THE DISCRIPTION OF A TRVE VISIBLE CHRISTIAN: RIGHT CONFOR­TABLE & profitable for all such as are distres­sed in Sowle about present controversies in the Churche.

DRAVVEN BY He. C [...]. but published by occasion (as will appeare in the Epistle) by Io. I.

Luke, 17.
22. And he sayd vnto the disciples, the dayes vvil come, vvhen ye shall desire to se one of the dayes of the Son of 23. man, & ye shall not se it. Then they shall say to yovv▪ Behold here, or behold there: but go not thither, nei­ther follovve them.
Math. 24.
25. Beholde, I haue tolde yovv before,

In the Yeare from Christ his incarna­tion, 1599.

To the Christian Reader.

OUr beloued Brother Mr. He. Cl. after no small trauell, he finished a booke contayning fully all poynts of Church-cōtroversie specially now tur­moylinge our English people. Which booke lying in myne house for a season, I procured the third chapter of the Boo­ke (the whole contaynes about 26. ch.) to be copied out for myne owne vse, what tyme both Mā ād Booke was presently (by reason of busines in England) to be sundred from me. In whose absence, as I tooke no small delite in the same chapter, so I demed it my duty (not knowing when the whole might be published) to put it in print for publike vtility. If cur­teous Read thow fynde it comly ād pro­fitable in it self whē thow hast read it, thē easily iudge of the whole, when all the members knit togither shold presēt it self vnto the, as a reasonable body. Meane­tyme my desire is of all such faithfull [Page] people as to whom the whole or any part of the said booke shall com, that (if it be in theyr pouwre) they will for the edificatiō of me ād others procure the printinge the­reof. The miserable distractions of the Catholike confused ād scatred Church it requireth such a salue: nor knoe I any who of experience is better able to guide distressed sowles in this fore-prophecied tyme of disorder, whereyn if it were possi­ble the very Elect should be deceived. An age wherein more heed is to be had of rē ­dinge Wolues clad in sheepish conversa­tion, as in skynnes: rather then of open Beares, Lyons, and Leopards sittinge in the midst of the temple and Catholike wheatfeilde I meane the Church. And thus, desiring the praiers of the faithfull for my happy progresse in the wayes of holynes, I leaue the to the gracious go­vernment of Christ his Spirit.

Amongst Christians, the least of a thousande,
Io. Ioope.

Uvho is a true visible Christian.

IT beinge once knowen, who of vs may be adiudged a true visible Christian, an easie entrance and firme ground is giuen to the substance off Church disputation. And because no factious Spirit may ha­ue an hole to creep out at, such a christian must be considered, Baptised or Unbap­tised. In the state of Unbaptisme som true christian may be, and such a one I Describe thus:The defini­tiō of a true visible Chri­stian, as yet in an vnbap­tised estate: vvhose par­ticulars are aftervvard [...] proved. 1. Vnto vs such a sowle cō ­fesseth it beleiueth, that Iesus Christ is com in our nature, by the holy Ghost his ouer­shadowinge the blessed Virgin Mary: and that for the absolute salvatiō of his people: Of which nomber, this Sowle confesseth it to be. And 2. professeth it self willinge to stand subiect to all the Sauiours Lawes (as by the ministry of his worde shalbe revealed vnto it) & this only, for bringing Glory to [Page] our Father in heauen. More then this (for substance) cold not be in any to whome our Sauiour his ymmediate disciples preached: as anie (reading theyr sermons of Conuersion) may easily perceiue. Nor vpon such bare confession of Faith and O­bedience, was any sowle debarred Bap­tisme, for it self and the subiect family, as may also appeared by Iohn Baptists procedinge, and the Apostles Arts. Now, Baptisme being (as will appeare in his owne Chapter) not the exhibiton of Chri­stianity, but the seale of Christianity pre­sumed first to exist, it so is evident, that a true visible Christian may be before Baptisme (and that by the former Con­fession) feinge such a one to vs-ward hath by Fayth apprehended Christ:Rom. 8. ād with Christ, how shall he not haue all things also? But let me labour breifly to explaine the particulars.

Vnto vs.] The manifestation of a Christian lieth not in the worlds appro­bation: 1, Iohn. 3 1. for the world knoes neither God nor his Sons. The reason is:1, Cor. 2 10. 14. we haue the spirit that searcheth all things, euen the deep things of God: but the Naturall man perceiueth not the things of the spirit of God, for they are foolishnes to him, nei­ther can he knoe them, because they are [Page] spiritually discerned. Yea, though those Naturalls be crep into the Church, they shalbe so farre from acknowledging them in truth, as oftentymesIohn, 16. 2. They shall put them out of theyr Synagogues, yea, kill thē & think they therein do God good ser­vice. Mark, that perse­cutors shall somtymes raigne wi­thin the Church, as did Diotre­phes. And in sayinge, To vs, rather thē To me, it is because the faithfull theyr appro­bation it must not depend vpon any one, no, not on Elijah: for euen in Israel there were true visible people to Obadiah (who hid them by 50. and 50. in a caue) when it may be Elijah demed all slayne by Iesa­bel.1 King. 18 4. 13. So we se the blyndman in Iohns GospellIohn, 9. To be cast out of the Iuish church for an heretick, who by and by was found out of Iesus for a Patrone of Christia­nity.

Such a sowle confesseth it beleiueth.] Beleif and Confession is ioyned togither of S. Paul:Rom. 10 10. with the heart man belei­ueth vnto righteousnes, & with the mouth mā conf [...]sseth vnto salvation. Psa. 116. 10 So the psal­mist, I beleiued and therfore haue spoken. Nor without confession of faith, can any of the church take particular knowledge of such, that so they may proclame them visible Christians. Nay, how is it possi­ble that anie now s [...]old haue true faith in God, ād the same be hid from the whole [Page] Church? Som must haue intelligence thereof, except it shold be begottē without the ministrie of mankynd. But this the Apostle denieth thus:Rom. 10 15. 17. How shall they beleive without a Preacher, & how shall they preach except they be sent?This scrip­ture not he­ded, people ron into leud facti­ons, and speak euell of things they vnder­stand not: yea, do cur­se theyr ow­ne spirituall father, mo­ther, brethrē ād Systers.then Faith is by hearing, and hearing by the word off GOD: concluding hereby, 1. that there cannot be faith without hearing: 2. that such hearing is tyed to preaching: 3, and it must be the word of God preached, that only begets true faith: 4. that such beget­ters of true apprehending faith (for calling vppon God as a father in Christ Iesus, whereof before he spoke) they are sent of God: and therefore theyr feete (or gover­ning affections) to be proclamed Beau­teous, not Antichristian: for Ministers sent of Satan, or els of God in his wrath vnto Sowles, they beget not such true applyinge faith in theyr hearers. Now, if a Sowle cannot be possessed with faith, but it must be by the minister of faith (no more then there now can be a childe wit­hout a father, or an apple without a tre) so, the spirituall father (at least) must ha­ue intelligence of such fruite: nor can they hide it from the Teacher. Consider this in the Eunuch, Lidia, the Iaylour, yea, in all those that were pricked in the heart at Peters sermon, at Iohn Baptists [Page] sermon,Though the Church be­fore the law, vnder the law, ād vnder the ghospell cold easily loose her orderly es­tablishmēt, yet she cold neuer loose her Being at all, visi­ble. or at the preachinge of anie who haue begotten faith by the blessed worde. By the way therefore to say, that the Church (which consistes of manie belei­uers) it hath bene somtymes wholy invi­sible, it is passing false. For as none can be members of Christ without faith, and there cannot be such apprehendinge iusti­fying faith without preaching of the E­vangell, and that cannot so be preached of anie except they be sent of God: so, all this cannot be without externall Confes­sion of the same faith, according to that of Peter and Iohn:Act. 4. 20. we cannot but speak the things which we haue seen & heard. Now, what is it that such do confesse they beleiue?

That Iesus Christ, son of the liuing God is com] As before his comming it was required man shold beleiue He shold com (for so was he darkly preached to Adam, more plainly to Abram, but far more o­penly by the Prophets to auncient mo­ther Zion) so synce his manifestation, it is required mankynd confesse they belei­ue He is com. The not beleif whereof is cawse the Iewes stand reiected. Nor can they be regraffed into the body of the Church,Zech. 12 12. &c. with chap 13. vntill they se and confesse la­menting-wise, that already He is com [Page] and pearced. But vpon such sight ād con­fession, they shall haue the fountaine ope­ned vnto them for syn and vncleannes, to the expellinge of the false prophet.2 Cor. 3 15. 16. The literall vayle of Moses so removed, the Catholike bodie of Israel shall so be sa­ued.Rom. II. 25. 26. 27 Revel. 22 2. And whereas the Gentiles labour (and are like still to labour of spirituall errour) by theRom. 11 12. 15. leaues then of that na­turall tre, the faithfull of the nations shalbe healed. Who therefore wisheth an end to contentiō arising from such errour, let them pray that the kingdom may quic­ly be restored to that naturall Israel. Which Iesus (in english, Sauiour) must be confessed the Christ (in english, An­noynted: in hebrue, Messiah) that is, that blessed One which from Adams fall was frely promised of God to be sent in tymeGe. 3. 15. for sauinge his people from theyr synnes. Math. l. 21 Which work of salvation he ac­complished by prophecy, sacrifice and invisible powre: weakly fore-figured by the annoynted Prophets, Preists and Rulers, giuen to Auncient Israel. For how can anie be sayd to haue faith in him, that confesse not they beleiue him to be that One which saueth his people, as the Lord had appoynted. Nor can this be without beleyuing him to be the Math. 16 16. 17. Son of the liuing GOD, the beleif [Page] whereof is sayd, not to com by the Re­velation off flesh and Blood, but by our father which is in heauen. And vppon the confession of this,Act. 8. 37. Philip baptised the Eunuch. Nor is this to be marvay­led at, seing the epithet Livinge, it distin­guisheth the true GOD from all false Gods: and the beleiving Iesus to be his Son sent for sauing such as com vnto God by him, it is to flesh and blood vn­reasonable. And that we se in the Iues, who held it blasphemy (or an euell speach) in him, to make himself the Son of God. To haue made himself the Son of God but only in regard of this obedience to God, that they wold not terme an euell speach (for they thought so of themselues and theyr princes but teaching himself so to be Son, as he is and euer was one with the father (that is, the sameMicah. 5 2. for es­sence and eternity of essence) that they helde blasphemie.Pro. 8. 23. The impossibility of beleiving this Son-ship is to be conside­red in the following words.Iohn, 1. l. &c.

Com in our Nature] This nature of Man (body and sowle) assumed of him, this the Iues sawe: but that nature whereby he was the only begotten of the father (figured in Isaac, thonly begotten of Abram hy-father) that the naturallcy sawe not, and therefore beleiued not. [Page] The humaine nature was not in questi­on amongst the Iues (for that they veri­ly sawe ād felt without ani guiste of faith) but to acknowledge this visible nature assumed of the former invisible nature, that required the fathers revelation: as the humaine nature the mothers declara­tion. And this nature was figured by the Ramme that was sacrificed for Isaac. And both of them foretypedLevit. 16 the Lot-gat represented his man­hood, body and sowle: the scape­goate, his Godhead, withdra­wing (as it were) till the resur­rection. by the two Hegoates, whereof the One died (Body in his kynd, and the sowle in his kynde, both being but Man, and death otherwi­se raigning ouer both: which a late writer shold haue obserued, before herein he had so easilie contradicted the Auntients) that One died for satisfying Iehouah for Isra­els synnes (although with Ionah it came out of the earths wombe not feeling cor­ruption) thother scaped (but the Sow­le, which som wold haue only to be typed hereyn, it by lot was with the bodie caught and throwen into the Seas off God his boyling indignation, so far was it from scapinge) thother scaped carying Syn (as Captiuity captiue) into the pla­ce cut of from the habitation of Synners. And yet in this same humaine nature, touching the manner of generation, the reason of faith is also required. For that cawse I adde:

[Page] By the holy Ghost his ouershadowing, &c.] As by the spirit of God his mouth ech treature first had existence:Psa. 33. 6. so, for causing this glorious manhood in the first fruites of our nature (that was to be vnited with the Godhead for euer) the sameHeb. 9. 4 eternall spirit (called also the spirit of Christ, because he procedeth both from Father and Son) he ouershadowes the Virgin, and is Agent to her seede patient, for the Manhoods existence.Ge. 3. 15 That womans seede shold conquer the Head of the serpent:Gal. 3. 16 that in Abrams seede (not seedes) all Nation̄s shold be blessed:Isa. 7. 14 & 8. 6. 7. that a virgin shold conceiue and bring forth a Son, whose name shold be Gnimmanuel. &c. God with vs, wonderfull, Counsai­lour, the might God, the euerlasting Fa­ther, Prince of peace &c. all this was preached of old: but the mysterie touching the manner of his Conception, that was concealed till his comminge. And yet this mysterie was before preached vnder co­uert shadowes. For as our Sauiour him self was foretyped in Isaac, Samson and Samuel: so we se theyr mothers (Satah, Monahs wife. and Hannah) to bring forth, not by naturall course (though Nature not reiected) but by promise and Grace. Touching the end of whose comming, this must be confessed:

[Page] That it vvas for the absolute salvation of his people.] That he came to saue, it was noted. from his name, Iesus: but it must be confessed that his worke is ab­solute, that this, that to the beginning, continuance and endinge thereof, he hath no One to help or vpholde that, according to that his speach in Isaiah:Isa. 63 [...]. 3. 5. I am migh­ty to saue, I haue trod the vvynepresse alone & of all the people (hearken Meritmon­ger) there vvas none vvith me. And I loo­ked and there vvas none to help: and I vvondred that there vvas none to vpholde, therefore myne ovvne arme helped me, & my vvrath it self sustayned me. And this is the same which Peter teacheth thus: Act. 4. 12 Nor is there salvation in any other: for amongst mē there is giuen no other Name vnder heauen, vvherby vve must be sa­ued. And therefore, not vnto vs O Lord, not vnto vs, but vnto thy name we giue prayse. As he came thus to saue his people (euen all the father had giuen him accordinge to election, not works) so.

Of that nomber this Sovvle beleiveth it to be.] The former beleif and Con­fession is only Generall (and so farre, to­gither with many particulars flowing from thence, the devels and many of re­probate mankinde do comprehend) to the [Page] effecting and making vp of a true visible Christian therefore is required,To lay eue­ry thing downe in his proper matter an [...] forme, it is the very substance of all wis­dome: and therefore people shold lear­ne to Define, before they dare [...] to dispute. A parti­cular application of the former mercy ex­hibited in Christ Iesus. The first be­leif and confession, it is of Logitians termed the Generall or Matter whereof a visible Christian consists: but this secon­de (namely. the particular or personall application of the former) it is termed the Difference or Forme, because it diffe­renceth the thing from other things by his forme: euen as the forme of an howse doth difference the howse from ty­ber and stone lying loose and vnapplyed togither: which in such vnmortised estate may be termed the matter of an howse, but not called an howse, because the diffe­rent forme is lackinge. Both the parts of this definition (nor is any thing truly defined without them two) blessed Paul layeth downe for himself thus:1. Tim. [...] 15. Christ Iesus came into the vvorld to saue synners (that is the Generall: the Difference fo­loweth thus:) of vvhome I am cheife: that is, the Annoynted Saviour came to saue his people that lay captiued in Syn: of which nomber he was thus to saue. I beleiue my self to be One. Which poynt of apprehēding fayth as it is the fre wor­ke of God his spirit through the ministry of the ghospell: so, the same Apostle testi­fies [Page] that the testimony to be giuen vn­to all the true Christians, saying:Rom. 8. 16. The same spirit beareth vvitnes to our spirit, that vve are the Children off GOD. I knoe very well, that our iustification with God, it lyeth ratherPhil. 3. 9 12. in our being comprehended of Christ, then in our com­prehending of him (so farre is all merit from vs) but it is impossible we shold be comprehended of Christ and neuer haue intelligence thereof by his word and spirit (for Christ is not tongueles,Christ is not altogi­ther vn-living in any of his insti­fied mem­bers. and he loo­kes the Saued shold prayse his father for such a mercy) and impossible (as before) that such can be possessed of the spirit, ād not vtter theyr faith vnto others. So much for faith Generall and Particular Now followeth the fruites.

Secondly, such a sowle professeth it self willing to stand subiect to the saviours lawes, as by the Ministry of the word shalbe revealed vnto it. Having Hope of salva­tion administred by the ministrie of faith, such a Sowle cannot but promise obedi­ence to the Author and Finisher of his sayth, Christ Iesus: as also, to square o­bedience vnto his Saviours hests alone. The equity whereof,Iosh. 24 Ioshua (theHeb. 4. 8 9. fi­gure of Iesus, who is to seat vs in heauēs Canaan, where he is gone to prepare [Page] Mansions for his trybes) he vrgeth it to Israel (the type of the Catholike Church) whoVers. 16. 18. 21. 22. 24. willingly agayne and againe to the Lo. his Minister professed themselues bound to the Lord alone, and that him alone they wold serue. And the holy man David, for tyinge the ronagate heart vn­to dutifull obedience he bynds it to the Goodabearinge thus:Psal. 119. 106. I haue sworne and will performe it, that I will keep thy righteous iudgments. And because such a vowe may be currant, I adde:

And this only for bringing glory to the father in heauen.] Obedience is not pro­mised to the end the promiser shall merit thereby (for our Merit-obedience fully and wholely abideth in Christ) but that by such orderly cariage (specially) God may receive glorie from the mouths of Many, who beholde such conversation, according to that our Saviour:Math. [...]0 16. Let your lighte so shyne before men, as they may se your good works & glorify your father which is in heauen. 1. Cor. 10 31. And that of the Apostle Paul:The Glory of God, it is the ēd off al our good works▪ Whatsoeuer ye do, do all to the glory of God. So that vowe of o­bedience and obedience it self, all is alone to be referred vnto the Lord his glorie: seing his Glory is the end of all things. Thus much touching a visible Christian [Page] vnbaptized, who by reason of such fayth and avowed allegiance cannot but couet baptisme: nor may be denyed Baptisme. Who, as he is by the ministrie of Som begotten vnto the fayth, so is he not to refuse the seale of his fayth by such minis­trie: euen as the Males vnder the lawe received Circumcision by the ministrie of theyr Parents. And such subiection is due vnder payne of being cut of from Is­rael. I meane, such refusers of Baptis­me by the ministry of such as haue begot them (notwithstanding all other protes­tations of fayth and obedience) they are to stand excommunicate to the Church, because they rebell agaynst the glorious seale of entring into the Church: forGe. 17. 14 so they cast themselues out of the Covenant, whereinto they were entred by such a spi­rituall Parent.

NOW touching the Baptized somwhat. VVhat is further re­quired in the Bapti­zed. The former two poynts of fayth and confession, they being essentiall to vs­ward for visible Christianity, they at no hand may be lacking in the Baptized. Wherevnto I also adde: being so com vn­der the outwarde Couert of the Church, it is of absolute necessity that they be found in the Catholike Church, holding com­munion [Page] with som particular congregation, although the same assembly be as a mem­ber passing corrupt and vlcerous. Touch­ing spirituall defects we are to admonish, but not in paine of death to forsake the fel­lowship, according to that of the Ho. Gh. vnto the Hebrues:Heb. 10. 24. 25. Let vs consider one another, to provooke vnto loue & to good works: not forsaking the fellowship we haue amongest our selues as the maner of som is: but let vs exhort: & that somuch the more, because ye se the day draweth nere. For if we syn willingly (that is, for­sake the fayth and fellowschip afore spoke of) after we haue received knowledge of the truth there remayneth no more sacri­fice for synnes. Now, though the cawse of a Schismatike yet retayning the fayth in opynton, it be not so incurable as his who schismes both from the Church, and apostates from the fayth, yet, that meere schismatike withdrawes vnto perdition. And therefore (asVers. 38 the Lords sowle shall haue no pleasure in such, so) the Author of that epistle cleares himself and others of such iudgment, thus: But we are not they which withdravve our selues vnto per­dition, but followe faith vnto conservati­on of the sowle. Nor doth Iohn [...]e them otherwise then s [...]ing: 1 Iohn. 2. [...]. [...]9. Euen now are many Anti-christes they [Page] vvent out from vs,Schisma­tiks euer haue the cloke or bi­for of Purity and sheepish cōversation: but inwardly rending wolues, thornes and thistles.but they were not of vs: for if they had bene of vs, they would haue continued with vs. Nor can they be otherwise then opposit vnto Christ, seing they are opponed to the Body of Christe: though it may be, cloked with a zeale a­gaynst the vlcers in Iobs body, I meane the corrupted Church. For if there can be no true faith without Loue, then tho­se in breaking Loue (the bond of perfec­tion and the end of the lawe) they breake faith and highly violate the same. Nor can they be termed beleiuers of Noahs doctrine, seing they are found without the Arke, when the church is within. Nor if they deny to tary in Rahabs house be­cause she tavernes bad with good, shall they be fre from Ioshuahs sword and Is­raels iust censure of cuttinge off, when the Lords sword is lifte vp agaynst Iericho: for our salvation is not by the goodnes of Rahabs howse, but by the blood of the Lamb sacramentally fore-typed by the coard ofIosh. 2. 18. red thred tyed in Rahabs wyn­dowe. To avoyde this iudgment, our Saviour therefore sayth, Go not out,

Secondly, as they are to keep in the vnity of the Church, so, the are to vvalk in the obedience of faith tovvards God and his people, ād this to-vs-ward truly, though [Page] infirmly. Such regular cariage the Lo. enioynes on Abraham, thus:Gen. 17. [...] vvalk be­fore me & be thovv vpright. Luke, 1. 74. 75. To that end (sayth Zecharias) we are deliuered, na­mely: for serving him vvithout feare all the days of our lyfe, in holynes & righteousnes before him. Nor is it possible to haue the spirit of adoption, but there must be the powre of sanctificatiō: because,Eph. 4. 24. the nevv­man put vpon (instead of thold Adam cast of) he is after god (his likenes) created in righteousnes and true holines. Otherwise walking, persons may be within the Church but not of it,Gal. 5. 12. euen as the Apos­taticall persons whome S. Paul could haue wished cutt of from the churches of Galatia,Cleaninge tares cānot be pulled vp, but with dāge­ring the wheat. if so it might be don with safety of the body: whereof more largely in his owne chapter. Whereas I haue added, truly though vveakly, it is because there wilbe (euen amongst true Christians, whither in a church established, or in a church scatred in the mountaynes) as­much difference in obedience, as there is difference of strength in an army of Sol­diers. And thereforeRō. 14. 1. the Stronger is commaunded (not to cast of,Gal. 6. 2. but) to bea­re the infirmities of the vveak: yea, to beare one anothers burden & so fulfill the lavve of Christ. Yea, som will somtymes prove so weak, as the spirituall Phisitian can [Page] only gather they haue Christ liuing in them by motion of the pulses, or spirit moving. In the person of such an infir­me sowle the Apostle thus speaketh:Rom. 7. 15. 17. 18. That I do, I allovve not: for vvhat I vvold I do not: but that I hate I doe. It is not therefore I any more that do it,That this place is vt­tered in the Person off the Regene­rate (for Romanists wold haue it of the vnreg.) those are so myn­ded: Hierom in Epist to Ctesiphō Augustin in 2. b. against Iulian Pe­lagian: al­leadging also Ambr. there. Beda and Tho. Aquinas on. Rom. 7. with othersbut syn that dvvelleth in me. For I knoe that in me (that is, in my flesh) there dvvelleth no good thing: for to vvill is present vvith me, but I attayne not to that is good. In a word he thus conclu­des: In the mynde I do service to the lawe of God, but in the flesh to the lavve of syn. Which crazie estate of a Christian, we must not condemne for dead: no more thē men (who wold not be thought to burye the Quick) will tumble a person vnder board, who yet hath som breathinge The husbandman seing his vyne in wynter season to haue lost his leaues, hang dow­ne bruized, he therefore commits it not to the fyre: because in the roo [...]e, and Bole next aboue it he perceives som sappe. Nor must such shaken infirme sowles be pro­clamed Antichristian, whē as the wyse by touching theyr conscience, may perceive a sense of spirituall feelinge. They are but blynde spitefull brethren that condemne David for no Soldier, because he cannot hea [...]e the waighty harnesse of Saul. Not vnlike to the errour of Bro [...]e, which [Page] cannot knoe a violet but in an established Garden: nor knoe a sheep from a swyne, if it be tangled in briers. Somuch for that.

But to make som further vse of that hath bene sayde, as there must first be Cō ­fession of apprehēding the true Christ vn­to salvation sufficient: secondly, that such Confession must be found within the Ca­tholike Church, whither yet baptised or but callinge for Baptisme (for out of the Church he cannot be, who is so ioyned in his will or spirit,2, Cor. 8 11. 12. god acceptinge (in all such turnes) the vvill for the deed) it now wil be demaunded, if the schriptures ha­ue bene for thē two points so vnd [...]rstood, as I myself haue thereon concluded? I answer, yea: First, that confession is to he made, all learned Readers will witnes with me, how all auncient writers, not only testify that to be the rule wherby the Church walked (theyr Classis of Cate­chumenists proves that) but they euer ha­ue enioyned Christiās to be fre and faith­full in such Confession, Those are read can testify also, how ernestly the Catholi­ke writers ever vrged Baptisme (som lea­uinge no hope of salvation to anie one, in any case dying vnbaptised) togither with a Dying to syn ād a Living to holines ād righteousnes, publikly avowed by such [Page] baptisme. Touching them points, I need not here vtter any particular testimonye: seing they are graunted of all such as re­uerence the trauels of Auncients. As for satisfaction of Hogs and Dogs I am not to produce pearles. Touchinge my testi­monie of Iesus his two distinct Natures vnited for constitutinge One person Me­diatour, what gates of hell cold euer pre­vayle against that? The first generall Councell held at Nice Yeare of our Lo. 327. vp 318. Episcops, it condemned Arius for denying Christ to be One with the father for eternity of es­sence, ād for teaching him to be ōly a Cre­ature. The secōd generall Councell vp 150 fathers at Cōstātinople, 383. y. it cōdemned Ma­cedonius for denying the spirit to be God, ād so by consequent denying the Father, Word ād Spirit to be one ād the same Es­sence. Which right conceipt of the Spirit, although som may haue bene true Chris­tiās before they attayned so far vp parti­cular knowledge, yet to gain say it (being of the Church taught it) it maketh the case of such condemnable. In the former description therefore, as I vrged not such particular knowledge of the spirit, so it was, because I put downe a visible Chri­stian in the lowest degre: whose ignoran­ces are to be termed Infirmities, not wil­full or obstinate rebellious. In the third [Page] generall Synode, held at Ephesus y. 433. by 200. Episcops, Nestorius was condemned for teachinge Christ to be two Persons. And in the fourth vniuersall councell heald at Chalcedon y. 455. vp 630. Presbyters (I vse Isidors worde) was Eutiches anathema­tized, for teaching Christ to consist but on One nature, and that diuyne. And in eue­ry of the sayd Councels (as was by all mē of good reporte before ād synce taught by word or writinge) our saviour Christ Iesus was concluded (for Natures, Per­son, and office of redemption) in the same sort as I haue written and no otherwiser as all read-scholers can testifie with me.

But two poynts there be whereof I must speake more particularly. The fiest for satisfaction of the equall Romaniste: the seconde for our Protestants content­ment. For the Romaniste he denieth Ius­tification with God to be only by Faith. Vnto whome I oppose those Auncients. Origen on Rom. 3. 27. Origen writes so: The Apostle sayth, Iustification by Fayth ALONE it is suffi­cient: so that the beleiuer whosoever is ONLY so justified: yea, though no wor­ke haue bene performed by him. Where­vnto he addeth the theif his iustification on the Crosse,so doth Beda on Rom. 4. [...]sayinge: The Lord requi­red not of him what before he had wrought nor did expect what vvork he shold fulfill [Page] after he beleived, but being iustified by SO­LE confession (namely, of fayth) he ioy­ned him companyon vnto him, being redy to enter into Paradise. And that Origen may not be demed wauering herein, he afterward sayth: on ch. 4. Abraham might ha­ue glory for his vvorks vvith holy & iust men that savve them, but this glory vvith God vvas ONLY by Fayth hid. And so he straight reconciles S. Paul, and S. Ia­mes, adding this: The Apostle elsvvhere saith, the stipend of Syn is death, but here he sayth not, the stipend of Righteousnes is lyfe eternall, But, the Grace of God is life eternall. And Clemens his Mr. writ thus before him: Clem. in histro­mata, b 7. By Faith ALONE the be­leiuer is perfected. Cyprian hath this: Cypriā, b. 3. to Quirine, chap. 42. Faith ALONE profils, & somuch vve can as vve beleiue. After him Victor An­tiochian preacheth thus: Vict. on Mark chap. 534 These vvordes (thy faith hath made the hole) they shevv that the ga [...]ments touched cured her not, but Faith. Therefore, neither place, nor vvords, nor any such thing externall doth saue a man, but euery man is saued by his fayth. And Ambrose treades the same tract, so: Ambr. on Rom. 3. 24. They are justified GRATIS, because Working Nothing, nor restoring any thing in the rovvne thereof, by Fayth ALONE they are iustified through the guifte of God. And at large the same El­der [Page] presseth th'opposition (not betwene the works of the law and the works off faith, as the Romanist wold haue it, but) betwene the works of the lawe ād (SO­LA FIDES) Faith alone. For Chry­sostom he thus syngs the same songue: Chrys. on Rom. 3. here the Apostle shevveth the vertue off God, not because he only saueth, but also iustifieth & leadeth into glory, vsing no vvorks herevnto, but exacting ONLY faith. And Basilius Magnus writeth so Basil. in ser. of hu­mility. That glorying in God is then by all mea­nes perfect, vvhen as a Man is not extolled by reason of his ovvne righteousnes: but acknovvledgeth himself verily to be desti­tute of Righteousnes, but to be justified by Faith ONLY in Christ. And Paul so glori­es in that, as he contemnes his ovvne Righ­teousnes. Pope Leo writes thus: Leo primus. in 4. serm. of Christs Natiuity. Euen as righteousnes is by Faith, so likevvise by true fayth is life eternall obtayned. Raba­nus walks in the same padde with his predecessors, sayinge: Rab. b. 7 c. 2. on Ecclus. By the Grace of Christ ALONE, the Elect are deliuered from every Scādale. Thus Remigius:Remig. on ps. 29. Lyfe eternalis not by Merit (because of our selues vve cā fall, but of our selues vve cānot ryse) but by his vvill, that is, by his Mercy. But yet lower to corrupted tymes. The Idiote Idiot ch 6. of con­flict. writes so: To justify is better then to create: seing by creating, Nature is giuen: [Page] but by justifyinge,flesh and Spirit. both the falt is taken a­vvay, and Grace is conferred. Then Gi­selbert foloweth on with his pen thus: Giselb. in Alter­cation. ch 8. I say the righteousnes of God, not vvhe­reby god is just, but vvhereby he cloths man, vvhē as he justifies the vvicked Gra­tis. Afterwards Theophilact so subscri­bes: Theoph. on Rom. 10. It is the Righteousnes of God vvhich is by Fayth. This nedeth not our Labours or vvorks: but the WHOLE partaineth to God his grace. But I will yet descend to corrupter tymes: Abbot Barnard hath this: Barn. on the An­nunc. of Marp. If thovv shalt beleiue that thy syn­nes cannot be blotted out, but Only of him agaynst vvhome thovv hast synned, & in vvhome syn is not, thovv dost vvell: but adde therevvithall & se also thovv beleiue it, That is, because by him synnes are forgi­uen vnto the. This is the testimony vvhich the H. Gh. beareth in our heart, saying: Thy synnes are forgiuen the. For so the A­postle thought (namely) that Mā vvas ius­tified by Faith, GRATIS. And abbot Rupertus so: Rupert on Iohn, b. 1. c. 1. It is expedient to knoe Christ, & he must seek him, vvho being found doth bring profit: in vvhome to be­leiue it is Salvation. And afterwards book. 7. chap. 7. In Iesus Christ, neither circumcisiō nor vncir­cumcision, nor Gentile nor levve, but FAITH ONLY is required. And the Manke lo. Baptista Folengius protesteth [Page] his fayth thus: Foleng. on Psa. 2. vvhat greater Signe can there be, both of God his justice vvherby of Synners he hath MADE vs lust: as also of his Goodnes, vvhereby vve are GRA­TIS invited to the inheritance of Eternall happines: & after a manner, euen dravven vs, being vnvvillinge. But to alleadge all I cold alleadge, it were to make a Booke and not to conclude a Chapter: and none of the former writers can be reiected off the Romanist. With whose so euident testimony, if so He will not be satisfied, neyther is a Clowde of witnesses moe, likly to be accepted. As for works whe­reby Fayth is declared to Man (accor­ding to that of Iames, Shevve me thy Fayth by thy vvorks) [...]noue of those wri­ters but euer vrged them, as men wold thereby receive assurance of theyr Electi­on:2 Pet. 1. 1 [...]according to that of S. Peter: make your callinge & election sure, namely, by works. Not that thereby our Election is made sure with GOD, but vnto vs. wherevnto lo.This In­terpretation of the Pa­pist doth ouerthwart the Roma­nist 1. in the cause of E­lection: 2. theyr [...] works: and so Midiās sword is turned into his owne guts. Viguerius Doctor of The­ologie amongst the Papists (in his Theo­logicall Institutions approved by Sor­bon, priviledged by the King, Ao. 1549.) he thus cōsenteth By those vvords (2, Pet. 1. 10.) no vvay can be had, that Election shold be by reason of vvorks follovvinge: but that by perseverance in good vvorks, [Page] Praedestination vvhich is vnmoveable, it is by conjecturall assurance so shovven, Cer­taine vnto vs.

Touching the Euer-visibility of the Church, it is One way then proved, whē there be found in Catholike vnity such as holde the former two poynts: 1. Christ. 2. so apprehendinge Christ vnto perfecti­on of salvation. But that there haue be­ne som who haue so beleiued and confessed (euen through the corruptest tymes) it may appeare vp that is already sayde. Obiection: But som of them liued vnder Antichrists externall Church-gouern­ment, therefore such visible Antichristi­an. This blynd argument of Brounis­me. I answer with the like:3. Iohn. 9. Diotrephes, Reuel. 2. 6. 13 14 15 20. &c.Nicolaitans, Satans throne, Balaamites, Iesabel prophetisse,1 Cor. 15. 12.Denyers of Resur­rection &c. they liued vnder Christ his externall church-gouernment, therefore all they were true visible Christians. If this be sottish, thē the former for if Christ his church-gouernment be not able to make all true visible Christians vnder it:The gouer­nment exter­nall of the spirit it is not only to [...] distin­guished, but also can wi­thout Nul­lity be seue­red, from externall Church-go­vernment. then neither can Antichrist his externall regiment make all vnder it visible Anti­christian. There is a greater govern­ment then the church-government, and that is, the government of Christ and [Page] Antichrists Spirit: and that is it which maketh the sowle visible Christian or Antichristian. But hereof as also of the Church her euer-visibility in his owne chapter: for the probation whe­reof, variety of Arguments shall not be lackinge. That is alrea­dy sayd, it may suffice to ma­nifest, vvho is a true visi­ble Christian.

All glory to God.

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