Baptisme (the seale of their iustification, annexed to the [Page] word of beleefe) and therefore the Apostles commission ran thus; First Preach, and then Baptize. Nor would the Eunuch so instantly haue craued Baptisme, had not Philip taught the necessitie thereof. True it is, that it is not necessarie to saluation simply, but conditionally, as it may be conueniently had. But Contempt, or wilfull Omis­sion, is as damnable, as Esaus base thought of Canaan; Gen. 25, 32. Isa▪ 7. 11 12. and king Ahaz his hypocriticall shew, in seeming not to stand in need of a Signe. For how can a soule haue true respect to Gods Word, when it shall thinke lightly or vilely of that Seale which is suffixed to that Word? A third Worke flowing from true Fayth, is a Desire of be­ing further informed in the mysterie of the Gospell, which the Angels themselues desire to peire into,1. Pet. 1. 12. whom (notwithstanding) it so much concernes not. And who will not desire to know the full of their Fathers Will? The fourth fruite issuing from true Fayth, is, to Loue God aboue all, and our Neighbour as our selfe; and to testifie the trueth of such loue, in all duties of Pietie and Iustice, as from Gods word shalbe manifest. Such a soule, so belee­uing & working, is to vs-ward, a true visible Christian.

2 A companie of such gathered togeather, are a true Christian assemblie; or (as the Apostle sometimes calles them, finding them in someSo Origen on Rom. 16. So Theophilact thereon, & on 1. Cor. 16. So Haymo on Ep. to Philemō: Ambrose, and others. house) a Church of God Which causedTertull exh. ad castitatem. Tertullian to conclude thus; Vbi tres, Ecclesia est, licet Laicj; Where be but three, although Lay­men, there is a Church.

3 A company of such, not only gathered togeather, but also, possessed of spiritual Ouerseers and Seruitours, for the regiment of the whole, by Doctrine and Discipline; such a people, be a true visible constituted Church. For as the common sort of them, be but as an Eare for hearing; so, their Ouerseers be as an Eye for seeing; and the Ser­uitours as necessarie Hands to their Ouerseers. As the [Page] Apostle then can say;1. Cor. 12▪ 17. If all the Body were an Eye, where were the hearing? So I by like proportion; If all were Eye and Eare, where were the power of conuayance be­tweene them?

THE auncient Church of Israel, had constituted vnto it, two sortes of Ministers, Priestes & Leuites. The Priestes againe were deuided into 2. sortes; first, in that one was to be Hy-priest (not onely for a yeare, as was the corruption at last, but for the whole tearme of life) and he onely might enter into the Sanctum sanctorum, and in other businesses was principall. In the second place, were many other Priestes, attending the dayly Sacrifice; which after by Dauid, were for better order, distributed into1. Chro. 24. 7. &c. 24. Classios. Of the Leuites (sim­plie so called, for otherwise the Priestes were of Leuj) they were deuided into two rankes, each knowing what partes of the Tabernacle he was to wind vp and carry: the one sort of them called Gershomites, the other Mera­rites, as all the Priestes were called Kohathites, according to the Heads of the Families they came of. But when Dauid prepared for a Standing house vnto the Lord, he distributed them into other Orders, for other purposes; as in 1. Chro. 25. and this by no particular precept from the Lord, otherwise then from the generall rule (where­to Naturall reason leadeth) namely, That all in the Church should be done with comlynesse and order.

Another sort of Ministers God prouided for that Church, and these were the Prophets and Prophetisses, stirred vp out of what tribe soeuer. These were not con­stituted [Page] to the Tabernacle or Temples businesses, but raysed vp of God (besides any ordinarie forme of cal­ling) specially, for calling Priest and people into order, when they erred from the commandement. And as their calling (for forme sake) was extraordinarie; so, they were furnished with guifes extraordinarie; both for knowledge and strange workes working. The Ordina­rie ministrie therfore, constituted to the Church, were Priestes & Leui [...]es; the extraordinarie ministrie (tyed not directly to any one place or people) they were such Prophets, tearmed of elder times, Seers. This, for that Churches ministrie.

¶The New-testaments Church, hath her ministerie proportionable to her Mother. Some, for calling and qualification Ordinarie: some againe, Extraordinarie. Extraordinarie were these,Ephes. 4 11. Non mihi Apostolorum gloriam vin­dico. Quis in hoc, nisi quos ipse filius ele­git Dei? Amb. offic. l. 1. c. 1. Apostles, Prophets, Euangelist [...]; all whose Outward forme of calling, so well as qualifica­tion, was besides the generall rule Apostles and Prophets hauing their calling immediatly from God, howsoeuer the Church might adde (sometimes) their seale vnto it; as in the sending out of Paul and Barnabas. The Euange­listes had their calling immediatly from the Apostles, and sometimes (I doubt not) from the Prophets; being in­deed to these that called them but as godly, trustie ser­uantes, as Elisha was to Elias, & Ge [...]èzi should haue been to E [...]isha.

The ordinarie ministerie, were Bishops & Deacons; the first being as the Eye of the Church, & therfore in Eng­lish called, Ouer-seers: the other, as the Churches hands, for better dispatch of some dueties; & therefore in Eng­lish called Ministers and Seruitours. And into these two sortes (as Maister and Man) the Apostle distributes them in 1. Tim. 3. But then these Bishops (called also Cyprian de jeiunio. Non conuenit an­nis impubibus sedere in ca­thedra, & in Primogenitis [...]oum, lege a­ratio est inter­dicta. Elders for that ordinarily they were such for their [Page] yeares) they be of two sortes; one of them hauing pre­heminence for place and voyce, as the Hy-priest ouer his brethren, and for that in R [...]uel. 2. & 3. hee is styled, The Angel of the congregation: and very fitly for his place, may be tearmed Arch-bishop, which is in plaine English, but, chiefe Bishop, or, chiefe Ouerseer. Obiection: Christ is the onely Arch-bishop of our soules. Answere: So in Math. 23. himselfe sayth, One is your Doctor, one is your Father; and that Doctor himselfe sayth, is Christ; and that one Father, is in heauen; and therefore no one in the earth, (teacheth Christ) is to be called Father & Doctor. When the Doctor of schisme hath opened Christs mea­ning, let him but put the same key vnto his owne Ob­iection, and the spring flies so open, that bad eyed Leah running by, will easily discouer his follie.

¶The other Presbyter or Elder (for the Greeke word Presbiter is, Elder in English) he is as the Ordinarie Priest vnto the Hy-priest, imployed in the Word and Sacra­ments also. And therefore in Act. 20. 17. 18 &c. one and the same persons be indifferently called Elders & Ouer­seers: or as the Greeke words sound, Presbiters and Bi­shops. For that in 1. Tim. 5. 17. it is to be read thus: The Elders that gouerne well, are worthy double honour, specially they which Copiôntes & Copos, is a wea­risomenesse with much la­bour, as befell the Apostles often. &c. Zuingl. vpon his 62. article. wearie themselues in the word and doctrine: where the comparison is not betweene Elders, some Gouer­ning, some teaching; but betweene Elders labouring more or lesse: which caused Zuinghus (at the first start­ing vp of such Lay-eldership) in his expounding of the former verse, to oppose vnto all Eldership, sauing the Teaching. Nor could Gualter see any vse of such sole Gouernours, where the ciuill Magistrate hath his place. Before God added the Ciuill Gouernour to the Church, there might happily haue been some vse of such Lay-elders (yet I see no Scripture for proofe of it) but God [Page] giuing once Kinges and Princes to be of the Church, the weaker gouernment might giue place. And indeed, the peruerse holding of a Lay-eldership, as a setled function of Christes, it hath ministred occasion to the Anabaptistes, of thrusting the Magistrate out of the Church, as hauing no vse of his sword within.

The Deacons are called to assist the Presbiters, as Euangelistes did the Apostles: and as in the Temple of Salomon, the Common Leuites attended the Priestes: Seauen such were ordained to the Church in Ierushalem; but vpon the persecution of Stephen (one of the seauen) the Church being scattered,Act. 8. 12 & 15. 39. 40. Philip one of the Deacons, comes to Samaria, and there not onely preacheth, but also baptiseth. Vnto whom, some of the Apostles re­payred, conferring vpon the Christians, the guiftes of the Holy Ghost. After that time, Philip might well be­come an Euangelist, and so be assistant vnto the Apostles, (as Iohn Marke▪ was to Barnabas, and Silas to Paul;) but before that, he was but a plaine Deacon, and as a Chri­stian Deacon, he so preached and baptised; euen else where, then in Ierushalems Church, whereto he was at first ordayned.

Now, leauing to contend about wordes (which the Apostle forbids to Timothj) what difference of ministe­rie is there betweene Apostles, Prophets, Euangelistes, (the extraordinarie sort) and these of Pastors, (for so the new Testament Ministers be also called) and put there­to also the Deacons, which in Ephe. 4. may be very well meant in the tearmeDoctor in Ephes. 4. 11. is but the Dea­con. Vnto this sense, Ambrose commeth very neere, when he sayth: They may be such as by Lectures accustomed to instruct youth, according to the manner of the sewes (Super Ephes. 4.) according to the manner of the Synagogue. Super 1. Cor. 12. And such in the Synagogue, no doubt, were Leuites. In Ambrose his sense, were Pantaenus, then his scholer Clemens, then this mans scholer Origen, of the Christian schole in Alexandria. Euseb. l. 5. c. 9. & 6. 6. & 6. 8. Doctors, seeing Bishops and Dea­cons be the whole Ministerie in 1. Tim. 4. where the [Page] Apostle precisely describes the callinges; as also in Phi­lip. 1. 1. where the salutations from the Apostle, runnes thus; To the Saintes of Philippj (meaning the body of the people) with the Bishops and Deacons, intending the whole Ministerie in them two words: What difference (I say) is there, in the matter of their ministerie? Apostle, is in English, One that is sent: Whereto? to minister the word and both Sacraments; and so doth the Bishop, Presbiter or Pastor. All the rest minister the same word; and preaching must also of necessitie minister Baptisme. For the Deacon doing that (as before,) and he being the least, it followes that the greater had no lesse power to doe that: specially, seeing not onely in the Commission (Math. 28. 19.) Preaching and Baptisme be conioyned: but also, for that the Apostle euidently maketh Preach­ing the greater, 1. Cor. 1. 17. and necessarily it must be so, seeing the Word is greater then the Seale, for that by the word of Fayth, some soule can be saued without the Seale, as afore; but none by the Seale, without the Word. As for the Sacrament of Communion, it can onely be mi­nistred to a Communion of people; and therefore can­not be fitly administred, but by him that is Superinten­dent to such a Communion of people. And that is by the Apostle that ruleth ouer the Whole, or the Pastor that ruleth ouer a Part. Yet seeing Prophets and Euange­listes were to assist the Apostle, and Deacons to assist the Pastor, it cannot follow otherwise, but the Maisters of the worke calling for the helpe of their Ministers, they might also follow in the administration of the o­ther Sacrament, though not goe before as Presidentes. And as the Scriptures intend all this, so God hath pre­serued the true footesteps of it, through all ages in the Churches, which none but fantasticke Nouelistes, can but admit with Reuerence. And the not admittance [Page] hereof, what hath it bgeot in the Factions? Euen so many crosse opinions and vnresolued positions, touch­ing Callinges, and duetie of Called, as themselues begin to stinke in the nosethrilles of their owne Disciples. Which sadly also obserued, will cause the Ingenuous minded hereafter, not so easily to blot and blurre the lines of Antiquitie.

As for the Widowes mentioned in 1. Tim. 5. they are not to be counted with Church-officers. Once, for that neither they, nor any other Woman, was to speake in the Congregation. Besides, for that the greatnes of their yeares, being threescore, before they might be receiued; as also their impotencie of outward meanes considered, ere they might be admitted; do argue that they were ta­ken in, not so much to minister, as to be ministred vnto. Touching whom,Ignatius ad Polyca [...]pum. a most auncient Father thus writes: Let not the Widowes be neglect [...], but next to the Lord, see that thou doe care for them. Such a Widow was Phaebe of Cen­chrea; and such a one vnder the Law, Anna the Prophe­tesse (some 84. yeares Widow) who continued in the Temple night and day, with fastinges and prayers. An Apish imitation whereof, the order ofNunnes quasi Nons; as not being, these they seeme to be. Nunns is in the Church of Rome.

As for Philips Daughters, Propetisses, that was a ful­filling of the Prophecie in Ioel. 2. 28. and a thing not common to the Church in their kind. Vnto old mother Zion, such was Deborah in the time of the Iudges, and Huldah vnder the raigne of Iosiah. Such a sweete harmo­nie is betweene the Mother-church and her Daughter, whether we respect that is Substantiall, or otherwise Ac­cidentall. Are they not then well helped vp, that leaue the Analogicall frame of both Testaments, for digging to themselues Cesternes, that will neuer hold Water?Ier. 6. 16. They should (as Ieremy aduiseth) haue stood in the [Page] wayes, and so haue inquired of the good and old way. But leauing these wayes of sacred tradition, they neuer haue been able, to find out the Good and old way deli­uered in the Scriptures. For,Pro. 30. 17. as Agur teacheth; The eye that mocketh the Father, and despiseth the instruction of his Mo­ther, the Rauens of the Valley picke it out, and the young Eagles eate it. Haue we seene the eye of iudgement put out of so many Schismatikes, and will we not reuerence before Gods iudgement, and take heed of Going out, as our Saui­our premonished?

SAint Paul, being to instruct Timothj (an2. Tim. 4. 5. with Act. 16. Euange­list, and yet for a time after, the1. Tim. 1. 3. &c. Tit. 1. 5. Arch or Chiefe-Bishop of the Church at Ephesus, as Titus was in Creete,) hee in the third Chapter layeth out the Qualification which is requirable in a true Christian Minister. And this he doth; first, in a description of the Bishop; secondly, of a Deacon.

For a Bishop (in English, Super-intendent, Super­uisor, or Ouer-seer; vnder which tearme is contayned also the tearme Elder: the first, arguing the Dutie of his place; the other, the Grauitie of his yeares, beseeming such a place; for in the auncient Church our Mother, none serued at the Alter, till he were agedNumb. 4. 3. &c. with Cha. 8. 24. 25. 26. for at 25. they entred, but for being schoo­led in that worke. 30. yeares, as our Sauiour would not enter vpon the publique exercise of Preaching, till he began to be about 30. And then at 50. they were discharged the business of the Alter, but meane time liued honourably of the Alter) for this Bishop, he sayth thus generally in the first verse; That is a faythfull saying; If any man (orégetaj) do appe [...]ite (Episcopés) a Bishop­ricke [Page] (Epethumej) he mindeth ( [...]alou ergou) a good (or faire or commendable) Worke. Intimating thus much, that as it is lawfull to appetite an Episcopall place; so the place is not more honourable,Honos, Onus. then the execution of du­ties, onerable; that is, burdensome.

In the second place, he comes to his qualification; touching which he propounds many particulars; some Affirmatiue, telling what he must be: some Negatiue, say­ing what he must not bee. In the dispatch whereof, he propoundes vnto vs a more perfect Bishop, then euer Cicero did his Orator. For his Minde, hee must be apt to teach, and no Neophyt▪ &c. For his Body, he must be Kos­mion, composite, ornate, neat, not slouingly; and therein a true Micro-cosmos. The translation (Modest) doth not fully expresse it. And in this word, there may be refe­rence to the description of Leui [...]s ministrie, who were not to be mutilate, bursten, &c. For Oiconomie, he must be abled to gouerne in his owne house. &c. In a word, he must be vnreprooueable, vncheckable; not onely of these that be within (that is of the Church) but al­so, of these that be without.

Mee thinkes, now I heare the Schismatique euoma­ting this Obiection. True, he must be such a one; but no Minister in England is such a one, therefore no Mi­ster of England, a true minister.

I answere, first by Retortion; but no minister of Ana­baptisme, Brownisme, Smithisme, &c. is such a Mini­ster: therefore no true Minister of them. Secondly, I answere by Explication, thus: In English wee vse the words Must and Ought, indifferently for the same; yet, somtimes, we (by the word Must) do inioyne a thing of absolute necessitie; when as againe, by the word Ought, wee intend a duetie owing, but not of absolute necessity to be done. The Greeke word Dêj, (a word of one [Page] Syllable) hath as large vse, wherevpon some haue an­swered, that the Apostle setteth out, what a man the Mi­nister ought to bee; not what he needes must bee. But this answere seemes vnto mee, ouer-weake to vnder­prop a crazie-conscience. The impersonall Dêj, as it comes of Dêo to bind; so in this place▪ it importeth that whereto the Minister is bound and tyed, by the very law of God himselfe. For as our Sauiour enioyneth (in Math. 5.) euery Christian to be perfect, as the hea­uenly Father is perfect: (and yet so perfect, none in the militant Church can be; no, not in that one particular of louing an enemie, which there is pressed) so here the like for a Christian Minister. The consideration wher­of, caused the Apostle Paul to cry out, and say: Who is sufficient for these thinges? Christian, and Christian Mini­ster, therefore in this case, are continually to runne vnto Christ;Hieromy. ad Ocean. cals it, Speculum sacerdotij. and in him, to seeke vp their perfection. Ierome therefore (very iudiciously and truely) calleth it: The Priestes Looking-glasse; which beholding, thereby shalbe occasioned (Dolere ad deformitatem, gaudere ad pulchritu­dinem) to sorrow for wantes, as also to reioyce in graces proportionable.

Hereupon it necessarily followeth, that as in a true vi­sible Christian, we considerd what was Essentially requi­red to the true being thereof; so must we as necessari­ly consider, what tendeth to the Very being, of a true Chr­stian Minister. That is done in a very few wordes. For as there must first be in him that, which makes him a true Christian; so secondly, there must be in him somewhat besides, whereby hee becommeth also, a true Minister: And that is, these two thinges; Calling, and Aptnesse to teach. For the Calling, (seeing he is but an ordinarie Mi­nister) an ordinarie forme of Calling sufficeth: and that can onely be had of the Church. To such a calling ap­pertayneth;

• [Page]1. Nomination of the partie.
• 2. Election.
• 3. Approbation of the partie.
• 4. Ordination.

¶To Nominate and Elect if the Lesser may do it, then the Greater much more may doe it. In the Church of Ierushalem, was generally so learned a people (most be­ing Iewes, euer trayned vp of Children in the Scriptures, as was Timothj the sonne of a Iewesse) as no maruaile though the Election of Matthias and theDorotheus sayth, that the Deacons, Act. 6. were of the 70. Disciples. 7. Deacons were committed vnto them; specially hauing so many faire markes to shoote at, as were the 70. Disciples; and themselues also ready to further such Election.

¶For Approbation and Ordination, that remayneth in other persons, greater then the former. And thereupon it was, that not onely these of Ierushalems Church so elected, were brought to the Apostles for Approbation of their choyse, and Ordination to the worke: but also S. Paul left Timothj in Ephesus, and Titus in Creet, for loo­king to the same thinges, with speciall charge to Lay handes on no man suddainely. Heb. 6. 2. Which imposition of hands, the Apostle to the Hebrewes, numbers for a principle of the Christian Fayth. Which cannot be otherwise then by that signe, some grace was intended; as that the hand of God should be with the partie so lawfully called. In which respect, not onelyAug. contra Parmen. b. 2. c. 12. Caluin. Institut. b. 4. ch. 19. section 28. so in b. 3. c. 3. Sect. 16. & ch. 14. [...]ect. 20. Bucer. de vi, & vsu. min. Me­lanct. in com­ [...]un. loc [...]s St. Szegedin. in com. loc. Augustine, but also Caluin, Bu­c [...]r, Melancthon, and others, are bold to pronounce it a Sacrament. And what doth Dudley Fenner (in his sacra Theologia) lesse when as he writes thus? And by this ce­remony, the chosen are confirmed, as being by the hand of God seperate to the function, and to be ordained with guistes; which if they shall fulfill, He is continually in all temptations to be present with them: But otherwise, to be by all meanes a sharpe reuenger. [Page] The Choosers also are (thereby) informed, that they receiue the man by the hand of God, & that to him they must be subiect. Nor must it be slipped ouer, that this of M. Fenners, was M. Cartwrights also: which well may bee pressed, for curbing some their followers, that now are come to make Pastors and Doctors, without any Imposition of hands: for so was Fr. Iohnson, and M. Greenwood made of some in London. True it is, that about some fiue or sixe yeares after, Fr. Iohnson comming to Amsterdame, had handes there imposed by the lay people, his owne chil­dren (they know who then writ against it) contrarie to the Apostles Canon;Heb. 7. 7. which runnes thus: Without all contradiction, the Lesser is blessed of the Greater. And so with­out all contradiction, the Father asked the Children blessing; and so his (or any the like ordination) more Antichristian, and more crosse to the Canon, then any Ordination issuing from the Pope euer hath been.

I know, they will for them selues plead thus. In the beginning of a Church, the case is changed: For seeing there is no other Minister to ordaine, the people may doe it, as in Numb. 8. The Israelites lay hands vpon the Leuites. I answere.

1. First, it can neuer be prooued by Scripture, that of Christians there ought to be such a Replantation, though a Reformation.

2. Second, hee after so many yeares comming by his Ordination, it must follow, that before, hee was no Pastor, but a priuate man; and so a prophaner of Gods ordinaunce.

3. The Israelites did that they did, vpon a direct pre­cept from God; so did not the Lay people in this: For as the Ministerie of the New Testament, begun without all Lay-ordination, (Christ himselfe installing the first, and they installing others) so, neither to the Lay people [Page] was left any such necessitie, seeing there should alwayes be a stretcht out line of Imposition, so well as of Baptisme.

4. Fourthly, the Israelites doe not there Ordaine the Leuites: for neither any Leuite might, nor yet durst he come vnto the Alter, vpon that laying on of handes. Their laying on handes, was but their Approbation (as sometimes holding vp of hands, and scrutinie of voyces be) for the Ordination came after that (as Peter Martyr well obserueth) when as Aaron (the Hy-priest) takes them at the handes of the people▪ Pet. Mart. on 1. Sam. 7. & in his common places, Class. 4. sect. 19. of Plaic. 1. and then with his handes, shaketh them before the Lord, and to the Lord giues them. And thus the Separist is to seeke for a Mi­nister, notwithstanding whatsoeuer is sayd of H. l. for the lacke of that Ceremonie.

Vnto the sayd Laying on of handes, it is not of absolute necessitie, to haue moe or fewer handes. And therefore it is, that sometimes all the Apostles doe it; as in Act. 7. (for in Act. 1. we read not of the Ceremonie, and yet well may be, it was vsed, so well as in Act. 13. 3.) & so sundry of them, tearmed a Presbyterie in 1. Tim. 4. 14. Sometimes againe, it is performed by two; as in Act. 14. by Paul and Barnabas. Sometimes by one (there being no other to assist;) as by Timothy or Titus in their places. The equi­tie whereof was deliuered by Moses, when as Aaron alone Ordained the Leuites; Leuit. 8. as Aaron himselfe was before ordayned of Moses. Oporte [...] & Di­acon [...]s mysteri­orum Christi Ministros, per omnia placere: nec enim cibo­rum & potuum Ministri sunt, sed Ecclesiae dei administrato­res. Ignatius ad [...]rallianos. And so, betweene the Mother and Daughter Churches, the Harmonie still holdeth.

For Deacons, there is required in Act. 6. that 1. they be men of honest report, 2. full of the Holy Ghost, and of Wisedome. And in 1. Tim. 3. hee presseth them two, in moe particulars. The very proportion of qualities considered, it can neuer reasonably be thought, that such diuine guifted persons, should onely attende on Tables, or in taking and giuing a litle Money or Meate [Page] to the poore. There need no such wisedome and lear­ning for that. And when it is further remembred (as afore) that some of the 70. Disciples were chosen to this Deaconship, and they being all of them Preachers, it can neuer enter into the heart of a reasonable man, to thinke that they should be pulled downe from an higher Chaire to a lower. Nam qui prouehitur, prouehitur a Mi [...]o­ [...]j ad Majus. Doubtlesse then, they (as their name signi­fieth) did seruice, not onely to the people in case of Meate and Money; but also, to the Bishops in the case of Doctrine and Sacrament. And hereof we are further assured, in that all Antiquitie puts no other kind of Deacons into our hands, and for such respect doth di­uers times call them Leuites. And thus the old and new Testament, is still more harmonious.

If since the Ten grieuous Persecutions, the Ministers of the one and other Order, haue come in the world to greater estate in outward thinges (a grieuous thing to soare eyes) what wonder is it, when for 300. yeares af­ter Christ, the Church was vnder the gouernment of Heathen Tyrants, enemies to Christianitie? Soone af­ter 300. yeares, Constantine the Great, became Christian; by whose example and motiue, many inferiour Kinges became Christians also. Whereupon followed, freedome of the Fayth, and peace and plentie in all Churches. Then our Fathers counted it an holy duetie, to builde materiall Churches, and to endowe the Spirituall with euery good thing wanting. True it is, that such tempo­rarie blessinges haue since that time, been foulely pro­phaned. What then? So hath Heauen and Earth, and all their continentes; shall we therefore spurne at the creature? Indeed, while some so spurne, others sacrilegi­ously snatch to themselues all. To the Minister it should be but an Idolathite; but to my Church-robber, it is a [Page] very good commoditie. The Fathers giuing (they say) did sinne, and the Sonnes snatching all away (it may be, to maintaine a Hound & an Whore) they must be sayd, to commit a vertue. But while I liue, let me imitate that supposed vice of my Father, rather then this vncouth vertue of my Brother.

THE Word whereabout the Minister is to be im­ployed, is that Booke called Bible (of the Greeke word Biblos, a Booke) as being the peculiar Booke, aduanced aboue all; as Israel aboue the Nations. This Booke is distinguished into two partes, Old and New. The Old part contayneth (not all the wordes that God spoke to the Fathers and Prophets) but, the sub­staunce of all which he spake vnto them, till the promi­sed Messiah came. The New part (commonly called the New Testament) it contayneth likewise, a substaunce of all Gods Will, deliuered thencefoorth by Christ and his Apostles or neare followers. The Old part, was written in Adams tongue, the language of succeeding Israel. The New part, was written in the tongue of Ia­uan, the fourth Sonne of Iaphet; it beeing in Christes time, a tongue very vniuersall.

This Booke being a Creature,Euseb. ex Philo. Mirabile mihi videtur, duob▪ annorū millib. imo maiore tempore iam ferè transacto; non exquisitissime annorum possum dicere numerum; nec verbum vnum in lege illius esse immutatum, sed c [...]ties vnusquis (que) Iude [...]rum morictur, quam legi Mosaic [...]e derogabit. and in the handes of sinful Creatures, it necessarily followeth, that sometimes it is likely to vndergoe some iniurie. Yet such is the [Page] watchfull prouidence of God ouer this his Booke, as stil it hath been preserued to the Churches assured com­fort, magre euery Epimanique Tyrant and Heretique.

The Minister out of this Booke, is to take knowledge of Gods Will for workes of holynesse and righteous­nesse; and afterwardes deliuer the same vnto the peo­ple, specially euery such day, as Saint Iohn calleth the Lordes day. But because no Minister (since the Canoni­call writers, that is, since the Prophets and Apostles) hath attayned to perfect knowledge in the former sayd two Tongues; as also, for that in euery Minister is some remnant of naturall dulnesse of heart (as was in the Luke. 24. 25. Emauites for vnderstanding all that is written) it so comes to passe (for we but see in part, and prophecie in part) that many times (and in many thinges, we sinne all) the Minister aberreth from theOf the word Canon, the Scriptures be called Cano­nicall, that is. Regular. Canon; that is, from the Word, which is the rule of Fayth. And as one Minister, so euery Minister, whereby it comes to passe, that no one vniuersall consent, could euer be had, for so much as the Translation thereof. The Septuagint, went farre from the Hebrew; as it seemeth of purpose, to col­logue with the Grecian-heathen in somethings; specially in computation of Ages. The Greeke and Latine Christi­ans (as may appeare by the Fathers) sent about multi­tudes of Translations, to the offence of many. Of late time, the Popes of Rome haue set foote into the worke. Sixtus the Fift, he mendes and marres as he could. Cle­mens the eight, he doth more. Yet when all comes to all, the Councell of Trident concludes,Aug. de doctr. Chr. & in Ep. 19. ad Hiero­my. Hieromy. ad Sun. &c that the corrupt vulgar shall onely bide authentike in Schooles and Pulpits. Notwithstanding their great Arias Mon­tanus prouoketh to the Hebrew and Greeke (alleadging Ierome & Augustine for like minded) saying of the Latine; that it is filthily corrupted (Latina sacrorum Bibliorum [Page] Interpretatio faedè corrumpitur) and so he boldly testifieth in an Epistle to the I [...]terlinear Bible, printed at the char­ges of the K. of Spaine: the very best worke that euer he atchiued, with gold of the Indies.

If any one denie Subscription, because in his iudge­ment, it is not all one with the Originall (for our Church presseth no Subscription absolute, as to euery particu­lar; for she beleeueth and teacheth, that the best Church that euer was, is, or shalbe; hath, doth, and shall erre;) then hearken what absurdities follow.

1. Such a one, so intendeth a perfection and abso­lute puritie in mans labours heere; and so becommeth plainely, an hereticall Puritan [...].

2. Then such a one condemnes, or at least calleth into question the credite of Christ and his Apostles, in the vse of the Septuagint; who otherwise (specially to the Iewes) could haue followed the Hebrew straightly, & not any Translation.Melanct. in his preface to the 70 printed at Basill. Anno. 1545. Melanchton in his Preface to the Septuagint; commendes it to the Church, by reason the Apostle Paul quotes diuers Scriptures directly from it. And vpon this ground (among others)Present Pa­stor of the Seperation, whose Vicaris Henry Ains­worth. Franc. Iohnson (being aduised by one that talked with him thereabouts in the Clincke at London) did presse the vse of our sing­ing Psalmes (neglected before of his people for Apo­crypha;) wherevpon his Congregation publikely in their meetinges vsed them, till they could haue them translated into verse, by some of their Teachers: Which of some of them after was attempted; but with what barbarous successe, I am not ignoraunt. M. Tho. Settle in Norffolke, can with me witnesse this, so well as some resident now in London.

3. Then also followeth, that no Subscription at all is to be made, to any thing which the wisest and godly­est can doe in that kinde; seeing a plea may be had a­against [Page] all, as sauouring of mans weakenesse, in this life vnseperable. And then the next turne will be, to turne (not so good as Turke, but) plaine Atheist.

4. Then will follow, that neither such an excepter against such Subscription, can presse his people to re­ceaue for trueth, any his Prayers, sermons, or prescrip­tion of Orders; seeing he also is a man, and subiect to errour so well as others.

5. Then will follow, that neuer we can haue assu­raunce of Fayth: till either God speake thereof vnto vs audibly from Heauen; or stirre vp some miraculous Ministers, that may draw vs a new Bible in our owne Language. For if they should draw it into another lan­guage, then we are as farre off as we were. All these be ineuitable Consequentes, and fruites good inough be­seeming rending Wolues, clad in Sheepes skinnes: vn­der a pretext of synceritie, labouring to bring in a farre more palpable darknesse, then euer the Romanist did, in his intricate Latine seruice.

¶For the Sacramentes peculiar vnto the New testa­ment (as forHeb. 6. 2. Imposition of handes, it hath in common with the Old. And let it be thought off as it shall, sure I am, that the base esteeme of it, doth cause the Ministers to be the more basely esteemed) the sayd Sacraments be two; Baptisme, and the Lordes Supper. Baptisme commeth in place of Circumcision; and both of them the Seale of that Righteousnesse which is by Fayth; and therefore the second as communicable to Infants, as the first: and through the mercie of our Lord, to old & young, farre more easie. The Lordes Supper commeth in roome of the Pas-ouer, and exhibiteth accordingly, Christ Iesus crucified, for feeding of our soules. As the Fathers vnder the Law were made partakers of him, by Fayth; so are wee. As herein they were led thereto by Externall signes; so are [Page] we. And as we read not of any one amongst them (no not in the Idolatrous times) that euer dreamed of eating the Promised seed corporally; so, it should be a Christi­ans shame, to seeke vnion with Christ in such a Caniball manner, farre dissenting from the nature of Fayth. Such a fleshly eating, if euer it had been fitting, had rather been adapted to their times, wherein (as Children) they were informed by most palpaple rudiments; we be­ing called much rather, to worship God in Spirit and spiritually. And so the Old and New Testament doe (as Mother and Daughter) kisse each other. Let Schisma­tikes be ashamed, to put them asunder.

SVch thinges we say to be of an Indifferent nature, (speaking ecclesiastically, and to the present pur­pose) as for the doing, or not doing whereof, we haue no expresse word of God in particular; onely, by some generall rule, we are led to vse our Christian Reason, for examining whether the doing or vsing such a thing, may stand with Gods glory, & our neighbours good. The Rule was giuen by the Apostle in 1. Cor. 14. 40. when hauing spoken of Schooles of Christian lear­ning, and hauing set downe some particular Rules of Order, he leaueth the rest vnto Christian discretion, vn­der this generall rule; Let all thinges be done (Euschemónôs, kaj cata taxin) decently, and according to order.

The Generall rule so commaunding Decorum & Order, and the particulars thereunto belonging, being not of God in his written-word expressed; it so necessarily followeth, that our owne Christian reason herein must be the Determiner. And the same particulars so conclu­ded we are to say of them (as the Apostle doth) herein; 1. Cor. 7. 12. 25. I speake, and not the Lord: expounded afterwards thus: I haue no commaundement of the Lord; but I giue mine aduice. And vpon this rule it was, that the Apostle became all vnto all, (Iew and Gentile) for winning some: that is, in thinges of an indifferent nature (neither simply com­maunded nor simply forbidden of the Lord) he applied himselfe; vsing, or not vsing; doing, or not doing the thing, as thereby he might be of the winning hand, in furtheraunce of some good.

And of such nature, be Orders in the Church: As, [Page] Standing, Kneeling, Lying prostrate, at the time of Prayer: Standing, S [...]tting, or Kneeling on the receipt of the Lords Supper: Sitting or Standing, Preaching: Lea­uened or Vnleauened bread in the Communion: This or that houre for Meeting: Formes of Garment at the Church or abroad, &c. touching all which, the Apostle sheweth, that Decency and Order must be obserued; but for the particulars, he hath no particular iniunction from the Lord. But when the Church hath concluded of the particulars, then it shalbe a mighty sinne to op­pose (as for the Child to oppose to the Mothers honest aduice, or the Subiect to his Princes lawfull determina­tion) and this falles out, rather in respect of the thinges Vse, then Nature. Dauid had no particular preceptes from Moses or the Lord, for such and suchwhich ordi­nances are cal­led properly in Ezra 3. 10. the Handy worke of Dauid, (Gnal jedei Dauid) transla­ted of the 70. Epiche [...]ras. Of like nature is the Feastiuall day Purim. in Hester, 9. in­ioyned by Mardecaj. Such also the Feast of Dedi­cation kept of our Sauiour in S. Iohn. 10. 22. &c. though instituted 1. Maccab. 4. 59.) by Iudas Maccabeus, a Leuite, and an vsurper of Iudahs sword. The Brownist calleth shutting vp of shop on such a day, A marke of the Beast in England: and yet himselfe on such a day, doth in the Low-countries shut vp shoppe. Who is the Beast the [...]? Caelum, non actum mutant qui trans mare currunt. Musicall In­struments, or such & such distributiue classes of Priestes, Singers, &c. Nor had Salomon any expresse commaund for making the two Pillers, Iachin Boaz, so many Cal­drons vnited with the molten Sea, such Knops and Flo­wers as beautified the Pillers, &c. And yet, hee that should haue been an opposer to these particulars, should haue sinned mightily against the King, and so consequently against God: for the breach of the fift Commandement, is a violation to the whole Decalogue.

Obiection. If the King or Church should inioyne the Minister to weare such Garments as a Diuell weares in a Play, can it lawfully be vndergone, &c? I answere: First, it hath been sayd, that it is no Play, that hath not a Diuell and a Foole. The Schismatique found out the Di­uel: and knew we the Obiectors name, we could as ea­sily [Page] finde out the Foole. Secondly, what proportion is there betweene Decencie, and Vndecencie? Or thinke they it to be a true Church? yea, thinke they that in the Churches Synode (or in the body of the Parliament) that there is a reasonable spirit, that put a case of such absurditie, as no reasonable spirit (though vnchristian) euer yet committed? Had this fellow had no more witte to hide his name, then to couer his shame, ten to one, they of S. Dunstanes would hire him to be the Foole to S. Dunstanes Diuel in the Pageant. If I haue answered a Foole according to his foolishnesse, I haue but followed the precept of Salomon in Prou. 26.

THE Churches Keyes, is a certaine power of shut­ting the dore of mercie to the impenitent, and of opening the dore of mercie to the soule that is penitent. This power our Sauiour promiseth to S. Peter in Math. 16. 19. And is giuen to that Apostle and the whole Church in S. Iohn 20. 21. when as the Lord breatheth vpon them, saying; Receiue the Holy Ghost, whose sinnes soeuer you remit, they are remitted vnto them; and whose sinnes ye retaine, they are retayned. Whereby appea­reth, that this power is stinted; that is, is not giuen to the Church to be exercised, otherwise then she shall therein be led by theQuum ipsi remi [...]tūt, aut detinent, Spi­ritus qui habi­ [...]at in eis, per [...]o [...] remitter & de [...]inet. Cyril. in Ioh. 20. Isa. 22. Holy Ghost. The Phrase seemeth to allude vnto Eliakim and Shebnah, Stewards to Iudahs [Page] king, vpon whose shoulders, the Key of Dauid was layd, for opening and shutting the treasurie, at and for the Kinges pleasure. All which is expounded in Reuel. 3. 7. to appertaine in the first place, to Christ our Lord; who is the true Eliakim (which soundeth in English) My God standing vp; or, My strong God of Resurrection.

The Rule of proceeding in this businesse, is layde downe in Mat. 18. where for finding vp the lost Sheepe, (or sinner) the Lord enioyneth, first, priuate brother­ly admonishment (specially in a case priuate;) And not so preuayling, then by communicating the case to one or two moe; which neither preuayling, then to bring it to the Church. And if the Church cannot preuaile for bringing the sinner to repentance, he is thencefoorth while he so continues impenitent, to be held as an hea­then person, and as a Puplicane. As a meere heathen man might not enter into the Temple, there to commu­nicate with Israel; so neither must this impenitent soule be admitted to the Churches communion in prayer and Sacraments. But as an heathen might for his cōuersion heare the Prophets preach; so these may pertake in a Sermon seuered from the ordinarie Communion. As a Publicane likewise he is to be held, that is; not easily to be admitted to our fellowship for eating and drinking, as the Iewish Church walked towardes the Publicane; who, in all probabilitie was a1. The di­stinction of Publicanes & sinners, argu­eth he was not an ordinarie kind of sinner. 2. Zacheus is an Hebrew name, which Gen­tiles would not beare. 3. The Publi­cane might enter into the Temple, so not the Heathen. 4. The tearme Publicane in Math. 18. 17. seemeth to be opposite to the Heahen. Iew, ready (for pleasu­ring the vncircumcised Romaines) to make a diuorce from his breathren, and their lawfull discipline.

By all which it is euident, that vpon an humble con­fession of his fault, with promise to forsake it, mercy and forgiuenesse was preached vnto him. But contemning finally the Churches motherly admonishment, he was to haue the dore of Mercie shut against him. Which latter censure, the Apostle in 1. Cor. 5. calleth, A giuing [Page] vp to Satan, and we commonly tearme it, Excommuni­cation. If the sinner should not onely, not repent, but proceed to a Not louing Christ Iesus, (which I take to be Hebr. 6. 1. 2. 3. 4. compared with ch. 10. 25. 26. &c. the sinne of blasphemy against the Holy Ghost; con­sisting, first, of a willing desertion from the Groundes of Christian Fayth: Secondly, from fellowship with the Church in that Fayth,) there then remayneth to him the Maranatha (1. Cor. 16. 22.) which is, an absolute de­claration of the Lord, comming to quit him with ven­geaunce, as a soule despayred of. But as this is a sinner (happily extraordinary) and the rule in Math. 18. is giuen for ordinarie vse: so I will adde the iudgements of some Aun [...]ients for the Ordinarie.

Origen in Math. Origen. 16. Petra est omnis, qui imitat [...]r est Christi— —Si autem s [...]per vnum illum Petrum arbitraris vniuersam Ecclesiam edificari a Deo, quid dicas de Iacobo & Iohanne filijs tonitrui, vel de singulis Apostolis?—Apud Iohanne [...] enim dans SS. Iesus discipulis suis per insufflationem, sic dicit, Accipite SS. &c. quasi omnibus talibus constitutis qualis erat et Petrus.

Ambrose in 1.Ambrose. Cor. 5. Perfides, Episcopus non potést iudicare▪ Cum fratre autem in quo vitia haec reperiuntur, non solum sacramenta non edenda, sed ne communem escam docet, vt erubescat Cum vitatur & se corrigat.

Theodoret. Theodoret. in 1 Cor. 5. Si non oportet eos communis esse cibi part [...]ci­pes, nec mystici quidem & Diuini.

Chrysostome in English, Chrys. vpon Psal. 50. Non oportebat ergo clanculum. &c. may helpe to stay some in their precipitate zeale against their infirme Brother: His speach runneth thus. It behoo­ueth not a man priuily to calumniate his Brother, but as Christ com­maunded, to take him apart and correct him. The reprehensions that are giuen publiquely, doe oftentimes make men impudent. And very many sinners, while they perceiue that their sinne may be concealed, haue their mindes easily resolued to returne into the way. But if once they perceiue their credite to be lost with many, not a few, such doe thence-foorth fall into desperation, and tumble downe into shamelesnesse. So farre hee. And indeed,Vpon Leuit. 6. 3. Origen calleth such preposterous dealing with a Brother, the action of an Infamer, not of a Corrector.

[Page] Aquinas vpon 1.Aquinas. Cor. 5. giues this Verse for a rule towardes him that is excommunicate: Os, orare, vale, communio, mensa negatur.

For Mother Zion, shee for certaine pollutions did suspend the partie a while (till they were cleansed) and for Leaprosie did put them out of the hoste for euer, ex­cept they were cured. The first signified smaller euils, for which the Pastor in holy discretion is to barre them some thinges for a season. The other signified deeper sinne, as Contumacie; for which the sinner was further to be secluded.Nyss. in Orat. de ijs qui [...]o­lint reprehen­di. Hereupon it is, that Nyss [...]nus hath this, Vetus est haec Eccl [...]siae regula, quae cepit a lege & fuit confir­mata in Gratia.

And so the Auncient and new Church, still are at vnitie in the substaunce of their Ordinaunces. If infe­riour Presbyters doe not of themselues exercise this power for Casting out; but haue ioyned with them, the chiefest Super-intendentes: this is a good way to pre­uent such, in playing Popes ouer Gods heritage; and the likelyer course also of bringing the sinner to repen­taunce. Maliciously foolish therefore must they bee, that call such ioynt exercise of that heauie censure, by the name of Antichristian. Virtus vnita, fortior; sed quis Schismatico stolidior?

THE Greeke word Leîtourgia (signifying general­ly, any publique ministerie or seruice; and so the Angels are called Leitourgizing spirits) it in Ecclesiastique vse,Heb. 1. vlt. is taken for some Forme of diuine Seruice, prescribed for the Churches publique vse. And this forme contayneth Prayers, Lections of Scripture and Psalme-singing, framed vnto seuerall occasions. The Auncient mother Zion, ouer and besides the Priestes preaching, and the Prophets prophecying, had a set forme for all their Seruice (as appeareth through Leuiti­cus & a peculiar forme of blessing the people, Nomb. 6. 23. & [...]. Euen as Moses had his prescribed forme of Pray­er, when the sacramentall Arke remooued or rested, Nomb. 10. 3 [...]. 36. And in after times, their Leitourgie was much enlarged by King Da [...]id, framing thereto right many Psalmes; some Psalmes of Prayer, some of Dedica­tion, some of Instruction some of Remembrance, some of De­grees, some of Halleluja [...], &c. And all that was done in the time of their non-age. To the Church of Christ, there is giuen a larger Body of Scripture; out of the which, and sutable to which, the Church is to draw her forme of Leitourgie; collecting such Scriptures for common Lections, as may be held most fitting such a purpose. And for the sanctification of all, intermixing such kinds of Prayers, as also may be fitted to ordinarie and extraordinarie occasions. If any one man thinke he can doe this well of him selfe, I thinke it can be better done of many, conuening and concluding vpon such a forme of Prayer.

[Page] And as for our publique Forme of Seruice (reiected of some in part, for that some part of it hath before been in vse among Papistes; as if God or the Ghospell, or good wordes were therefore to be reiected) it was of the holy Martyr, Martin Bucer, of loue he bore vnto it, after due ouersight, turned into Latine, for vse of all that should vnderstand Latine.

Against this Leitourgie, two sortes of Aduersaries in­surge. One of them (as the Brownist, and the like) doth condemne all set forme of Prayer, saying; that nothing is to be brought into the Church, sauing the Canonicall Scriptures, and the Liuely voyce of Gods graces. Now, by Liuely voyce, they meane Conceiued preaching, and present Conceiued prayer. And herevpon it is, that they hold the Lordes Prayer in Math. 6. Not to be Prayer, but Doctrine of Prayer. I answere, it is both Prayer, and Doctrine of Prayer. Doctrine it is, for that thereby we are Taught how to pray: For Doctrine is Teaching. And Prayer it is, when a faythfull soule, breathes it vp vnto God, Mentally or Vocally also. That Repetition of wordes vsed before (euen the selfe same wordes) conti­nueth still Prayer, consider it not onely, in the Apostles Prayer inculcate in seuerall Epistles (namely,Rom. 1. 7. 1. Cor. 1. 3. 2. Cor. 1. 2. Grace be with you and peace from God our father, &c.) but also, in our Sauiours practise; who in the time of his agonie, when most effectuall Prayer was to be vsed, is sayd of S. Ma­thew (in chap. 26. 44.) to haue Praied the third time, saying the same wordes; euen the selfe-same wordes which he had vsed twise before. And the reason lieth in this, that Prayer receaueth not his Forme from wordes, old or new (for one may Pray without any wordes at all,) but from the Spirit of Christ, aduancing our Spirit to God in Fayth, whether with words, or without. Which cau­sed the Apostle to say in Rom. 8. We know not what to pray [Page] as we ought, but the Spirit it selfe maketh request for vs, with sighes vnexpressable. And yet I could round some Separist in the eare, and tell him true of Teacher, and Teached, that haue ordinarily vsed a set forme of Prayer: that I speake nothing of him, who in his Prayer concluded (till by mee he was better informed) thus; To whom, to­geather with thee and the sanctified Spirit, be all glory, &c. But let that frantique Ieronymo goe by.

The other Aduersarie is at home: who graunting the lawfull & necessarie vse of a Leitourgie, doth insurge against some what in Ours, as not well fitting his fancie. His obiection ariseth, first, against Methode: secondly, against Matter. For Methode, take this his maine Ob­iection. In the beginning of our Seruice, a Confession of sinne is vsed by the Minister, in the name of the Con­gregation, and that before the Congregatiō be present. I answere; first, it may be a ranke lye that the Obiector propoundeth: for, some Congregation may be present Before, though not euery member of the Congregation; no more then some-times at their Conuenticles. Where­at, though their Tom and Sib be present, yet happily lynkin and Sicily may be absent. Secondly, our Minister taking his fittest time, doth desire such as be present, (not absent) to ioyne in that Confession with him. Thirdly, if any be absent, that should and might be pre­sent, it is their sinne, not the Ministers; much lesse the Bookes: seeing Confession of sinne, is exceeding ne­cessarie in the Exordium of our deuotions. And that Ne­hemiah and Daniel had well learned,Nehe. 1. 5. &c. Dan. 9. when they begun their Deuotions, with the Confession of their sinnes and the sinnes of the people.

For exception against Matter, it is fourefold. First, for Omission: Secondly, for Addition: Thirdly, for Trans­lation: Fourthly, for certaine Capital-letters.

[Page] 1. For Omission; as in passing by the Psalmes Titles. I answere; first, it is not repugnant vnto Gods word, that some Scripture be read, and othersome omitted in the Common seruice; seeing neither all Scripture is Then to be read (witnesse the seuerall Leitourgies of their owne drawing) nor is our Minister debarred to handle any Scripture. Secondly, the Lections in a Leitourgie, require the playnest scriptures; because (generally) for the vse of the common people. But that the Psalmes-titles be not a plaine Scripture, will appeare thus: The Hebrew word Lame natséach, is turned, To him that excelleth. Yet accor­ding to the Septuagint, who should best vnderstand it, it is turned by that, which (as in auncient Latine translati­ons) valueth Vnto, or, Vpon the end. By Targum, and some other Latines otherwise.Frater Faelix in sua trans. Psa. ex haebreo in Psal. 4. Hereupon Frier Faelix vnto Pope Leo the tenth, is bold to say; Anullo Aucthore hacte­nus recte expositam inuenj; nam haec dictio manasséach, partici­pium est verbj nizeach (I change not his forme of spelling) quod quidem verbum, cum a nomine nessach descendat, velè con­uerso, diuersas habet significationes. The Rabbines of the Iewes, who should best vnderstand it, being at no vnitie in this poynt amongst themselues (nor Greeke Church, nor La­tine Church, nor others, daring to determine of it per­emptorily, as beseemeth in cases of Fayth) what sauci­nesse is it not, in this poynt to taxe our Church, when the Taxers themselues can (at best) but guesse how the Title may be translated? Againe, we haue in some Translation, to him that excelleth on Negínóth, or on Nechílóth. Who can assuredly determine, whether these were Instruments, or Tunes, or what? If the Minister will preach vpon it, he may: But to be ioyned with or­dinarie Lections, I see no necessitie, howsoeuer it may be lawfull.

[Page] 2. For Addition, there be in the 14. Psalme, three Ver­ses moe in our Common-seruice Booke, then be in the Hebrew; namely, the 5. 6. and 7. verses, the whole so, be­ing deuided into eleauen verses. I ingeniously confesse, that once I conceiued, how that Exception of Addition, had risen against the three last Verses, as it lieth in our ordinarie Bibles, where the whole (besides the Title) be but seauen. But now it is cleare, that they meane the three Verses inserted into the Psalme, immediatly vpon the fourth, beginning thus: Their throate is an open sepul­chre. &c. Hereto I answere: It is not repugnant to Gods word, that these Verses be there read in our Common seruice; once, for that the same Verses are Scripture, & so alleadged by S. Paul in Rom. 3. Secondly, for that they be inserted, where for the argument, they be as fitting, as they were in the other place for the Apostles purpose.

3. As for Traslation, Vbi autem addita est Ne­gatiua parti­cula, vix duos codices potu­imus reperire. Aug. in huuc locum. they excerpe sundry places. Two principall be fetcht from the 105. & 106. Psalmes. From the 105. 18. this, Vèlô marû aeth debárau, word for word thus; And they bittered not his word; or They bittered not at his word. Now, as it is questionable, who be They there spoken of (whether the Commissioners or the People;) so the phrase, bittering not his word (as not prouoking the word) or, bittering not at his word (as be­ing not prouoked by his word) is so doubtfull a phrase, as no temporate spirit (specially, of no greater guiftes then the Obiectors) will easily dare to oppose in this poynt (or the like) to the body of an whole Church. In Psal. 106. 30. we read, Phyneas stood vp & prayed. They say, it should be turned, Hee executed judgement. I an­swere, the originall word is, Palal, which the Iewes Tar­gum (as Pagn [...] noteth) doth turne, Hee prayed. And, Hith­pallel, in 2. Chro. 30. 18. is properly turned, Hezekiah prayed. In Psal. 5. 2. Vnto thee (aeth-pallal) I will pray. [Page] So Psal. 32. 6. and Substantiuely, it is very often vsed in the Psalmes, forTephillah. tephilloth. Prayer. The Septuagin [...], whom the common Latine (in Austens times) did follow, is Exilasato, whereof commeth Hilasterion, turned Propitiatory. Now, seeing Placation and Propitiation is properly by Oblation and Prayer, the Septuagin [...] must needes also, so well as the old Latine, intend with vs Prayer; rather then, Execution of Iudgement. Nor could his execu­ting, iudgement, haue found rest with the Lord, other­wise then the same were sanctified with Prayer; speci­ally, he being a Priest vnto God, and deuoted to Prayer. By this little taste, iudge of our Aduersaries learning and discretion, though I (of many) be most vnfitted to propound it.

4. Touching their exception at Capitall letters (an exception now very vulgare) the case standes thus: There be in the Common-seruice Booke, certaine great Letters, within whose Circumference, the Grauer of these Letters, hath sometimes put certaine Pictures, re­sembling Triton, Hercules, &c. For which, diuers doe charge the Booke, for an vpholder of Idolatrie. I an­swere, it is nothing to the Matter; because not of the Bookes matter: Nor is the Matter a pinne the worse, though the Manner of conuaying it, be not so sutable as may be. If there be a fault in the Fashion, blame the Taylor, not the Wearer. These Spirites by like pro­portion, may rayle vpon euery Bible, as an vpholder of Corruption: Why? for that euery Printer wilbe found to haue fayled in something; as in mistaking a Letter, displacing a Poynt &c.

Secondly, if they so stumble at the Pictures of per­sons that haue been idolatrized, why not also at the Picture of a Rose,Gerard [...] hetb. in cap. Ros. which some Mahumetistes venerate, as sproung of the blood of the most lasciuious Goddesse [Page] that the Gentles ouer had) namely, Venus: others of them, for that it had (as they say) the originall from the sweat (sweete sweat) of their Prophet Mahomet (a sweete sweatie Prophet) vpon which superstitious conceites, the Rose may not (forsooth) fall to the ground. And why with as good reason doe they not reiect the two Capitall letters T and X: the first, hauing been idola­trized as the Crosse of Christ: & the other, as the Crosse of S. Andrew? Or, why contend they not about the Capi­tall I, which being the fashion of a Piller; vnder which forme,Clem. in l. 1. strom. it is sayd (of Clemens Alexandrine) the Gentiles did worship God? they might also entitle it, a Monument of Idolatrie. The Apostle forbids men to contend a­bout Wordes; and these hold it a vertue, to make warre about Letters: yea, about the very Ornament of Let­ters▪ I perceiue that they will play small play, ere they sit out for wranglers.

Though it be not alwayes of Absolute necessitie, that there be a Leitourgie, yet respectiuely, times may bring with them a deepe necessitie thereof. And if any times, then these times: for if no forme be concluded of, but euery one left to his owne discretion herein (as the Apostles iustly were, they being filled with spirit of Discretion) not one Congregation wil be like another. But as among the Romanistes, the multiplicitie of Monc­kerie begot multiplicitie of Differences; euery one af­fecting so his owne Order, as therewithall grew a con­tempt of the other: so, this Church would so affect this Forme, and that Church that Forme; and a third, a third forme, &c. as therewithall would arise such praysinges, dispray singes, likinges, dislikinges, as no one Parioch would be at quiet with another; nor any possible vni­tie among the Teachers. Let it remaine then for Ortho­doxall, not onely, that such a Leitourgie is lawfull, but [Page] also for begetting and continuing vnitie, that such an vniforme Leitourgie is very expedient and needfull. With the Apostle to the Corinths (he there handling also matters of Order in the Church) I thus conclude:1. Cor. 11. 16. If any man lust to be contentious, we haue no such custome, nor the Churches of God.

VVHen the fulnesse of time was come, God sent his Sonne made of a Woman; who being aged about 30. yeares (the age whereat the Ko [...]athite began to waite at the Altar) did then publiquely fall a preaching and of gathering Dis­ciples vnto him.Act. 1. & 2. About three yeares & a halfe after, he suffered, and was buried. The third day after, he arose, and for fourtie dayes after he appeared to his Disciples, specially to eleuen of them, who are called Apostles. Then he ascended vp into Heauen; and ten dayes after (the Apostles then being conuened in an house in Ieru­shalem) he raines downe Guiftes vpon his Disciples, by the which they were not onely fitted to Teach and Go­uerne the Church, but also, furnished with all Language and power of Myracles. Act. 1. 8. Peter preached in Pontus, Ga­latia, Cappa­docia, Bithinia. Andrevv to Scythians, Sogdians, Sacians, &c. Iames in Ierushalem Iohn (brother of Iames) in Asia, Philip in Phrygia. Bat [...]emevv to the Indians, Thomas to Parthians, Medes, Persians, &c. Mathevv to the Iewes Simon Zelotes to Mauritonia & Aphrick the lesse. Iudas Thaddeus to Edes­sians, and Mesopotamians. Matthias to Ethiopians, Paul to Illiricum, Italy, and Spaine. Marke in Alexandria. Luke to Antioch. As for the 70. Disciples, they preached to many other places in the world. All this is affirmed of Dorotheus.

They so furnished, doe take to themselues Assistants, called Euangelistes or Prophets: and the Church of Ierushalem being shaken asunder, they to Samaria, and so to the vttermost partes of the earth, as they were of Christ [Page] foretold and commaunded, immediatly before his As­cension. And as they were before commaunded, to cry that (as vpon the house-top) which he had told them as in the eare; so, they repaire vnto the most publique and populous Cities, which were Head-townes to the Countrie adiacent. So they preached in Ephesus, Corinth, Colossus, Philippi, Thessal [...]nia, Rome, &c. that so the Chri­stian fayth, might not onely beat the Diuel at first hand, out of his principall fortes, but also, from these Head-townes the Law might goe out to their Pagies or Vil­lagies: which Pagies receiued the Gospell at second hand, and so subiected themselues to the Church in their Citie. And because many Pagies were long ere they came to the Fayth, being much remote from the holy meanes in the Citie, they came to be called Paganes in an ill sense (as Infidels) whereas before, it was but the tearme that belonged to the inhabitants of these Pa­gies, or Country places.

Heere I could note (and it is worthy the noting) that the Countrie Christians, howsoeuer meeting in some Countrie house, might be tearmed a Church, as be­fore; yet they made not an established Church. The Church, for plenarie power of doctrine and gouerne­ment, was stablished in the Citie; that City-church ex­ercising her iurisdiction ouer Country assemblies, came to be called the Metropolitane Church, and the like. Ecclesiastique Histories make this poynt plaine: and easily from the Apostles Actes and Epistles, the thing may be collected. The Bishop of Brownis [...] must needes in this, ioyne with mee, seeing his Established Church at Amsterdam in Netherland, exerciseth authoritie ouer some assemblies in England and elswhere; which is a Bishoppricke of more length, by many hundred myles, then any Bishop in England hath: besides that, betweene [Page] him and some of his Sheepes dwelling plots, there is a large Sea, if not Seas, by the which he is not like to ride, somuch as once in a yeare through the Suburbes of his Church, for keeping Visitations. But what doe I follo­wing that squeaking Lapwinge?

As the Apostles were appoynted to take possession for Christ, from one corner of the earth to another (and to the Romaines he testifieth,Rom. 10. 10. Psal. 19. 1. &c. that their sound then, was gone through the earth; as Dauid also foretold in the 19 Psalme, though in am [...]sterie,) so, that blessed glad [...]ti­dinges was brought into Britaine; and our predecessors (then barbarous, rude, naked andSo Caesar in his Coment, and Martial. in epigr. painted with Woad) were, amongst others of Iaphets seede, allured by the sweetnesse of the Gospell, to come into Shems Tent, and to worship one and the same true God, the Father of Christ Iesus.

That some of the Apostles,Origen contra Cels] Mortaliū vniuersam na­turam verbum peruicit, &c. nec humanum Genus aliquod licet spectari, quod non huius suscep rit disci­plinam. or their Euangelistes, or both, came hither, it must necessarily follow: first, for that their commission stretched so farre, & they were set on worke him, that would carry them to the end of their Commissiō. Secondly, the worke wrought, proues it; for otherwise, Barbarians could not be Christians. Thirdly, Ecclesiastique Histories do record, that we (of any Iland) were in theChemnitius (in Exam. Con-Trid.) ex Sa­bellico. first place, for receiuing the Fayth. Whether Ioseph of A [...]mathe [...], or some other came with the Colonie, it is euident that they came hither: at the place then calledPolyd. Vergil. l. 2. hist. Angl. As [...]or Theodo­ret (de curand. Graec. [...]ffect▪ he affirmeth that Paul came into Brittaine; vpon his comming out of his first captiuitie in Rome. Welles, they are said to settle: from whence by degrees, the Christian fayth flowed through the Land. And this (by writing) should begin about the yeare of our LordCentuar, l. 2. c. 2. alleadging our Gildas & Bale I [...] Paul came, it must be about that time: for he was deliuerd out of the Lyons mouth (2. Tim. 4. 17.) Anno. 60. being the 27. yeare after Christes death. And Pauls death at Rome is cast to the yeare of our Lord 69. 63. Afterwardes, by grieuous perse­cutions, the Church heere, sowell as in other places, be­gan [Page] [...] [Page] [...] [Page] to be darkned: For, 300. yeares after Christes As­cention, the infidelious Kinges of the earth did warre against him that ridde vpon the White Horse (as S. Iohn foresaw in Reuel.) which brought vpon the wicked world fearefull iudgementes; as were foretold in the sixt of the Reuelation.

In the necke of these grieuous Persecutions, the Lord called Constantine the Great vnto the fayth; wherevpon the Christians had a long time of Iubile and blessed re­ioycing. But marke what accompanieth Peace & Pros­peritie. People grew by little and litte to sleepe in se­curitie. The Diuell (neuer idle, though neuer well oc­cupied) sowes Tares and all manner of Corruption throughout the Lordes possession; that such spirituall Physitions as should after be raysed vp, should sooner purge out the heart and intrailes of the Church, then cleare her body of all the euill. S. Paul saw this my sterie of iniquitie a working in his time, and Plainely foretold that the last times should be Kairoj chalepoi, [...]. Thess. 2. [...]. Tim. 3. 1. mysticall Dogdayes, iniurious seasons. Nor can any great amen­dement be obserued in S. Iohns Reuelation, but by the Rider on the White horse, who in the last times makes his returne, fighting with the beastly Aduersarie (Reuel. 19.) conquering, and so triumphing. Wherevpon fol­loweth, the Iobilique halleluiah. The poynt is plaine, but the particulars belonging thereto, are beyond my reach. All that I can doe in this, is, to fall downe be­fore his footestoole, and reuerence.

CHRISTIESVS (vnder that tearme, The seed of the Woman, Gen, 3. 15. and so expounded of S. Paul. Gal. 4. 4.) being promised to Adam for the recouery of his fall, before any other man was; is therfore of the Apostle called Ho Escha­tos Adam, the latter Adam; that is, the Second Adam; as Eschatos is opposed to Protos, latter, or last to first. And because it should be knowne that the Second Adam (howsoeuer from heauen, in respect of his diuine Nature, or rather Diuinitie) should be true man, as the first man was (euen in our ioynt Natures of body and soule) the Euangelist Luke draweth downe his Petigree from the first Adam, Luke. 3. Math. 1. by Sheth, Aenosh, &c. to the very Virgin, on whom he was conceiued by the Holy Ghostes ouershadowing, and of whom (she being of the seed of Abraham and Dauid, as S. Mathew teacheth,) he was brone according to the flesh. In which respect also (against the heart of Anabaptists) the Author to the Hebrewes sayth;Heb. 7. 14. It is euident, that our Lord sprong out of Iudah.

But that he was not onely man (as the Iewes thought, and our homebred Arrians haue taught) but that he was as verily God in the first place, as very Man in the second place (not onely for Office, but for the very truth of Nature) than in Philip. 2. 5. &c. plainely euinceth: Let (sayth the Apostle) the same minde be in you, that was euen in Christ Iesus: whoHupárchôn.existing in the firme of God, held it no [Page] robberie to be equall with God; but Ekénose. voyded himselfe (as laying aside the glorious appearance of the Godhead) assuming the forme of a seruant, made in the likenes of men, and was feund in shape as a man. In respect of his Humanitie, he is the Melchitse [...]k, that is without Father: and in respect of this his Godhead, he is that Hy-priest that is without Mother. And in regard of his communicating so with God and man, he is a fitted Mediator betweene God and man, reconciling so in himselfe God with man; comming downe by our Humanitie (as by Iaakobs Lad­der) vnto vs; and by the same steppes returning backe vnto the Eternall; who in this assuming nature, had his Beeing from euerlasting; Mich. 5. 2. Iohn. 1. 1. 2. and not onely from the Begin­ning, as in the beginning all thinges were made by him, and without him nothing mae, that was made. And were it not, that his humiliation was as low, as mans pride ascended hie, his embasement could be no sufficient plaister for our soare: but our pride was such, as of meere men (in our fore-parents) we would become Gods: therefore, one that was verily God, must stoope downe to become verily Man. And whereas the body of our sinne, was (as it may be spoken of a creature) infi­nite, and therefore should (vnpayd for) haue been sub­iect to an endlesse curse, euen to the tormentes of Hell for euer; hee being God, infinite and eternall, induring the curse of the Crosse, did so by plaine merite, in a trice swallow vp the torment that otherwise was due vnto vs. Nor could any but he that is very God, make our Nature sufficient to such an vnder-bearing; nor any one, but he that should also with vs be very man, giue in a proportionable sacrifice, for the sinne of man▪ to the answering of Gods iustice. This to the Iew▪ was a stumbling blocke, & to the Gentiles foolishnes; but to the true Christian, it is the power of God vnto saluation.

[Page] His names teach all this. In respect of his Humanitie, (for with that is visible I begin) he is vnto Adam called (in valuation) The Womans seed. To Abram His seed, restrayning the Virgin that should bring foorth this Seed, to his line. And because that Abrahams seed in his graund-child Iaakob, was deuided into twelue Tribes, or chief-families, Iudah is plainly told that the promised Seed should arise frō his line (and this, vnder the tearme Shiloh) which afterwardes was renewed vnto Dauid; on whose line he should precisely be. But not so promised to Salomon, because he was not to come of him, but of his brother Nathan; Salomons seed ending inler. 22. 30. Haggai. 2. 24. Iechoniah that went to Babel, and there died seedlesse. Whereupon the Lord taketh the Signet from him, and puts it vpon the finger of Zerubbabel (of Nathans line) who finned Ba­bel, Zerubbabel sigifieth, The fanner of Ba­bel. Of Zarah & Babel; and Babel of Ba­lal. and brought out from thence to Ierushalem, the Chur­ches first returne of people, who had there for 70. yeares been captiued. To the Prophets, the same Promise was renewed, in all the formes aforesayd, euen till such time as he was made of a Woman, that blessed Virgin Mary, betrothed vnto Ioseph; but not carnally knowen vnto Ioseph.

In respect of his Diuinitie, he is of Moses not onely called Aelohim (a Nowne plurall, giuen to Father, Sonne, and Holy Ghost) but also Ieh [...]uah Ae [...]im (tur­ned Lord-god) because euery of them is Iehouah, that is, The Being of Beinges. And as euery thing hath the being from him, he is called of [...]satah, Isa. 9. 6. Euerlasting father.

And in respect of God-head and Man-hood, vnited in one for effecting our Saluation, he is of Isaiah called Gnim-man-ael, that is, With-vs-the strong-God; or, The mighty God in our Nature: for that the God-head (as the Apostle speaketh) did dwell in him somaticôs▪ bodily, essentially. Vnder Isaac the onely sonne of his Father, [Page] that died not,Clem. Alexan. pedago. l. 1. c. 5. Beda in Genes. 22. Aquinas in Heb. 11. lect. 4. typed foorth the God-head: and vnder the Ramme that died, the humaine Nature, that was to the Altar of the Crosse affixed. And this the Author to the Hebrewes intimateth, when (hauing spoken of this Storie) he sayth of his Father, From which death he receiued him (kaj en parabolé) euen in a parable; that is, in such a sort, as a parable intendeth. These two Natures also, were vnder the Law figured by the twoTheodoret. in qu. Leuit. & smil. dialogo. 3. Isychius in lib. 5. sup. Leuit. 16. Goates pre­sented onely in the Sabbaticall moneth, what time the Hy-priest might onely and alone enter into the Sanctum Sanctorum: the Scape-goate poynting foorth his God-head, impassible; and the Lot-goat (with Ionah) the Humaine nature, which was to die for Our sinnes,Dan. a. 26. Veé [...] ló not for him selfe. So he was the Messiah that is, the Christ; that is, the Annoynted-one of God; and Iesus the Sauiour, being annoynted of the Father, for our saluati­on. Yet must be obserued, that something may be sayd of the Godhead, that otherwise is proper to the Man­hood; as that in Act. Beda. in Act. 20. Non dubitat sanguinem Dei dicere propter vnionem perso­nae in duabus naturis eiusdem Iesu Christi. 20. (Feed the Church of God, which he hath purchased with his owne blood) not that God simply considered, hath any blood, or can suffer; but that God the Sonne shedde blood, in respect of the Manhood as­sumed, and with the Godhead vnited. And hereof it is, that the Syriake in that place, doth read, The Church of Christ, not of God. So, that may be spoken of the Man­hood, that is proper to the Godhead: euen as some­times we attribute that to our body, which is proper to the soule (e [...] è contra) which falleth out to be true in the Concreat (that is, the two Natures considered togeather, to the constituting of one person) which otherwise could not be true in the Abstract; that is, in the Nature abstracted from his fellow.Sybilla in aetat. 6. Vomen Iesous hibet [...]. vocales, & duas non. This is the Christ, yesterday to day, and the same for euer. Of Whom Sybilla, long before thus prophecied in her sixt age: Tunc ad Mortales vemet [Page] mortalibus ipsis—in terris similis, Natus patris omni­epotentis.— Corpore vestitus, votales quatur autem—fert, non votales (que) duas binum Geniorum. The time of his comming she thus telles; Sed postquam Roma Aegiptum reget, imperio (que)—frenabit, tum vemet. &c.

THE word (Ghospell the contract of Godspell) is a Saxon word, valuing in our language (the same which the Greeke word Euangell doth, namely) Glad-tydinges. In large sense, wee call all the Doctrine (contayned in the Booke of the New Testa­ment) by the name of Ghospell; because the mayne and substaunce of that Booke, is doctrine of Gladtidinges: otherwise, who is ignoraunt, that the Law is mingled with the discourse of the Ghospell; not for perfecting the Ghospell (for it is not of that nature) but for leading people to Christ, as Moses led the people to Ioshua, who onely could bring them to the Land of Rest, a type of heauens Eternall rest.

Againe, the Ghospell is sometimes taken for the Sto­rie of Christ, penned by S. Mathew, S. Marke, S. Luke, S. Iohn; whereupon they be called, The foure Euangelistes, as hauing in a speciall sort dilated vpon Christ, the subiect of the Glad-tydinges.

But in this dispute, I take it in that strict essentiall sense that S. Paul doth, when he sayth to the Galatians;Gal. 3. 8. Giselbert. in Alt. Syn. & Eccl. c. 1. Fides Abrahae circūcisionem praeueniens, gentium credentium typicè dona praeten. debat, quae Iud [...]s dignitate datae celitus Gratiae, non tempore praeuenerant. The Scripture foreseeing that God would iustifie the Gentiles through Fayth, preached before, the Ghospell vnto Abraham, [Page] (saying) In thee shall all the Gentiles be blessed: afterwardes declaring by what meanes, namely by a Seede (not seeds) which is Christ. This Ghospell is the same to Adam be­fore, and to vs after; neither is there any other name (then the name Iesus) by which we are to be saued; nor any other meanes, whereby to be vnited with Iesus, then by Fayth. For as S. Peter could say, touching the Cripple healed at the gate of the Temple, that Iesus (whom ye haue crucified (His name hath made this man sound: Act. 3. 16. euen so, I may as truly say, that by Fayth onely in Christ, we are to be saued. Externall discipline may alter with time and place, as all externall workes may, but the Euangell, Ghospell, Gladtydings is still one & the same; that is, Beleeue, and liue: whereas the Law sayth; Doe, and liue. And in not doing all the things of the Law, a soule becomes subiect to all the Curses in the Law. By Doing then, no flesh can be iustified: but by Beleefe in Christ Iesus, any soule may be iustified. The Law therfore but sendes to Christ; and Christ castes none away that comes so vnto him.

The Law indeed, was written in Adams heart, teach­ing him to Doe,Quod Lex ope­rum minando imperat, hoc Lex Fidei cre­dendo impe­trat Anshelm. in 4. cap. Rom.and liue: and he might haue done his workes and liued: but conspiring with the Diuell, a­gainst the holy rule of the Law; the Law is so against Man, execrating and cursing him; whereby man is en­forced to fly from himselfe, to another; and that is to Christ, who (with his armes readie to imbrace vs) cry­eth out, Come vnto mee all you that be weary and laden, and I will ease you.

Nor doth our wilfull Banckrupt estate, lessen the debt owing to God: for though we be vnable to satis­fie the Law, it is iust with him to call for satisfying the Law, and to clap vs vp in Hell, for Non-satisfaction. Able we were set out of his handes; the fault therefore [Page] in our selues; and therewith let euery mouth be stop­ped.

But, ô the free-mercie of God! that when we are be­come wilfully banckrupt, he should prouide a meanes; first, for satisfying our debt: secondly, for raising vs vp to greater Glory. The Satisfaction, is the Death of Christ: and our Exaltation, is his Humiliation: for, hee became poore, to make many rich. Thus, not our worke, but his worke: not our satisfaction, but his satisfaction: not our merit, but his merit, is cause and sole cause of our true happinesse.

Which is cause,Aug. in Enchi­rid. c. 99. Gra­tia vero nisi gratis sit, gratia non est. not onely that Augustine speaking of Grace (as opposite to morall workes) doth say, Grace is no Grace, except it be gratis: which speach excludeth all merit of our part, be our workes otherwise neuer so glorious;Bellar. de iustif. l. 5. c. 7. propos. 3.] Tulissimum t [...]menest, prop­ter incertitudi­nem propriae iustitia & peri­culum inanis gloriae, totam fiduciam, non in operib. no­stris, sed sola dei misericor­dia & benigni­tate reponere. but also enforceth Bellarmine (after all his win­dinges and turninges) to conclude the case of Iustifica­tion, thus; Notwithstanding (namely, all he had opposed before) by reason of the vncertainty of our owne Righteousnesse, and the danger of vaine glory (meaning in a mans owne workes) the safest of all is, to repose our whole trust, not in our owne workes, but in the onely mercy and goodnesse of God. So great is this trueth, and therefore must preuaile, not­withstanding their distinction (some workes be Legall, some Euangelicall) seeing the Free fauour of God ex­cludeth all our workes (howsoeuer tearmed) for iusti­fiyng onely Christes merit-worke, for our iustification. Obiection: Fayth is a worke, & being iustified by Fayth, we are so iustified by a worke. Answere: It is a worke in vs, but not of vs; for Fayth (as the Holy Ghost witnes­seth) is thePhilp. 1. 29. Guift of God, and so our iustification to saluation, the free guift of God, and not of our selues onely, nor also: For if we will plant our thresholds by his thresholds, Ezekiel will proclaime it an abhomination. [Page] And because Christ doth not onely begin the worke, but also perfect it, the Author to the Hebrewes calles him, Heb. 12. 2. The Author and finisher of our Fayth. The premisses con­sidered (and sound in the iudgment of a Romanist, were he to die the death for his Fayth against the Turke, and not to maintaine a sworne opposition against vs) let me put downe the following Positions.

1. First, these Schismatikes be most hereticall, that by reason our outward forme of Discipline likes them not, do affirme (as some chiefe of them haue in my hea­ring) that the Church of England, neither holdeth nor teacheth, the Ghospell of Christ. And yet the same peo­ple holdeth no other Ghospel, then heere they receiued: except they make their Lay-eldership their Ghospell, or some of their outward workes, to giue beeing to the Ghospell. And then they fall vpon the Rocke of Po­perie, which they would seeme to sayle so farre from: establishing not onely a Iustification with God by Fayth onely at first; but after that, a second iustificati­on with God by works also. Nor indeed is it better with them, if themselues will vnderstand themselues: Which easily cannot be done, God hauing put vpon them, the spirit of slumber.

2. Secondly, I doe faythfully belieue, that in the Romish-church (since the first plantation of it) there hath been, and still is, a true Christian people, hol­ding the maineC [...]luin vpon 1. Cor. 3. 15. from hence hath an hope of the saluatiō of Gregorie the great, Barnard, & others such, holding this foundation. Chrys. in Hebr. c. 6. hom. 9.] Quod n. Fides fundamentum [...]it, catera verò superaedificatio­nes; a duerte ip­sum dicentem, 1. Cor. 3. Ego fundam. posui. Foundation layd in Christes blood; howsoeuer (sometimes) they build vpon it Hay, Stub­ble, and the like; euen as in the thronge of the Tares, the Lord had his Wheate, and Children of the King­dome. And in Babel (euen after the Returnes to Iudah, by Zerubbabel, Ezra, and Nehemiah) God there had his Daniel, and others also with him. God forbid, that their malice against vs reforming the Church, should beget [Page] in vs a deniall of any Grace, which God continues a­monst them, notwithstanding their abode in lamentable Confusion. Nor is this trueth of Christianitie, which I beleeue to be amongst them, onely an inuisible Grace, (according to secret election) as some Scismatikes make it, but in the profession visible, witnesse not onely many theirSee Trigs true Catho­lique in the chap. of Iustifi. Writings, but also many their Sermons there at home, as these can witnesse, that haue trauailed amongst them: not to speake any thing of such, as dayly do offer vp their blood amongst them, in testimony against their false Ghospell.

3. Thirdly, I do verily belieue, that a maine cause, why the Apostle handleth so largely Iustification by Fayth onely, in that Epistle to the Romaines, was this; for that he foresaw, how that Church would quickly be drawing away from that Pillar, for establishing a iusti­fication of their owne in the roome thereof. That they haue made a foule departure from that Fayth of the Ghospell, and that we in that poynt, haue recouered our standing, let themselues iudge (being vnpossessed of So­phistrie) reading but the first eight Chapters soberly ouer (or but the first foure) accordingly as they be trans­lated in their Rhemish Testament. And will they be so bewitched, as to giue more credēce to the writing of any one among them, then to the Apostle Paul, enforming their first Christian people? Let them labour to bring their opinion to the Epistle, and not wrest the Epistle to their opinion: holding it true Antiquitie, to be one with the Apostle and that golden Epistle; and not to reiect them, for entertayning a Nouelty, couered with colour of Antiquity. He that teacheth any other Ghospell, then that which S. Paul taught, we are (though he were an Angell from heauen) to hold him accursed, yea, twise accursed; as the same Apostle teacheth. Galath. 1. 8. 9.

[Page]So much of the Ghospell preached to the Fathers, and exhibited to vs; the manner of Dispensation being diuerse, but the Thing one and the same.Victor Antio­chen. in Marc. 4 In noua Lege vetus inclusa tenetur. And,Greg. in Ezek. l. 2. hom. 16. Vna est veterum ac nouorum pa­trum fides. AndClem. Alex. Strom. l. 6. one within 200. yeares after Christ, writes thus; Vnum quidem revera salutare testamentum, quod a Constitutione mundj ad nos peruenit, per generationes di­uersas & tempora, etiamsi Datione existimatum fuerit esse Di­uersum. Consequens [...]n▪ est, esse vnam jmmutabilem Salutis da­tionem, ab vno Deo, per vnum deum quae multis modis prodest. Propter quam causam, tollitur Maceria, quae diuidebat Graecu [...] a Iudae [...], ad hoc, vt esset populus peculiaris; & sic ambo perue­niunt ad vnam fidej vnitatem; & ex ambobus vnae est Electio.

THAT the Greeke word Antichristes, doth signifie one Opposite to Christ, it is out of all question. But wherein he is to be opposite (in Fayth, or Manners; wholly, or in part: and if in part, then in what part) is a mightie Question. Besides, that there should be such an Aduersarie, is out of all question: but who that Aduersarie (or whether One, or Many) and from whence he should arise, is much in question.

The Fathers take the word, sometimes very largely, (as they thinke S. Iohn doth in his 1. Epistle) sometimes strictly, as of one and the same person, as they thinke S. Paul doth in 2. Thess. 2. vnder the tearmes, Man of Sinne, Sonne of Perdition. Sometimes they vnderstand S. Iohn to call all these Antichristes, that beIerom on Math. 24.] Ego reor omnes Hae­resiarchas An­tichristos esse. &c. Heades of Heresie, [Page] vnder the name of Christ, teaching thinges that be contrarie to Christ. And such be the violaters of Fayth. Sometimes, they vnderstand these Antichristes,Honor. in dial. de lib arb. & prodest. Intuere principes & Iudices, [...]cce posita est in eis Bestia sedes—verte ad clerum, & vi­d [...]bis in eis Bestiae Tentori­um—Contem­plare & Mo­narchorum conciliabula, & videbis in eis Bestiae Taber­nacula—As­pice etiam ha­bitacula Moni­alium, & cernis in eis preparat. Thalamum bestiae—verte te ad plebem reli (que) & inue­nies in ea Bestiae effigiem. &c. of such as ouerturne all good manners and order. And so their Pope Hono­rius to that purpose, writ thus: Cast eye vpon the Princes and Iudges, & behold in them is plaeced the Beastes seat (then he numbers vp their wickednesses:) Turne to the Cleargie, and thou shalt see in them, the Beastes Pauilion (then he num­breth vp their worldlinesse:) Contemplate a [...]so the Conuen­t [...]les of Moncks, and thou shalt see in them, the Beastes Taber­nacles (then he fileth vp their Hypocrisies:) Behold also the habitations of the Nunnes, and in them, thou shalt see pre­pared the Beastes Bed-chamber (then goe vp the Nuns ab­hominations:) Turne thy selfe to the rest of the people, and thou shalt find in them, the very Image of the Beast. Thus the Maister, in that Dialogue (and that's Hono [...]us) doth teach his Scholler; affirming further, that the former Many, is Babilon, and at warre with Ierushalem, whose in­habitants be not so Many. Thus vnderstood hee of that Second Beast in Reuelat [...] 13. [...]. for that the First Beast there (compacted of Daniels Lyon, Beare, & Leopard) is the Body of the Romaine Empire, & the last Monarchie of the foure, it is graunted of al sides. Now heare the Ab­bot Barn. ad Gan­fr [...]d. Lorator. ep. 125. Barnard, how he writ about 500. yeares since, of both the Beastes: That Beast in the Apocal. to whō a mouth is giuen, speaking blasphemies, and warring with the Saints (Petri cathedr [...]m occupat, ta [...] (que) Leo paratus ad praedam) doth occupy Peters Chaire, as a Lyon prepared to his prey. The other Beast also (subsibilat) whish [...]ly hisseth towards you, as whelpe lurk­ing in the secret places. Th' other Beast is more cruell, and this more subtile: But in one they agree, against the Lord, & against his Christ Let Barnard apply his speach to what persons he shall, sure such be the Beastes, and such their conditi­ons: and so farre he helps vs on in our way.

[Page] As the Fathers vnderstand Antichrist largely, so they likewise speake of one Speciall one; who comming at last, should be the Head vnto all that went before: euen as Iesus Christ was the Head of all such Christed or An­noynted-ones, as Typically went before him, were they Kinges,Zanch. sec. Thesis of 14.—Non pugnat cum sacris lite­ris, saith he. Priestes, or Prophets. And this (as Zanchius somewhat graunteth) may be; but Euidence I see none as yet. Then againe, some of them thought, that he should come of the Tribe of Dan: but the Reasons for that, were farre fetched. Againe, that he should rise in the Romaine Empire:Tertull. de re­surrect. c. 24. So Tertullian; Iam enim Arcanum Ini­quitatis agitatur; tantum qui nunc tenet teneat, donec de medio fiat. Quis? nisi Romanus status, cujus abscessio in decam Re­ges dispersa, Antichristum superinducet, & tunc reuelabitur Iniq [...]us.Iren. l. 5. c. 25.Ireneus before him, and a Greeke, speakes thus: The Nowne Lateinos hath the number 666.—they be La­tines that now raigne; but we will not glory in that. The word Lateinos, being in Greeke, the same as is Latinus in La­tine, it is to be cyphered as the Greekes doe; whose Al­pha-bet letters, serue to them for Figures. And thus.

• L—30,
• A—1.
• T—300.
• E—standeth for—5.
• I—10.
• N—50.
• O—70.
• S—200▪

Take the same number also in Ecclesia Italica, thus: E 5. C 20. C 20. L 30. E (being the Greeke Eta, not Epsilon) is 8. S 200. I 10. A 1. Take the same number also in the Hebrew word Romijth (of Rome) thus: R 200. O 6. M 40. I 10. I 10. TH 400. The same number, as ifAntich [...]istum autem intelligo, Mahemodem, Papatum & omnes qui cul­tui Christi ad­uersantur. Pet. Mart. in 2. Reg. 4. Mahomet were one of this Beastes hornes, ob­serue in the Greeke Maometis, thus: M 40. A 1. O 70. [Page] M 40. E 5. T 300. I 10. S 200. And if the yeares be cast, we shall find, that about An. D [...]. 666. The Pope for vniuersall Supreame in the West; and Maomet for Chiefe Prophet, was stablished in the East: ouer which East and West, the Romaine Emperour had before go­uerned.

But passing by these more curious Diuinations (as whom time yet hath not sufficiently matured) it is graunted of all, that He which vnder the name of Christ shall oppose to Christ, is for that, an Antichrist And be­cause his opposition must be against Christ, rather then against God (though Christ be also God) he is called Anti-christos, not Anti-theos. If he should be Anti-pater, then we should consider some speciall thing in God the Father: if Anti-pneuma, then some speciall thing in the Holy Ghost; but by the word Antichrist, we must consider something in the Sonne, to whom this Sonne of perditiō is secretly to oppose: And that resteth in his suborning a False Ghospell for the true. In which respect he beares in his Armes a Lambe, but (as S. Iohn paintes him) a Lamberising from the Earth, not from Heauen: in appearance a Lambe, but in working a Wolfe.

And because he was to be opposite to the very foun­dation of the Ghospell (and what that is, was in the for­mer Chapter considered) S. Paul doth stile him Antikes­menos, 2. Thess. 2. 4. the layer of an opposite foundation.1. Cor. 16. 9. And when he is to speake of such as would shut the Dore against1. Iohn. 2. 18. that Grace offered in the Ghospell,Que Aristot. Opposita idem, Antikeimena vocat, ea Tulli­us Contraria. Seuerin. Boeti­us in Topica Cicer. he calles them Anti­keimenoi polloj, Many Antikeimenists; as S. Iohn calles them Antichristoi polloj, Many Antichristes. Antichrists be so Antikeimenists; and Antikeimenists be such as lay an opposite foundation to Fayth; and that is, in stead of iustification by Fayth in Christ, to stablish a Iustifi­cation by humaine workes and ordinaunces; but yet [Page] not apertly nor plainely, but by faire painted iuglinges, able to beguile (as our Sauiour sayth) the very chosen, if it were possible.

And what (I pray you) can seeme sounder then this, to say Christ Iesus hath made Fayth in him alone suffi­cient for Saluation, insomuch as he that dieth vpon that Apprehensió at first, is vndoubtedly saued? But, (marke this But) such a soule liuing longer, he hath in him from Christ, such a power to worke well, as by his workes he is to be saued. And these workes must not be called workes of the Law, but workes of Fayth, although but such workes as man deuiseth. Yea, the Romanist goeth further, and sayth: that a man may doe more good workes then he is necessarily tyed vnto; and so by them doth supererogate, and may giue of these his workes to his Brother that needeth, for helping out his saluation. Not to graunt this, say they, is to make Christ idle in vs. To such effect speake many; and flesh and blood holds it very reasonable.

Mahomet speaketh excellently of Christ, not onely as being a great Prophet, but also aD. Philip. Lonicerj Chro. Tur [...]. tom. 1. chap. 21. Sauiour of his people: But when all that is done, Mahomet comes to inioyne Azoara. 37. And yet, if one die ere he can doe his good works, he may be saued by the Saracens faith (Mahomet in Colloquio cum Iudaeis) All one with the Romanist. Externall workes (of his owne collection) by the which a soule must be saued. And both he and the Apostaticall Popes, haue agreed further in this, to hold the Bibles scripture vnsufficient to saluation; whereupon they haue deuised, either side of them, such Canons and Rules of obedience, as the doing of them haue more attributed vnto them, then the obedience of Fayth: When as in very deed, all such their inuentions may be sayd, as in Reuel. 9. but to come out of a bottomlesse Pit, hauing a reasonable face (as from man) but in the tayle and con­clusion, they sting like a Scorpion; for neuer can soule finde true rest, in flying any part from Christ, vnto their [Page] owne worke. The sense whereof vpon the death-bed, hath forced many a Romanist then to fly altogeather from his owne Workes, to Christs Merit-worke only: dying so no true Papist, howsoeuer in other thinges popish. And here let me repeat a pretty Story, acted in the Clink-prison in Southwarke at London, before the stayall of the last great Plague.

A certaine Romish-priest being there to Prison new­ly committed, and not accustomed to bonds, became exceeding pensiue, he was aduised to take a pipe of Tobacco, and to let the world slide a. He doth so: but whether for that the Tobaccoes smoake encreased Me­lancholy, or guilt of conscience in respect of some trea­son, or whatsoeuer the cause might be, downe he falles; and the Keeper Dauison, and some others about him, thought verily he would haue died. They will him to call vpon God. He doth so, desiring him for Christes sake, to pardon al his sinnes. After diuers times he had so prayed, he comes to be reasonably well: whereupon the Keeper puts vpon him this speach: I pray you sir, how comes it about, that your breathren haue still suggested vnto me, that I should goe to God by Saints; and not directly by Christ; whereas I perceiue, that you in this agonie, neuer prayed to Saint, but went to God directly by Christ? To whom the Priest returned such answere. I pray you be content, I had no leasure to pray vnto Saints, for I looked but presently to die. So farre the story. Now I pray you, had it not been better for him to haue died in the former case, then to haue returned to health, and so to his vomite againe? But say they what they shall, for maintayning Antichristes opposition against vs, many of them in their agonies, are glad to turne Protestant; and for quiet of soule, to betake themselues to the Fayth of the Ghospell.

[Page] The Ghospell so essentially considered, and the An­tichristian opposition so remembred, let me put downe the insuing conclusions.

1. No euill, seuered from such an opposite foundati­on (as is iustification with God by Workes) can properly be tearmed Antichristianit [...]e; no more then euery euill, against Gods good spirit, can properly be tearmed, The sinne against the Holy Ghost. And therefore our Schisma­tikes calling euery thing they like not, Antichristianitie, shew themselues vntollerably ignorant. For if euery euil be Antichristianity, then (which is most absurde) euery soule liuing is Antichristian. And if they will not say the last, then let them be ashamed of the first.

2. Then also followeth vngaine sayably, that no outward forme of discipline is properly Antichristian, howsoeuer it may be tainted with euill: seeing no such Discipline can be called an opposite or false Ghospell.

3. A Church setled vpon a false Ghospel, is (notwith­standing all the best Discipline can he had) a false Church and Antichristian. The reason is, Discipline is not an essentiall marke of a true Church: For one and the same Discipline or outward forme of Gouernment, can be applyed to Christ or Antichrist. And so on the other side, a people setled in the true Fayth of the Ghos­pell, is alwayes in such estate, a true Church of God, notwithstanding a thousand imperfections in Disci­pline. For as Iob is a true man (and so Lazarus) notwith­standing much vnsoundnesse in their members: so, a people may be a true Church, though much vnsound. The reason is, because the spirit of life still moueth in their members. And as we know that the spirit of life is [...] sicke body, by his breathing; so, we know that the [...] of Christ is in a Church, by her euident Confes­ [...] [...], Charitie will thinke so, for that she be­leeues [Page] the best,1. Cor. 13. Rom. 10. 10. and hopes the best. For with the mouth (sayth S. Paul) man confesseth to saluation.

4. Then also followeth, that our Nouelistes haue spunne a faire threed (a plaine Cobweb, for snaring weake simple Flyes) who haue all this while striuen, not about the Babe Iesus himselfe, but about his Swathing­band, and after what manner he is to be swathed, whe­ther by bringing the Band crosse ouer him, or of some o­ther fashion. Or, to vse another Simile; they haue neg­lected the Garden, and all this while foughten about the fashion of the Hedge; and where the Stile should stand, on their side or ours. They that haue so bad eyes, to iudge of the Garden, are in no wise fit, to be trusted with the Fence.

Let me draw to an ende with the wordes of Ferus, Ferus on Math. 24. here is Christ, there is Christ. (whose speach might awake his Papistes) Doe the false Prophets teach Christ? yea verily: for to preach Christ, is to preach righteousnesse, sanctification, forgiuenesse of sinnes, and redemption. For Christ is become all these thinges vnto vs. And these thinges the false Prophets preach, how we may obtaine righteousness and redemption. But they teach not, that we must looke for, and seeke these thinges Onely from Christ, and onely by Christ: Yea, they neglecting Christ, doe teach to seeke for Righteousnesse and forgiuenesse of sinnes in other thinges. Behold, say they, here or there is Christ; which is indeed to seduce and to lead out of the way. For these thinges are found no where else, but in Christ.Act. 4. 12.There is no other name vnder heauen, by which we must be saued. Hath not Ferus in this, as in a thousand thinges, spoken as a Protestant? When the Church of Rome hath in her, such Maisters of fence to maintaine our quarrell, let vs not despise them: but desire of God, that such honest Spirits, may further come out of Babi­lonish bondage. For these that be with vs, be not against vs. If S. Peter in Math. 16. had any promise for the Sea of [Page] Rome, let them note the performance of it, in such as Ferus, and others now in Venice and Piemont, with other places. And in so doing, we will not easily be found to contend with them.

BABEL is two fold; Literall or Spirituall: The Li­terall, is a name giuen; first to a Tower, then after­wardes to some Citie. As first, to a Citie whereof the sayd Tower was the principall Monument; and that is Babel in Chaldea: Secondly it was giuen to a Citie in Aegipt (now called Cair) from whence S. Peter is thought to direct his first Epistle, as appeareth in the Conclusion: For this second, I finde it not Typicall; but for the first I doe. First (for that the first) was a worke begun by 70. Families, that schismed from Shem, Gen. 11. and that God that was in Shems Tentes. Secondly, for that Nimrod (in English, Apostate or Rebel) who was the impudent Hunter before the Lord, became the head thereof:Micah. 5. 6. compared with Gen. 10. 10. whereupon the Prophet calleth that soyle, The land of Nimrod. Thirdly, for that it was the Citie, where­in the Church of the Iewes was captiued for 70. yeares.

The Spirituall Babel, hath respect to this of Chaldea, for that it was still an instrument of opposition to the Church. And this spirituall Babel, hath a twofold vn­derstanding among Diuines: for either it is taken for Rome, or for the whole politicall body of false Christians wheresoeuer. For Rome it is taken of Tertullian in these words;Tertull. adu. Iudaeos cap. 9. Sic et Babylon apud libannem nostrum, Romanae vrbis figuram portat, proinde et magnae & regno superba & sanctorum [Page] debellatricis: So it is in Rhenanus his auncient Copie. The Romanist Pamelius (out of the Margin) blots Babilon Roma, least the Reader should marke it, thinking it too much, that Beatus Rhenonus or any other should put an Asterisk ouer against that text. So Tertullian against Martion, lib. 3, hath the like; and ouer-against the same, is the former marginall note. And Ierom is of like minde;Hierony. Fa­biole de veste sacerdatali. who writing vnto Fabiola, lately come from Bethleem to Rome, hath this; Et tu quidem optato fueris ocio, & juxta Ba­bylonem Bethlehemetica forsuan Rura suspas. Nor can he in this speach be thought, to take Rome for Babylon (in respect of time passed alone, but) that it was such for the time present; else why should Fabiola sigh after Bethleems fieldes againe?Andreas in Apocal. c. 53. Andreas Archbishop of Cesarea in Cap­padoce sayth the same, thus: Vetus Roma in Canonica B. Pe­tri,Ansbert. in Reuel. 13. & alibi.Babylonis vocabuso designatur. And Ansbertus hath this, S. Iohn vocat Romam Babylonem illam secundam. And so minded be diuers others.

Some take the mysticall Babylon (opposite to Ierusha­lem) onely for such an vniuersall corporation of Chri­stians, as liue not according to the Ghospell; or more plainely, for theHaymo in Apoc. 17. Pros­peri sent. 221. Duas in toto m [...]do ciuitates, faciunt du [...] amores: Ieru­shalem, [...]cit a­mor Dei. Baby­loniam facit a­mor saculi. &c. Multitude of Reprobates. So doth Haymo and others. And indeed I vnderstand a trueth to be in both: For as S. Iohn in Reuelation 17. doth depaint out Rome, [...] first by theVictorius Pi­tabionens. Episc.] Septem montes in qui­bus mulier se­del, est Romana ciuitas. Com. in Apoc. 7 Hilles according to no other Citie: and secondly by this, that it then raigned ouer the Kinges of the Earth (which then Rome did, it being the Monarchicall Citie) so likewise, that City-fornica­trix he sayth sitteth vpon the Waters; which he ex­poundeth to be people, multitudes, and nations and tongues; that is, Nations not of one language, but of many. So that howsoeuer that Citie be the principall Seate or Sea, yet true it is also, that Multitudes of people abroad (euen of sundry languages) are of the the same [Page] body and corporation. And seeing that body is called an Harlot (which tearme properly is giuen to such a one, as hath defiled the Mariage bed, by ioyning her selfe to a Strange flesh, and such a one no Christian can be that shakes not of Fayth in Christ, for betrothing it selfe to some humaine inuention) it necessarily follo­weth, that all such people doe make vp that fornicating Body, as seeke their iustification with God, by any o­ther meanes, then by Fayth in Christ onely. Nor can it intende the spirituall fornication which Heathen haue with their Idols, seeing that is no Mystery or Secret, but this is,2. Thess 2. 7. as S. Paul and S. Iohn call it. And a Mystery must this needes be,Reuel. 17. 5. to hold Christ Iesus the Sauiour; and yet vnderhand to seeke saluation by their owne worke:Mystery in Greeke, Se­cret in Eng­lish. much like to some Harlot, that will fight and contende for her Husband, and yet sometimes steale aside, and say with her in the Prouerbes: Stole Bread is sweete. Such is my iudgment of this mysticall Babylon, called also an Harlot.

¶For the Beginning and continuance of this Babel, the cause standeth thus. Satan that taught Adam to neglect the Tree of life (and so consequently, the Sonne of God, in whom our life is hid) taught him also, to seeke a life God-like, in his owne worke, opposite to Gods appoyntment: Heere was the beginning of Babel; that is in English, of Corfusi [...]: for herewith not onely all thinges in Man, but also Earth and all things in it, be­came Confused and out of Order. Cain his eldest Sonne continued this worke (opposite to our great Shem, by seeking happinesse in the outward worke of Sacrifice, without Fayth in Christ Iesus; howsoeuer he would be thought to haue Fayth in the blessed Seed promised to his Father in Paradise. To Cain succeded others in the same euill, going an whoring after their owne in­uentions, [Page] till the Flood tooke them away. After the Flood, Cham and C [...]naan reare vp this mysticall Babel againe, whom Shems people after subdued, as Noah fore­prophecied. But the Duell hauing broched this Wine once, he leaues not off, till he made many in the Iewish Church (euen the strict Pharises, that ages Puritanes) to seeke iustification with God, by the workes of the Law Our Sauiour comming in our Nature, taught the people to seeke life in himselfe: and the Apostles afterwards inculcate the same Ghospell, but the Diuell still raysed some vp in the Christian Church, that reuiued the Pha­rises doctrine; as specially may appeare by the Apo­stles Epistle to the Ga [...]athians. Ambros. in Gal. 3.] Hi non putabant ple­nam salutem esse in Christo, quia Legem illi aequabant. In fine, the Church of Rome deuiseth a number of workes (as Oblations, Pilgrima­ges, Censinges, Deuotions to Images, with a thousand the like) in doing whereof, the doers should be iustified, euen (ex opere [...]orato) by vertue of the outward worke wrought. And to merit at Gods hands by such sleighty workes doing, it was so toothsome to flesh and blood, as the Kinges of the Nations did readily receiue it: and they drinking of that cup, their people followed, till the Harlots cup of Abhominations made them generally drunken. So this opposite Ghospell begun; so it en­creased, and so Babylon was erected.

¶Now for the fall of it; S. Iohn in Reuel. 17. foretelleth, that the former Kinges shall in time, arise against the Harlot (or Malignant Church) wherevpon in chap. 18. he seeth Babeis fall. How this is effected, he telles in the 19 chapter, when he attributes it there to him that ri­deth on the White horse, whose names or titles be these; The Word of God; the King of Kinges, and the Lord of Lordes. And S. Paul to the Thessalonians, calling the former Cor­poration, a Man of Sinne, a Sonne of Perdition, a wic­ked Man (because they be all one in an opposition to [Page] Christ and his free-grace) he declares, that the Lord shall consume him with the spirit of his mouth; that is, by the power of his Ghospell. For as the rising was, by propounding humaine Fables, and leaden Legendes; the Ghospell meane time wrapped vp in an vnknowen Tongue: so, the fall of it wilbe, by preaching Christes Ghospell in euery Tongue; as vnto such purpose, to the Apostles were giuen, all sortes of Tongues.

And that the walles of Babel, haue been a falling in these partes of the World, euer since the time of our Wickliff, vntill this hower; and that by no sword of man, but by the two edged Sword of Gods Word, ex­perience and the worke already wrought (to Gods prayse) will witnesse.

Tut, say the Romanistes, the Opposers haue been (till now of very late yeares) very few, weake, and simple. I answere, al the liker to be of God, & the work wrought, to proceed from the power of God: for so Christ did conquer the World;1. Cor. 1. 26. 27, 28. 29. the Foolish confounding the Wise, and the Weake ouerturning the Strong. Had our Churches been Reformed by the number and might of man, we should not so easily haue seene the power of the Ghospell. That therefore which they call our Shame, we hold our Glory. Decus, non dedecus.

And that the walles of this Babylon will quickly fall flatte on the ground, whereby the very Tower of their strength may be easily surprised, these Reasons per­swade mee.

1. First, diuers of the Kinges (which were as their Bulwarkes) are fallen vnto our side: and S. Iohn sayth, that the rest will follow.

2. Secondly, as their Tongues at the literall Babel, were slit, wherevpon that worke declyned: so, it is well knowne to them that haue conuersed inwardly with [Page] them, they grow more & more deuided in the language of Diuinitie. So that Ferus, Granatensis, Pin [...]us, and many able amongst them, haue much vnuayled the Harlot, and cast the filth of her fornications in her face: not to say any thing of the many thousands of plaine Prote­stantes, in the skirtes of Italy, at the foote of the Alpes, (as inM. More in his Tables puts their be­ginning in Anno domi. 1167. Piemont, and also in Prouinces in Fraunce; who are in Tolosa called Albingenses; in Boheme, Tabarites) who haue long time been one with vs, against Rome, holding it Babylon.

Their Tongues (I speake of the Romish Synagogue) be wonderfully deuided, not onely in Doctrine, but also in Discipline and Gouernment; witnesse not onely the late controuersie betweene Secular-priestes & Iesuites; ouer the which soare, a skinne may be drawen, but im­possible to be healed at the botthom, for that a greater right (in conscience) ought to be graunted to the Priests (being their mayne ministerie) them to the Iesuites, being a regular irregular order of Friers, but hatched the other day: but also, witnesse the controuersie of the Citie of Venice (instincted by Father Paulus) not to speake of any other places. For the Opposition in all probabi­litie, must be larger, then we can vpon the sodaine take knowledge of; at least, for pressing the poynt, with eui­dent demonstration.

3. Thirdly, the honest spirited among them, begin much to abash, not onely at the grosse abhominations in the court of Rome, and the religious irreligious hou­ses; but also, at their strange proiectes of Trea­son (as the late Gunpouder villany against our whole body of Parliament, and others (set a foote by their Ie­suites, or rather Iebushites, and that dayly, and in euery Nation. And hereupon it is, that many returne to our Church, many be dayly conuerted in Fraunce▪ and many [Page] indure tormentes abroad, at the handes of their bloody inquisition. As the Iewes going to Babel, were caryed at three seuerall times; and againe from Babel, had their seuerall Returnes (by Zerubbabel, Ezr [...], Nehemiah) so, the Church that Christ hath had in this mysticall Babel, hath her seuerall Returnes and Exodes; some at the sixt houre, some at the ninth, and others at the eleuenth. Say we therefore with the Psalmist,Psal. 126. 4. O Lord returns our Captiuitie, as Riuers in the South.

4. Fourthly, as from the Apostles wordes (Rom. 11. 12.) If the fall of the Iewes, be the riches of the world (that is, of the Gentiles) how much more shall their aboundance be? And againe, verse 15. If the casting away of them, be the re­conciling of the world, what shall the Pros [...]psis (or the very assuming of them) be (et [...] è zôe ek necrôn) if not life from dead-ones? As I say, from these wordes I vnderstand, that the vniuersall conuersion of the Iewes, shall bring with it a mightie aduantage to the Church: and such conuer­sion improbable, otherwise then by much vse of the Hebrew tongue (as also, by the ministrie of some in the Romish Church, within whose Territories, that people haue their resiance) and the Hebrew tongue being now much studied and profited in by Romanistes: so, it must necessarily follow, that many learned Romanistes must before that time turne themselues from Babel to the Ghospell, and so bring with them a mighty people, as Martin Luther hath done before them. As the meanes of the Iewes vniuersall calling groweth, so, the strength and glory of the Romish Babel declineth. Meanetime, the Iewes are much scandalized at Christianitie, for that the Christians where they liue, doe fall downe and adore Images, or at best, adore men and women departed. Touching which kind of scandale,Paulus Ricius de Mosaicae l [...]g. mandatis. arising from such Adoration, Paulus Ricius (a Cabalisticall Iew, and a [Page] Christian of the Romish fashion) he writes thus; Verum hoc vnum (salua tamen Reuer [...]mia occultorum) censere & pro­bare non formido, orthodora jam Christi fide ad plemtudinem redacta, & Idolum cultu p [...]tus dol [...]to, non solum non impium, sed etiam condecens & laudabile esse (nis [...] & in hoc quo (que) con­suetudinis corruptela reniteretur) Templa & sacras ae [...]tes a [...] (que) imaginibus construere, idsiquidem ad empyreo [...] & super [...]aetes Sanctorum spt [...]us, hominū mentes extollerent, & non ad corpo­reas manufactas jmaginies: sic (que) omnem infirmorū offendicul [...]m & nophandiss [...]mi erroris periculum aueretur. Obtrect [...]ntum insuper Iudaeorum plures, qui prae caeteris Imagin [...]m [...]ult [...]m abhominantur, ad piam Christi religionem a r [...]plectendam, induci & persuaderi possent.

The whole date of this spirituall Babel (wherein the Sonne of perdition hath his being, first and last) is of S. Iohn sayd to be 42 moneths,Reu. 11. 2. 3. & 12. 6. more plainely after, 1260. dayes; which by the rule of diuine prophecie, is so many yeares, as in Leuit. 25. 8. Ezek. 4. 5. &c. Dan. 9. 24. &c. and so they be vnderstood ofIac. Brocard contra Iudeos, li. 2. Fr. du Ion on Apocal, VVolphiu [...] Ibid. many. Now whē these yeares should begin, is a question: But such as vnderstand Daniels Prophecie to outreach the date of mother Zion, (which howsoeuer properly, may well fall out typical­ly) doth begin that date, vpon the finall ruine of Ieru­shalem, Napeir Lo. of Marcheston, with others. wherewith the Iewish Sacrifice ceased; and that is, some 40. yeares after Christes ascension, being from the birth of Christ 73. yeares. Daniels wordes lye in his last chap. thus: From the time that the dayly Sacrifice sha [...] taken away, and the abhominable desolation set vp, there shalbe 1290. dayes: b [...]essed is he that waiteth and commeth to the 1335. dayes. Hence is collected (comparing S. Iohn and Daniel togeather:) First, that the Abhomination opposed to the sole sufficient Sacrifice of Christ should be set vp, (as the sodaine might beare it) about the yeare of our Lord 73. what time, not onely the Romaines set vp their [Page] Idols in the Temple, sacrificing vnto them, as Authors of their Conquest; whereof Iosephus speaketh at large: but also Menander, Ebion, and the Nicolaitans, then were famous Heretikes: To whom the Diuell presently ioyned others. By these, much poyson was powred in­to the Body of the Christian Church, for raysing vp a mysticall Abhomination.

Secondly, that Abhomination was to continue 1260. yeares: but then was to meete with a purger, for the good of Christes mysticall Body, his Church. From Christes birth to Ierushalems last ruine, 73. yeares: and from thence to Antichrists fall, 1260. yeares: the whole from Christ to Babels fall, be 1333. yeares. In which yeare of the Lord, Ockam wrote in defence of the Em­perour, and defended Michael Cicens, condemned the Decretals and Extrauagants, &c.

Now the Prophet Daniel doth to S. Iohns 1260. yeares, adde 30. to the First Blessing; which reacheth to the yeare of our Lord 1363. the time of the Irish Bishop Armachan, who writ against Friers, and could not find foure Bibles in all Oxford. Then Daniel for the Second blessed time, addeth to the former 45. yeares, which bringes vs to the yeare of our Lord 1408. At which time, the Doctrine of our Wicliffe was not onely dispearsed ouer Christendome, (for he writ, sayth the Romanist Genebrard,Genebr. in Chron.Plus quam 200. librorum volumina, moe then 200. volumes of Bookes) but also, the same Doctrine was held all ouer of many, at home & abroad; and of the Romanists were called Wicliffians: Insomuch as the Ramanistes were glad to gather in Councell at Con­stance, for damming vp the passage of the Ghospell. But all in vaine, for that the date of their Babel was out foure-score yeares before that wicked Councell: and both the blessed times (the lesser and the greater) men­tioned [Page] by Daniel were passed, and all the said 80. yeares, a parcell of the 1000. yeares alotted for chayning vp Satans mysticall iniquity.

And it would not be forgotten, that presently vpon Wicliffes death,Fox in Acts & M. God stirred vp one Wa [...]ter Brute here in England; who not only held that the 1260. dayes of S. Iohn, were prophetically so many yeares, and that from his tyme back, to the first comming of the faith into this Desart-land, it was so many yeares: But also, that the Prophet Daniels nomber aforesaide, was to beginne the account for so many yeares, euen with Ierusalems de­struction, as aboue saide. And because the words DVX CLERI (in English, Captaine of the Cleargie) had in them according to our and the Latines accompt, the number of 666. he concluded the Pope to be the Antichrist.

And as God stirred vp many worthy spirits at home; so, abroad were Marsilius Patauinus, Gulielmus Ockam, Io­hannes de Gunduno, Luitpoldus, Vlricus Hangenor, Dantes, Aligerius, Gregorius Ariminensis, Andreas de castro, Burdia­nus, Euda, Taulerus, Franciscus Petrarcha, Iohannes de Rupe scissa, Conradus Hagar, Penitentiarius Asiai, Michael Cesenas, Petrus de Corbaria, Iohannes de Poliaco Iohannes de Castilione, Franciscus de Arcatara, Ioan. Richetaylada, Nicholas Orem, Mathias Parisiensis, with troopes many. Euery one had his testimonie, and sundry hauing giuen in that testimo­nie, the Beast that came out of the bottomlesse Pit, did put them to death. Diuerse againe, were miraculously preserued to the fulnesse of age, notwithstanding the plainenesse of their testimony; as Wicliffe, Chaucer, and many others. The walles of Babel are so taken, and the Tower is on fire, howsoeuer many at it doe murmure, and labour by watery Arguments to quench it. But all in vaine, for Babel must be razed, and no more be.

SAint Iohn in Apocalips 20. presently vpon Babels fall, doth see Satan chayned of an Angell, and so put vnder locke and key for a thousand yeares; that so he may not deceiue the people any more. That this should be for 1000. yeares next after Christ, or his Apostles, is against experience it selfe; for in that thousand yeares, the contrary hath falne out. He is shut vp, not from euery euill, but from deceiuing the people as afore. Before, he aduaunced a false Ghospell in midst of the Church, which brought with it 1000. other euils; but Babel once falling, the Angell goes to chayning: and as the Essentiall euill decreaseth, the linkes of the Angels Chaine encrease; and Babel downe, the Ghos­pell riseth vp.

And if we marke it, we shall finde, that Satan was fast gyued in Wicliffes time: For as heere he set much trueth at libertie, so his sound by writing, went all ouer; and many abroad by his writinges, came out of dark­nesse into Christes marueylous light. At the bright­nesse whereof, the Romish Cleargie fretted: and to salue the matter, they conuened at Constance and there (as men Constant in Euill) they condemne Wicliffe (a long time before that, dead) and send order into England, for ta­king vp his bones, and burning them. Vpon which Councell, Iohn Hus and lerom of Prage, were burnt for Wiclifians; for so, they nicknamed the Christians. And which would not be forgotten, that howsoeuer this Councell of Constance was begun vnder one Pope (name­ly, Iohn 24.) it was quickly graced with two Popes more, [Page] Ferebantur enim tunc tres Pontifices, &c. Sūma concil. per F. Bart. Carranzam. Printed Anno M.DC.I. Lugduni. Benedict 13. and Gregorie 12. What an head had the Romish Church then? Three Popes at a clap, make a plaine Cerberus. Such a monstrous deuided head, presaged a fall: and in the next Councell (which was held at Basill) the Pope lost his Headship, being made Subiect to the body of his Councell. I troe that the Angels Chaine, then came ouer Satans head: and sure I am, that all Sto­ries make cleare, that from Wicliffes time hiterto, he hath been so farre from seducing Generally, as he hath gene­rally been of the loosing hand, people and kingdomes still falling away from him. Nor need we to feare the re­stauration of his mysticall Idolatrie, for the generall. It was but an ordinarie Stone which Serajah, tying his Scrolle too, did cast into Euphrates; but the Stone where­to this Babels curse is tyed, is as a Milstone in S. Iohns eyes; and this throwne downe into the Sea, with these wordes: It shalbe found no more. Amen.

AS Saint Iohn seeth Satan, first Apprehended, se­condly Chayned,Wicliffe writ a Booke, De solutione Sa­thanae. thirdly cast into Prison, and fourthly shut vp from power of seducing vni­uersally, & that for a thousand yeares: all which no doubt befall, through the Mediation of Christ, the Churches Head: so, he foreseeth that Satan vpon the expirement of the thousand yeares, is loosed for a litle season. Which season (how litle soeuer) he taketh vp, in vsing all meanes of seduction; for heere is the same word Planáô vsed as before: of which word commeth Plané [...]a, which we tearme a Planet; and in S. Iude haue turned it, [Page] a Wandring Starre. Whereby may be collected, the instabilitie of such spirites as Satan seduceth; soone ca­ryed about hither and thither, as Cain was, the auncient Arch-runnagate.

Lactantius in Epit. diuin. Iustit. cap. 11. may very well be admitted, & read profita­bly here. If the tearme Chili­ast was giuen but for that, I cannot but thinke, that some male­dicted that they vnder­stood not. The vniuersall seduction that forewent the 1000. yeares Iubile, was close and mysticall, growing vp with the Body of the Church, and somuch the more dange­rous. But after the expirement of the sayd 1000. yeares, Satan hauing but a litle time, cannot hope by that kinde of cousenage quickly to ouertake the Church. That li­tle time therefore he vseth in another kind of seduce­ment; and that is, by bearing certaine (without the Church) in hand, that they may easily conquer the Christians, and subdue the whole earth vnto them. The Cheifetaines of that aduerse power, are stiled Gog & Ma­gog; whose armie (for number) is as the sand of the Sea.

Some haue sayd, that Gog and Magog signifie in English, Couered and Vncouered: as if the Couered one should be Antichrist (of Rome) that couers himselfe with Christianitie: and the other, an Vncouered or plaine open-foe, as the Turke. Gog indeed signifieth a Couering (such as were the flat battlements on the tops of the Israelites houses) but not Couered: the Root of them both, is, Gog, which is Tectum. and Magog must either be but the very same (howsoeuer M be prefixed) or at most, can but stand for Man-gog; that is, one that is Of Gog, and not opposite to Gog.

Passing by the wordes signification, we find Gog and Magog in Ezekiel. 38. to intend Vncircumcised Aduer­saries, dwelling North from Iudea (it may be sproung of Magog, Iaphets second Sonne) of whom (it is held of many) the Scithians and Tartars had their originall. Gyg is famous in Historie, for giuing name to Mountaines, to a Lake neare Sa [...]dj, to men, and particularly to a bro­ther of Briareus, who was called Gyges, a Gyantlike per­son, [Page] at enmity with God.

The Rabbines of the Iewes do hold,Paul. Ricius, in Cabal. art. Tom. 1. de Talmud. that the Warres of Gog and Magog, shall goe before the setled Kingdome of Messiah: or, asH. Br. in Co­heleth. p. 35. Ram bam (that is, according to the 4. radicall letters, R. M. B. M. Rabbj Moses Ben Maymony) sayth, in the beginning of Messiahs dayes, shalbe the Battailes of Gog and Magog. The poore wretches speake a truth, but vnderstand it not; inasmuch as they beleeue not that Christes comming is twofold: the first in Hu­mility, the second only in Glory. With the heathenish Gog-magogs, our Sauiour warred by the ministery of his Apo­postles, whose weapons were spirituall: but the Gog-magog spoke of in the Reuelation, must arise after the vnloosing of Satan. And indeed, vpon the downefall of that enemie and his infinite Army (which can not be done, but by the power of Christ) Messiah is to settle a Kingdome of Glory.

1. From Christes birth to Ierushalems finall ruine (the world then being aged 4000. yeares) were 73. yeares.

2. From Ierushalems downe-fall, through the times of Antichrist, to the fall of his Babel, be 1260. yeares.

3. From the Periode, to Satans being let loose, be 1000. yeares. The whole summe from our Lords birth, till Satans loosing, be 2333. yeares: Then, the Christi­ans be to expect open Hostilitie. But God knowes how to deliuer his, in that day of tentation, that shall come vpon all the earth.Allegatur a Rau Katina, vt est in Paulo R [...]cio. A thousand yeares shall the Desolation be, sayth the Talmud.

¶Meane time it would be remembred, that the R [...]b­bi [...]es ordinarily hold, that God reneweth not the world, Nisi septem millibus annorum transactis, till 7000. yeares haue passed from the Creation. And we may thinke, that as for theMath. 24. 22. Electes sakes, he did shorten the dayes of the Romaines siege layd to Ierushalem; so, he will cut [Page] short the dayes of Gog-magog, besieging the Tentes and Citie of Christians.

TOgeather with the Fire falling from heauen vpon Gog-magogs Army, euen the whole body of Hea­thenrie (for then the Saints liuing, shalbe taken vp aloft and meete Christ in the Ayre (1. Thess. 4. 17.) as the eight soules in the Arke, were caryed vp aloft from the iudgment of Water) S. Iohn noteth, that the great and glorious Iudgment presently followeth. Take his owne wordes, for I thinke not good to paraphraze (at this time) vpon them.

10. Vers) And the Diuell that deceaued them,Reuel, 20. 10. &c. was cast into a Lake of Fire and Brimstone, where the Beast and the false Prophet, shalbe tormented, euen day and night for euermore.

11. And I saw a great white Throne, and one that sate on it, from whose face fled away both the Earth and Heauen, and their place was no more found.

12. And I saw the dead, both great and small, stand before God: and the Bookes were opened, and an other Booke was opened, which is the Booke of life; and the dead were iudged of those thinges which were written in the Bookes, according to their workes.

13. And the Sea gaue vp her dead, which were in her; and Death and Deapth deliuered vp the dead which were in them: and they were iudged euery-man according to their workes.

14. And Death andAs the La­tines tume Hadés by In­fernus, so I by Deapth. But indeed we haue not an English word that will ex­presse it. Deapth were cast into the [Page] Lake of Fire: this is the Second death.

15. And whosoeuer was not found written in the Booke of life, was cast into the Lake of fire.

FInally, after the vniuersall day of Doome, S. Iohn draweth an excellent Mappe of the Church: but whether of the Church tryumphing after iudge­ment, or of the Church militant heere before iudge­ment, as it is seene by the eye of Fayth; it is not a litle questionable.

Many haue taken it for the Church Tryumphant, not onely for his description in the last place (for that will not necessarily conclude, seeing somewhat in the last place, may be but an expositiue Commentary of that which went before) but for that it is sayd of this people,Reuel. 21. 4. that All teares are wipe away from their eyes, &c. Which in proper sense accordeth to the Church Tri­umphant.

Some againe do take it for the Church heereSo doth Con­ciliū prouinc. Senosense in decreto 1. with many others. Mili­tant; not onely for that the Apostle in Galat. 4. doth stile the Christian Church heere, by the name of Ierushalem from aboue; but also for that in this Church, there be certaine Leaues of a Tree, wherewith the Nations were to be healed;Ch. 21. 24. 26. & 22. 2. and after this life, there is no healing of any errour; much lesse, of the Gentile-kinges bringing their glory vnto the Triumphant Church.

And I haueAs may ap­peare in my Bibles Briefe, in the argu­ment vpon the Reuelation. long suspected, that it is a description of that part of the Church Militant, which should be­tide the Gentiles, vpon the vniuersall addition of the [Page] Iewes, or rather of all Israel. For as, we neuer read of the ten Tribes vnited againe with Iudah (howsoeuer it be plainely foretyped twyse ouer in Ezek. 37. and there spoken of, next before the Warres of Gog and Magog) so, S. Paul sayth, that after the fulnesse of the Gentiles be come in, All Israel shalbe saued (Rom. 11. 25. 26.) And so, S. Iohn seeth, not onely thousandes of Iudah, Benjamin, and Leuj, sealed in the forehead to Godward; but also of other Tribes (Reuel. 7.) following the Lambe, and sing­ing Moses his song of Deliuerance: of whom it is sayd, that there was no guile in their mouth, and that they were without spot before the Throne of God (Reuel. 14. 1. &c.) which is the state of all, to whom sinne is not imputed. Herewith I haue marked, that S. Iohn doth heere keepe the same methode, as did Ezekiel: for Ezekiel presently after the downefall of Gog-magog, doth de­scribe the New Temple, and distinguish a new, the Israelites portions in Canaan; all one (in effect) with this description of S. Iohn: Ezekiel ending with Iehouah Shammah, and S. Iohn with this, that in this new Citie, The Lord is there. But, let it be at the first hand, that it is a Description of Christes mysticall Body heere, whose heartes are purified by Fayth: Act. 15. 9. yet, at the second hand, it may (as a Type) giue vs a resemblaunce of the Chur­ches finall glory; and that the rather, for that to their glory, there shalbe after the destruction of all by Fire, A new Heauen,2. Pet. 3. 12. 13.and a new Earth; wherein shall dwell Righte­ousnesse, as S. Peter plainely teacheth.

Heere I know, that some vnderstand not according to sobrietie; but, as if they were Prophets of extraor­dinarie spirit, they boldly determine of thinges yet se­cret. As the light of the Righteous encreaseth till mid­day, so, the light of Gods Spirit shalbe enlarged vpon [Page] his Church. But euery age, brings not with it all things; and let vs be contented with our present measure. Meane time, the meditation of the Glory to come, will effect in vs patience vnder present tentations: because, The Afflictions of this present life,Rom. 8. 18.are not worthy of the Glory, which shall be shewed vnto vs.