CHRIST'S CONFESSION AND COMPLAINT, Concerning HIS KINGDOM AND SERVANTS; Convincing jews of obstinacy, Romish Catholics of Conspiracy, Seducers of Sedition, Arminians of Apostasy, and diverse others of Coldness, Schism, Treachery & Hypocrisy.  
By J. P.  1. TIM. 6.13. 
He witnessed a good Confession before Pontius Pilate.  Bernard. De ordine vitae. 
Vbinam quaeso vera prudentia nisi in Christi doctrina? Soli ergo qui eius doctrina imbuti sunt, prudentes dicendi sunt.  
Printed, M.DC.XXIX.   

TO THE HONOUR OF ALMIGHTY GOD.  
ETERNAL and incomprehensible Lord God, who hast given to thine only begotten Son jesus Christ, dominion and a Kingdom, that all people, Nations and languages should serve and obey him; and who having first sent this Kingdom to the jews, who rejected it, and since to diverse other Nations that have fallen a way from it, and follow wed Antichrist, hast of they great goodness, vouchsafed among other places, to have thy Kingdom now these many years in this Island: yet have not we O Lord, in humility and thankfulness, in all matters of faith and salvation, subjected ourselves to the same; but the Corner stone hath been in sundry points, of diverse Builders refused: who have brought in new and contrary doctrines against the word of they Grace and Kingdom; and many, O Lord, have followed their pernicious ways. We have sinned and done wickedly, and have rebelled by departing from thy Precepts; and thereby have deserved, that thy Kingdom should also be taken from us, and given to a Nation bringing forth the fruits thereof:  
But, O Lord God, if the foundations be destroyed, yet what hath the Righteous done? What hath they holy Son jesus done, that he should lose his Kingdom, & so many people here, and in other Nations? or if he lose none that thou hast given him, yet that he should not have them to serve him with more freedom? He is worthy to be served of all, without fear of Enemies, who redeemed us to thee by his blood, out of every kindred and tongue, and people and Nation. It hath been said, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever. We know O Lord, that thou wilt make good they Word; and if we believe not, yet thou abidest faithful. Nevertheless, the Kings of the earth have set themselves, and the Rulers take counsel together against thee, and thy Christ: In many Kingdoms and Provinces, where the Gospel hath been lately preached, they seem to have prevailed and reduced people to Antichristian slavery: but thou, O Lord, hast promised to speak unto them in thy wrath, and by thy Word to overcome them. Up, Lord, therefore, and let not man have the upper hand: Awake, awake, & put on strength, O Arm of the Lord, awake as in the ancient days, when thou didst divide the Sea; and brakest the heads of the Egyptian Dragons in the waters: take unto thee again, O Lord, they great power, and reign over all Nations, jews, and Gentiles: though they and we have deserved no such King, but rather the most contrary; yet in the multitude of they mercies, bury the multitude of all our transgressions: suffer not them nor us to walk in darkness; but for thine own Names sake, send out thy light and thy Truth, and let them lead us, and bring us to the saving knowledge and obedience of thee and thy Christ.  
Give a blessing, O Lord, to all good means conducing to the same, & namely to these few proofs & observations, gathered, by thy assistance, from the Confession and Complaint of thy dear Son. In them, O God, defend what is thine own: And let not those, O Lord God of hosts, that put their trust in thee, the ashamed of the Truth because of me, for who am I, dust and ashes, one of the lowest rank of thy Servants, that when many great and learned dare not, or do not, I should adventure to show the wrongs done to the Kingdom of my Saviour, that am not able of myself to think a good thought? Thou knowest, O Lord, that most men have the faith of our Lord jesus Christ, with respect of persons, looking more who writeth, than what is written; though they confess, that it oft pleaseth thee, out of the mouths of Babes and sucklings, to ordain strength, because of thine enemies; for their greater shame and confusion, that so thou mightest still the enemy and avenger; when they shall see, that if they could get all the wise, and learned, and mighty men in the world, to be on their side, yet thou canst choose and enable the foolish things of this world to confound the wise, and the things that a●e not, to bring to nought the things that are. Thou, O Lord God, art to such weakeones, the best Patron, the surest Shield and Buckler: Show therefore thy marvelous loving kindness, O thou that savest them that trust in thee, from those that resist thy right hand. Thou that canst manifest thy might in weakness, Bow the heavens, O Lord, and come down, and make thy Name known to thine adversaries, that the Nations may tremble at thy presence: Cast down the strong holds and high conceits of proud Heretics, exalted against the knowledge of thee the only true God, and thy Son jesus Christ whom thou hast sent: Bring into captivity every thought, to the obedience of thy Christ: for thine, O Lord, is the Kingdom, that then thou shouldest rule all, thine the power and the glory, of giving and effecting all good things: to thee, O Father, together with thy Son our Saviour, and thy holy Spirit, three Persons, one true and everliving God, be given, as due is, all obedience, honour, praise, and glory, now and for ever, Amen.   

TO THE HIGH AND MIGHTY PRINCE, CHARLES, by the grace of God King of great Britain, France, and Ireland, defender of the Faith, etc.  
THere was a Law (Dread Sovereign) among the Romans, 
Guevara in his Epistles.  That upon pain of death, none should presume to approach the Tent where the Emperor did eat & sleep, except such as did serve him by day, and guard him by night. The Emperor Aurelius being in the wars in Asia against Cenobia, in the night a certain Greek Soldier entered the Emperor's Tent, who being taken to be executed for the same, the Emperor from his bed cried out with a loud voice, If his man did come to sue for any thing for himself, let him die; but if for another, let him live. The matter being examined, it was found that the poor man came to sue for his three companions that were taken sleeping in the watch, who thereupon were then all saved: whereby that good Prince got to himself an immortal name of clemency. Now seeing I also (a common Soldier) come not to sue for myself, but my Saviour, nor in my own Name and words, but in his Confession and Complaint; and about those, who if not in your Majesty's service, yet in Christ's Camp, have been taken asleep being of the watch, no man will (I hope) be so rash, as to conceit that your Majesty a Christian King should not overcome a Pagan Prince, in that much honoured virtue; much less so far to forget the duty of a subject, as to infer from this example, that we under the Gospel of our Lord and Saviour jesus Christ, have lived to a time, when it should be accounted a crime in any Christian, to confess and defend the faith of Christ crucified. 
Idem in orat. ad C●rol. 5. inter Epist.  Your Majesty by your Royal title is Defender of the faith; and consequently of all those your Majesty's subjects that profess and maintain the same. Then, saith Guevara, is the Prince natural of the Kingdom when he doth observe and defend the Gospel of Christ.  
I confess, right high and mighty Monarch, your Majesty's affairs are many & important; that among many things offered to your Princely consideration, some may be of greater consequence in the conceit of the preferrers, then in true substance, and may perhaps be therefore answered with parturiunt montes, nascetur rediculus mus, or with that, Non vacat exiguis rebus adesse jovi. But this Confession, among other things, manifesteth that the success and safety of temporal Kingdoms, depend on the due receiving and maintenance of Christ's, and extirpation of all the open & secret enemies thereof. Knowing then, that in this Island, Christ hath had a Kingdom these seaventy years or upwards; that there is no true Christian, nor good subject, but would be loath to see it eaten out by jesuitical or Pelagian practices; what honourable or loyal Servant is there in youree Majesty's Court, that if a man, 
Ieh. 9.1.30.  as weak, as he that was blind from his birth, should, by God's assistance, plead Christ's cause to the Rulers with good proofs, would not take that of our Saviour into consideration, 
chap. 12.48.  He that rejecteth me and receiveth not my words, bath one that judgeth him, the Word that I have spoken, the same shall judge him in the last day?  
The first part which convinceth the jews, may seem at first sight, to make nothing for, or against, any here, nor much to concern; Christ's cause in this; Island; but as it like a great wheel moveth all the lesser, and like a Root yieldeth sap and life to all the branches: the work itself is but little, and that subject fills not a fifth part of it; vouchsafe therefore, great King, your Royal and Princely patience, and your Majesty shall soon see how revived heresies do eat at the root both of Church and State, and that with no ordinary danger. Yet do I not strike at the Arminians, but through the sides of the Pelagians, nor so much at their tenets, as at their practices: nor at them, but as they are against the Kingdom of God, the honour of your Majesty, & the peace, safety, and strength of your Kingdoms: Neither is that done by me, but by Christ's own Confession and Complaint, and such consequences as necessarily follow from the same: the examples out of holy writ, and other Histories, here gathered, being only Instances of the neverfailing truth of that, which Christ in his Confession denied or affirmed: Now therefore, the great God of heaven and earth, in whose hands are the hearts of Kings, give your Majesty to see, embrace and establish the things that belong to the peace of your Kingdoms, 
Luk 19 42.  and now perplexed subjects, which, is the thing herein desired, and daily begged of God in continual prayers, by your Majesty's most humble subject, and Vassal,   

To the Christian Reader.  
CHRISTIAN and Truth-loving Reader, I offer here to thy most retired and serious considerations the Confession and Complaint of Christ jesus our Saviour, with such undeniable consequences as necessarily follow from the same; that so thou mayest observe from his mouth, who is the best Pilot, what course to steer in this troublesome and tempestuous age, to bring that precious jewel & Vessel of thine, thy yet floating Soul unto the Haven of true happiness; that it may not be surprised by Seducers; suffer shipwreck against the Rocks or late sunk Vessels of error, nor run a ground in the shallowes of ignorance; 
Ephes. 4.14.  That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: But following the Truth in love, may grow up into him in all things which is the head, even Christ: A work that might have been undertaken by one more experienced in such sacred mysteries, and better qualified for them, than I am. Yet if a man that is but an ordinary Passenger in a ship, shall espy it to be near a Rock, a Ship sunk, or some other Sea mark, set up to discover a danger; who will blame him, if, while others that should watch, are sleeping, or otherwise buisied, he give notice thereof to them that are with him embarked in the same Ship, or in any other within hearing, that the dangers may be avoided?  
Such as bear good will to Zion, pray for, & truly seek the peace of our jerusalem, will soon perceive that my endeavours, herein, are only exercised in seeking the Kingdom of God, the honour and safety of our Sovereign Lord the King, the peace and happiness of his Majesty's Kingdoms, and of God's Church in them; together with the conviction and amendment of such as have done evil offices to any of thief, 
2. Tim. 2.25.  If God peradventure will give them repentance to the acknowledging of the Truth: and that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. But on the other side, if any that have exchanged their best judgements for such honours, and other gifts of the World, as blind the eyes of the wise, or for the hopes of them; If any who are jesuited, or poisened with Romish or Pelagian errors, finding themselves touched with these lines, shall make a worse construction of them, to clear themselves or their adherents, then can with good Conscience be given, and framing a mind to me out of their own, shall thereupon begin to inveigh against this little tratise, or the composer thereof; the Book itself will I hope say enough to stop such men's mouths; and if that do not, I know a long Epistle can not do it: I will therefore leave all further apologies, and appealing from them to God, to whom all hearts lie open, implore his almighty protection: In the mean time hoping such things of thee as accompany salvation, and beseeching thee to excuse and correct with thy pen such faults, as (not without wrong done to me) have escaped the Printer in the printing; I rest  
Thine in Christ jesus I. P.   

CHRIST'S CONFESSION AND COMPLAINT.  joh. 18.36.37. 
jesus answered My Kingdom is not of this world: If my Kingdom were of this world than would my Servants fight, that I should not be delivered to the jews: but now is my Kingdom not from hence.  
Pilate therefore said unto him, Art thou a King then? jesus answered, Thou sayeest that I am a King. To this end was I borne, and for this cause came I into the world, that I should bear witness unto the Truth: Every one that is of the Truth heareth my voice.  
THAT which S. Paul saith of all holy Scripture; 
2. Tim. 3.15.  can not but be verified in this, that it is given by inspiration of God, and is profitable for doctrine, for reproefe, for correction, for instruction in righteousness; That the man of God may be perfect: because in saying that jesus Christ witnessed a GOOD confession before Pontius Pilate, 
1. Tim. 5.6.13.  he must needs have respect to this here prefixed: for there is no other mentioned by all the other Evangelist save this, that when Pilate asked him, Art thou the King of the jews? he answered him, Thou sayest it. Which is comprehended in this confession, recorded by S. john: for these words of our Saviour Christ, spoken in the morning of his Passion unto Pilate sitting in the iugement hall, are an answer to that question asked by Pilate in the forgoeing vers. 
joh. 18.13.  Art thou the King of the jews? to which question Christ answers first by a question, neither plainly affirming himself to be the King of the jews, least being mis●enderstood of the worldly Kingdom, he should offer them some show of cause of putting him to death, because that Kingdom was accounted Cęsars'; nor yet denying the truth; but rather confessing and implying himself to be a King, saying, Sayest thou this thing of thyself? or did others tell it thee of me? 
vers. 34.  As if he said, Dost thou thyself imagine it? dost thou think it? or have others told it to thee, that I am a King? or have made myself one, that thou askest me this question, either as thinking me to be King of the jews, or seeking to have wherewithal to condemn me? dost thou ask this question of thyself, to get matter out of my own mouth against me, as the high Priest did? 
Vers. 35.  or did others tell it thee of me? At which manner of speaking Pilate somewhat offended, answered, Am I a jew? that is either in opinion and religion, as some are, who think thee to be the King of the jews, 
Math. 27.17.  and their expected King or Messiah, as he saith, who is called Christ; and, whom ye call King of the jews: or in malice, as others are, who being of a contrary faith, hate thee, and seek thy life, because thou art thought to be that King, and better than themselves; they therefore make it matter of accusation; I though a Gentile, and Caesar's Deputy have not sought out this thing, nor thee to find matter against thee; 
joh. 18.35.  but thine own nation, & the chiefs Priests have delivered thee unto me. As if he said, The envy is not mine, but theirs; for he know that for envy they had delivered him. 
Mat. 27.18.  Yet to satisfy them in examining him▪ he addeth, What hast thou done? as if he said, to make thyself King of the jews, and thereby an offendor against Cesar. To which jesus then answered more directly and plainly, saying, My Kingdom is not of this world: if my Kingdom were etc.  

The causes of this Confession.  
THE causes that both moved Pilate to examine him upon this point, and Christ to make this answer, were the invective exclamations and accusations of his obstinate enemies the jews, who said, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, saying, that he himself is Christ a King. They here accuse him of three things. 1. They say they found him perverting the nation. 2. Forbidding to give tribute to Cesar. 3. Saying that himself is Christ a King. Or if you will, they accuse him of perverting the nation, which they would seem to prove by these two, that he forbiddeth to give tribute to Cesar, and that he saith that himself is Christ a King. That of the tribute was a most false accusation, and only a charging of him, with that which they would have had him to say, not with that which he did say: for when they fauninglie applauded his integrity, and the truth of his doctrine, than they said, Tell us therefore what thinkest thou? 
Mat. 22 16.  Is it lawful to give tribute unto Cesar or not? But he perceiving their wickedness, said, Why tempt ye me ye hypocrites: Ye that pretend that ye think me true, and that I teach the way of God in truth; that in respect of it. I care not for any man, nor regard the person of man, so as for man's sake to balk or wrest the truth of God: A thing indeed as odious wicked and detestable as their dissembling; who do not now speak lies in hypocrisy, but truth in hypocrisy, for what they said of Christ, was no lie; he was true, taught the way fo God in truth, and in respect thereof cared not for any man, but was indeed Doctor resolutus, and therein a perfect pattern for all his Elect to imitate, as besides o●her times appeared now in his confession, first before the high Priest, and after before Pilate; where he would speak the truth, though he knew it would cost him his life: and yet as they speak these words, they are lies; yea they are also lies spoken in hypocrisy, because they do not speak the truth that is in their heart, they do not think as they speak, but speak against their seared consciences, which will needs be persuaded (notwithstanding all good proefes of life, miracles and doctrine) that he is a deceiver; or if some of them were thereby convicted in their consciences, that he was true, etc. yet they envy, and hate him for these things, there is no love, no desire to learn or be informed, but rather to catch and ensnare, and so no truth, but trocherie in these their speeches; and even in that respect they are Hipocrits and Liars; convicted for examples to us, and that by Christ himself, who at the general day will thus judge of all that speak well to an ill end.  
He asketh to see the tribute money; they show him; he asketh whose Image and superscription it is, They say unto him Caesar's: 
M●t. 22.  Then saith he unto them, give unto Cesar the things that are Caesar's 
* Caesari nummos, Deo vosipsos. Aug. in joan Tract. 40. ; and unto God the things that are Gods. This is not to forbid tribute to Cesar; they could prove no such thing out of these words. Pilate h●mselfe that heard all they could suggest clears him hereof, while after examination, he saith, I find no fault in this man. They therefore knowing they could not prove it directly, go about in th●s their accusation to prove it indirectly, and by consequence, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cesar, saying, that he himself is Christ a King; as if they said, in this that he saith himself is Christ a King, in this he forbiddeth to give tribute to Cesar: for if he be Christ a King, than he is King of the jews; and tribute from jews only begongeth to him. For they conceited that their Messiah to come should be a temporal King, or if spiritual, yet withal temporal & as externally glorious, as David, or Solomon, if not more magnificent; not himself subject or tributary to any on earth, nor yet suffering them to be subject or tributary to any, but himself; one f●eeing them from subjection to all other Princes, and rather making all Kings his tributaries: and therefore they infer that to make himself this Christ, this King is to forbid ●ribu●et● C●sar, and to pervert the nation; as they say soon after, whosoever maketh himself a King speaketh against C●s●r And it seems Pilate did so understand their meanings fo● thereupon he asketh, Art thou the King of the jews? All then that they have to accuse him of, whether justly or uniustli is that he makes himself the Christ, for though they sought false witness against him, and many false witnesses came, yet their witness agreed not. 
Marc. 14.58.  At last came two which said, we heard him say, I will destroy this Temple made with hands, and in three days I will make another without hands. But neither did their wi●nesse agree together. How could it? 
joh. 2.19.  For he s●ake not any such words, as with hands, or without hands: but only destroy this Temple, and in three days I will raise it up. Some of them understand, or at least w●ll needs seem to understand this of the Temple of Stone; But he spoke of the Temple of his body. 
Mat. 27.63.  And it seems the chief Priests and Pharises did so understand him, though sometime dissemblingly they seem to take it otherwise: For after his death, they come to Pilate, saying Sir we remember that that deceiver said while he was yet alive, After three days I will rise again; command therefore that the Sepulchre be made sure.  
This then is all that they have to say against him, 
Christ's Confession to the high Priest.  that he made himself the Christ: therefore after the high Priest, his enemy, had willingly heard all that his most malicious adversaries could lay to his charge, and could find nothing proved, so ill their witness agreed; 
Mat 16.63.  to get this confession out of his own mouth he said unto him, I adjure thee by the living God that thou tell us, whether thou be the Christ the Son of God. jesus, knowing their unbelief and malice, was not forward to answer directly, 
Luk 22.67.69 70.  but said first, If I tell you ye will not believe. Hereafter shall the Son of Man sit on the right hand of the power of God. 
Mat 26.63. Mar 14.62.  Then said they all art thou the Son of God? And he said unto them, ye say that I am. And to the High Priest, thou hast said. I am. Then the high Priest rend his clothes, and saith, What need we any further witnesses? 
Luk. 22.71.  ye have heard his blasphemy. Therefore after buffet and many contumelies heaped on him, they led him away to Pilate, with this accusation, and no other; thence inferring, as I said, 
Luk. 23.2.  that making himself the Christ, he perverted the nation, and forbade tribute to Cesar. And therefore when Pilate had examined him and said. I find no fault in this man: they were the more fierce, 
Vers. 3.4.  saying, he stirreth up the people, teaching throughout all jury, beginning from Galilee to this place As if they said, he stirreth up the pecp●e by his teaching; viz. to believe that he is the Ch●st a King of the jews. This then is all their accusation they stick to, and this or the like all their proof: 
joh. 19 6.7.  therefore when Pilate having heard the accusers, and the accused, said again, I find no fault in him. The jews answered, we have a law, and by our law he ought to die, because he made himself the Son of God. As if they said and consequently our King: where by the way the high Priest and they confess in effect, that the Messiah should be the Son of G●d: yet for this only thing must he suffer, as appeareth also by this that when Pilate to justify himself would write on his Cross his accusation, this was all they, or he could prove, 
Mat. 27.37. M●r. 15.26. joh. 19.19. Verse ●21.  or find to write over his head. jesus of Nazereth King of the jews. Therefore when the chief Priests saw it, they said to Pilate, writ not, the King of the jews: but that he said, I am King of the jews. and that (as ye saw) was by confessing to th● high Priest, that himself was the Christ the Son of God. 
The end● of C●●●●ts preaching, ●●d 〈◊〉.   
True it is, ●hat this was a main end of his teaching & miracles to make men believe in him, & ob●y th● tru●h of God yea tru● it is that when before this, 
joh. 10.24.25.  the jews urged him to it, saying, How long dost thou make us to doubt? If thou be the Christ tell us plainly. jesus answered them, I told you and ye believe me not: the works that I do in my Father's Name, they bear witness of me. And most true it is, that the great works which he did in his Father's Name, and which indeed could not be done, but in God's Name as the giving unto blind men their sight, to lame men the use of their limbs, to deaf men hearing, cleansing the lepers, raising up the dead, and working by his doctrine regeneration, faith and obedience in men dead in sins & trespasses, were all infallible witnesses, that he was of God, that God was with him, that he was true, truly sent of God, and consequently the true Messiah, as he told them; 
Vers. 30.33 34.35.  and that he did not blaspheme when he added, I and my Father are one. For when they answered him; for a good work we stone thee not, but for blasphemy, and that thou being a man makest thyself God: 
Psal. 82.6.  jesus proved it, while he answered them, It is written in your Law, I said ye are Gods: If he called them Gods unto whom the Word of God came, and the Scripture can not be broken: Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest because I said I am the Son of God? which argument, S. Augustin purposely expounding the place, doth very well understand, 
Augustinus in joan. Tract. 48.  and reinforce, saying, If the word of God came to men that they might be called Gods, wherefore is not the same word of God GOD which is with God? If by the word of God men are made Gods, if they be made Gods by partaking of the word, is not that where of they partake, God? If they that are heated by the fire, are made to be in some sort greeted Gods, how is not that God whereby they are made hot? If lights illuminated be Gods, is not that light which doth illuminate them God? thou comest to the light and art illuminated, and art reckoned among the Sons of God, etc. If therefore the word of God make you Gods, how is not the word of God GOD? And indeed such must needs be the meaning of our Lord, that the same word of the Father was incarnate, and sent into the world, because his Disciple & Euangclist S. 
joh. 1.  john affirmeth him to be the word, yea the word, by which all things were made, 
Reu. 19.13.  and saith plainly, His Name is called the word of God. Reu. 19.13. and that indeed, because when he himself was asked by some jews, 
joh. 8.25.  what art thou? he answered, From the beginning that (viz. that word of God) which I speak unto you: therein, as also in diverse other places, affirming and proveing himself to be from eternity the very wisdom and word of God, which he speak and declared unto them, and the same to be the Son of God, and the promised Messiah: which point, though it be proved more at large by Scriptures and Fathers in another 
* Character of a Christian pag 25. to pag. 88  treatise, yet may it not be wholly omitted here, because, ye see, it is the only thing for which he is accused before Pilate, delivered to death and ever since rejected by the jews; and it is a shame for Christians to be ignorant in that principle, which distinguisheth th●m from jews, and wherein jews are to be convinced.  
The things then that we have to prove, at least briefly before we come to the other part of his confession, are 1. That the pr●mised Messiah was to be the word of God, and that way the King and Gonvernour of his people, viz spiritually. 2. That jesus Christ was this word incarnate, the true Messiah. Whence these things will follow which are in his confession, that he is King of the jews, and indeed of the Gentiles also; that he had and hath a Kingdom; that his Kingdom is not of this world &c. as he confesseth before Pilate.  
For the first: It is said in the second Psalm, 
Christ was to be the Son, the Word. Psal. 2.  I will declare of the Decree (Law or Word) the Lord said unto me, thou art my Son. Wherein it is spoken of the Decree or Word, thou art my Son. And so indeed el in the Hebrew is taken for of, Gen. 20.2. Abraham said of Sarah his wife, she is my Sister. And twice in another Chapter job 42.7.8. also 2. King. 19.32. Others read it more plainly, thus, I will preach the Law (Decree or Word) whereof the Lord hath said unto me thou art my Son. That is, of which Law, Decree or Word, the Lord hath said unto me thou art my Son. And thus it is read in the translation appointed to be read in the Churches of England. And indeed the very name Son is so ●endred by some vers. 12. for that which is said there, Kiss the Son, the Septuagint reads receive instruction, and the Chalde, receive doctrine; as if they both said, receive and embrace the word of God, which is the Son of God. Also Psal. 7. where it is said, jehovah shall judge the people, the Chalde readeth, 
Psal. 7.9.  the word of the Lord shall judge the people. And indeed the Prophets Isaiah, 
Isa. 2.3.4. Mich. 4.2.3.  and Micah do plainly affirm as much, saying, The Law shall go forth of Zion, and the word of the Lord out of jerusalem. And he shall judge among the nations. He, that is, he the word, who indeed is the Arm of the Lord, he shall judge. According to which our Saviour saith, 
joh. 5.22.  first, The Father judgeth no man, but he●h committed all judgment to the Son (the Father only judgeth by Christ Rom. 2 16.) and then sheweth who the Son●e is, 
joh. 12.48.  saying, He that reicteth me, and receiveth not my words hath one that judgeth him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word which I have spoken, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall judge him in the last d●y. Among which words, there is an emphasis, and a very great proof in the pronoun relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which pointing out a very person, and namely the person spoken of before, proveth the word which he spoke to be a person, yea to be that person spoken of before, 
August in joh. Tract. 54.  the one that should judge. Saint Augustine on these words comparing the places together shows they must needs be understood thus; and therefore concludes, he hath spoken h●mselfe, he hath shown himself, etc. 
* Idem Tract. 41.  And he is the word of the Father which he spoke to men. Wherein therefore Christ shows that ●errie word, which he spoke to be the Son, and that very wo●d where of the Prophets prophesied, The law shall go forth of Zion, and the word of the Lord out of jerusalem. And he (viz. the same word) shall judge among the nations; 
Act. 10 42.  whereof Peter s●●th, It is he which was ordained of God to be the judge of quick & dead and whereof the Father himself saith, I have set my King upon my hol●hil of Zion: 
Psal. 2.6.  even the word to whom in the next words he saith, ●hou art my Son, 
Isa. ●1. 4.5.  of whom also he saith, A law shall proceed from me, and I will make my judgement to rest for a light of the people. My righteousness is near: my salvation is gone forth, and mine Arms shall judge the people: the Isles shall wait upon me, and on mine Arm shall they trust. That is on my word, on the Son, as Psal. 2. Blessed are all they that trust in him. Therefore the Prophet speak● and prays to this person, even unto the word of the Lord, when he saith in the same Chapter, 
V●rs. 9  Awake, awake, put on str●ng O Arm of the Lord, awake as in the ancient days in the generations of old. Art not thou he that hath cut Rahab and wounded the Dragon? Art not thou he which hath dried the Sea etc. to show us, that as God made all things, so did all his great wonders by this person the Word, which brought louse and locusts on the Egyptians, Psal. ●05. 31.34. Which also was he that went before them into Canaan Exod. 23.20.21. chap. 33.2. as Captain of the Lords host. joshuę 5.14. This Arm is the glory of the Lord, which taking flesh should be revealed. Isa. 40.5. and after p●t to death according to the flesh, as the Prophet saith, Who h●●h believed our report, 
Isa. 53.1.2 3.  and to whom hath the Arm of the Lord been revealed? that is being incarnate: for saith Isaiah, He shall grow up before'rt him as a tender plant, etc. that is, he the Arm shall, 
Cyprian adve●●. judaeos. li●. 2. cap 1.  the same person as he●s n●an sh●ll g●ow though he be wounded and suffer for us, as it f●llowe h● there: We●l therefore doth Saint Cyprian understand, that Christ the Son●e is the Arm mentioned here, and also chap. 52. 
Isa. 52. 1●.  The Lord hath made bare his holy Arm (viz his holy word:) in the eyes of all nations and all the ends of the Earth shall see the salvation of our God.  
And indeed Saint john seemeth to understand Ch●ist to be this Arm while he saith of the unbelieving jews They beleeu●d not on him, that the saying of Esaias might be fulfilled, wh●ch h● spoke, 
I●●. 12. 3● 38.  Lord who hath believed ou● report, and to whom hath th● Arm of Lord been revealed? For saith Saint Augustin on this place, 
August in joan. T●a●t. 53.  The So●ne is the Arm, because all th●●g●w●re made by him: l●ke as that is called thy Arm by which thou workest; so the Arm of God is h●s word because by the word he made the world. And indeed the Word is the Arm, 
1. Cor. 1.24.  the power and wisdom whereby God ma●e the World and doth all things: and so as the Apostle saith, Christ is the power of God and the wisdom of God. 
Isa. 40 10. joh. 12 48.49.  And so Isaiah saith of the Father, The Lord God will come with strong hand, and his Arm shall rule for him That is, his word shall rule fo● him. Therefore Christ who is the Word saith, The word that I have spoken, he shall judge: for I haue● or spoken of myself, etc. therefore as in the following words he proves the word he spoke to be the Fathers, and the same to be 
* Si ergo vita aeterna est ipse Filius, & vita aeterna est mandatum Panis: quid alind dictum est, quam ego sum mandatum Patris▪ Aug. in joan Tract. 54.  Eternal life; so also in foregoeing verses he that is the Word says there, vers 44. He that believeth on me, believeth not on me, but on him that sent me: that is, whose Word I am (as Augustine excellently understandeth the like 
* Quid est, audit verbum meum, nisi audit me credit autem ei qui misit me, quia cum illi credit, verbo e●us credit: cum autem verbo e●us credit, mihi credit: quia verbum Patris ego sum. Aug. in Io●●. 19  words joh. 5.24.) for we believe him whose word we believe; and we understand and see him whose word we understand; h●t declares him: therefore Christ addeth vers. 45.46. And he that seethe me, seethe him that s●nt me. I am come a light into the world, that whosoever believeth on me should not abide in darkness, as john saith of the word, That was the true light, which lighteth every man that cometh into the world. And so indeed we may hear God saying to the Messiah, 
Isa 42.6 7.17.  I will give thee for a covenant of the people, for a light of the Gentiles: to open the blind eyes, to bring out the pris●o●s from the pr●son, and him that sitteth in darkness out of the pr●son house. Where ye may see that both here & also Isa 49.8.9. it is expressly showed, that he is the Covenant, viz. the Word, and ●herein the Light that reveals the Father touching the Salvation of sinners; and that the end of his coming should be to enlighten those nations and people, jews and Gentiles, which lay bound and overwhelmed in the prison of sin and ignorance; as it followeth there, I will br●nge the blind by a way that they have not known, I will make darkness light before them, and crooked things strait. And chap. 25.7.8. He will destroy in th●● mountain the face of the covering cast over all people, and the veil that is spread ●uer all nations. To the like effect chap. 29.8.24 chap. 〈…〉. chap. 11.9. All this should be, as he saith, chap. 40 5.10. When the glory (viz. the Word) of the Lord should be revealed, and all flesh should see it together: when his Arm should rule for him, and be made bare, chap. 52.10. for therefore is the Father called the Father of glory, Ephes. 1.17. and Ch●ist is said to be raised from the dead by the glory of the Father. Rom. 6. that is by the almighty Word of the Father, which is the Son, and the Father's glory, as our Wo●d or tongue is ca●l●d our glory, because it 
* Speculun enim mentis plerunque in verbis refulget. Bernard. de ordine vitae. Psal. 66.7.  express●th and revealeth us (and sometimes ruleth for us) Psal. 16 9 howsoever Gods Word ruleth for him: for as he made all things by hi● Word, which is his power, so saith the Psalmist, He rule●h by his power for ever. that is by his Word, which is the power of God Now if he rule by his power for ever, than the Messiah, who should rule for ever for him, must needs be his power: but he doth rule by his power for ever; therefore the Messiah should be his power.  
And that the Messiah should be the word of God the ancient jew, 
The ancient jews prove him to be the Word. Isa. 45.17. Hos. 1.7.  prove out of Isaiah, where it is said, Israel shall be saved by the Lord with a● everlasting salvation And also our of Hosea: I will save them by the Lord th●re God. Both which sayings jonathas translateth by the word of the Lord the●●e God. And it is not to be doubted, but that by the said word, they meant the Messiah. For in psa. 110. which as themselves affirm containeth the mysteries of the Messiah, 
Psal. 110.  where it is said, The Lord said unto my Lord etc. jonathas readeth, The Lord said unto his wo●rd sit thou on my right hand, till etc. And so indeed howsoever the words be, The Lord said unto my Lord, sit thou &c. to show that this person though he be David's S●nne i● David's Lord, yet seeing it follows there, Rule th●u in the midst of thine-enemies, it must needs be meant of the word of the Lord, because it is said, His Arm shall rule for him, that is his word; 
Isa 40.10. chap. 2.3.4. chap 51.5.  which he saith shall judge among the nations; and whereof he saith, mine Arms ●hall judge the people, and on mine Arm shall they trust: the word b●eing the Son, and the King mentioned Psa. 2. as was showed before. And Rabbi Isaac Arama upon Genesis 47. expounding this text of Psa. 14●. He sends out h●s word, saith expressly, that this Word is the Messiah, who should be God's word. 
job 19.26.  So likewise that of job, I shall see God in my flesh, etc. Rabbi S●me●n vp●n Genesis ●o●▪ gathereth thereupon that the Word of God shall ●●k fl●sh in a woman's womb. Philo that learned jew shall end th●● point, touching the nature and person of the Messiah, as himself writeth in h●s book, De Exulibus: By trad●●on we haue● (sa●t ●he) that we must expect the death of a high Pre●st, who shall be the ver● Word of G●d, void of all ●nne, as well willing as vnwi●●ing, whose Father s●ould be God, and this Word shall be the Father's w●s●em by which all things ●n this world were created.  
Now that Christ jesus was this Word incarnate, 
That jesus was the word.  the true Messiah, wh●ch (as john saith) revealeth the Father our Sa●●our himself further proveth, while when he had showed himselve to be the Word, and therein the Son of God, as above said, to those jews that counted this blasphemy, he added, 
joh. 10.36.37.38.  If I d●e not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works that ye may know and believe that the Father is in me, and I in him. As if he said, the works prove it. Therefore in another place he saith, I have a greater wi●nesse than that of john: 
joh. 5. 3●.  for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me; and etc. Now therefore let us take a short view of some few of those works or witnesses, to see how they prove it; and so proceed to the rest of the confession before Pilate. 
Luk. 11.13.  When he had cast out a Devil out of one that was dumb: some of them said, he casteth out Devils through Beelzebub the chief of the Devils: to which he answered, But if I with the finger of God cast out Devils, Noah doub. but the Kingdom of God is come upon you: that is no● doubt but the Word is now incarnate, which should come and rule for God: for the Word is the finger, Arms or power, by which he made and governed all things: 
Psa. 66. Luk. 4.33.  He rule●h by his power for ever. Therefore the Messiah who was to be●h●s Power, ●s come and worketh by ●t, because● by that power cast out Devils. Therefore ●n the S●nagouge the Devil in one possessed cried out, what have we to do wi●h thee thou Ies●s of Nazareth? ●rt thou c●me to destroy us? I know thee who thou●rt the holy one of God And Ies●s rebuked him s●ying, Ho●d thy peace, and come out of him. And when the Devil h●d hrowen him in the midst, he came out of him: And they were all amazed and spoke among themselves saying, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  What a Word is th●●? Our Evangelist will answer: All things were m●de by him. In him was life, and the life was the light of men. The life of the Word was here manifested in the sight of many, while so great a miracle was done thereby, and the li●e was the light of men to theine conversion wh●le in amazement they say, What a Word is this? for with authority and power he commandeth ●he unclean spirits and th●y come out. The Euang list will answer again The w●rd was made flesh, and we behold his glory, the glory as of the only bego t●n of the Father, full of gr●ce and truth. 
vers. 32.  And so when he ●au●ht, Th●y were astonished at his doctrine, for his word was with power. There was life therein, according a● Ch●●st sai●e The words th●● I speak they are Spiri●, and they are life; yea eternal life, joh 12 5●. as Peter says, Thou hast the words of etern ●ll life, and we believe (viz. and therefore we b●le●ue) and are sure th● u●r● the Christ the Son of the living God. S●●nt Matthew saith, 
Mat. 8.17.  Th●y brought to him many that were possessed with Devils, and he cast out the Spirits wi●h his Word, and healed all that were sieck, wi●h his Word; that is, with the power by which God the Father worketh. 
Io●. 〈◊〉 .5.  At the pool of Bethesda there was a Man that had ●●en lame eight and thir●ie years. jesus says unto him, Rise, take up thy Bed and walk. And immediately the man was made whole and walked. This could be done by no other than the Word of God, whereof the Psalmist saith, when their Fathers were in like distress, 
psa. 107 20.  He sent his Word and healed them. Upon this miracle there was great dispute between our Saviour and the jews, 
Aug. in joan. Tract 19.20.21. etc.  where●n he proved himself to be the Word of the Father, as Saint Augustin showeth on that Gospel. See also the Character of a Christian. pag 63. etc. Ies●s with clay made of spi●te healed a man that was b●rne blind: 
joh. 9.6. Ve●●. 3● 3●  Which man being brought before the Phari●es reasoned thu●; We know that God heareth not sinners: but if a man be a worshipper of God and do his will, him he heareth. Since the world began was it not heard that any man opened the eyes of the blind. If this man were not of God, he could do nothing. This unlearned man could not give such divine proofs, but by God's Spirit, that thus makes the Pharises his adversaries more inexcusable. Lazarus had lain four days in the grave. And when jesus was come with Martha, Marie and diverse jews to the place where they had laid him, at last, 
joh. 11.30.  He cried with a loud voice, Lazarus come forth: And he that was dead came forth. 
Vers. 43.  What Word could d●●e this, or any work so great, but the mighty Wo●d of God, which made the World? If then Ie●us did it by his Word it is plain that in him the Word was made flesh, and they saw the glory thereof in this miracle, the glory as of the only begotten of God. But that he did it, is manifest: for some of the jews that saw it, went their ways to the Pharises, and told them: 
V●rs. 46.47.  thereupon the Chief Priests gathered a counsel, and said, What do we? for this man doth many miracles If we let him thus alone, 
Vers. 53.  all men ●ill believe on him, And the Romans shall come and take away both our place and Nations. From that day they took couns●ll to put him to death; and did it. But this policy brought on them the judgement, it went ablute to prevent: and so must all such polecies needs do, which for worldl●e respects any way hinder God's Kingdom. Now then seeing jesus did so great works by his Word, it is plain that he was the Word, and that Word the Son that should come in the flesh, and be the M●ssiah.  
Which thing the Father himself openly witnessed by voices from Heaven: first at his Baptism when he came out of the water: 
Mat. ●3. 16.  and lo a voice from Heaven saying, 
joh. 1.33.  This is my beloved Son in whom I am well pleased. john Baptist heard this, and th●n saw the Spirit of God descending on him like a dove: and therefore bare record that this is the Son of God.  
Now no man could except against john's testimony, he was so generally believed to be holy, just and a Prophet Aga●ne when jesus prayed Father glorify thy Name; 
joh. 12.28.  Then came here a voice from heaven saying, I ha●e glorify bit, and will glorify it again▪ He had glorified the word (which is also the Father's Name, because it is his word) when so great miracles were den by it, and so many conue●ted thereby: and so it was glorified again after his death by the ministry of his Apostles and others to the healing of many, and the conversion of millions of people. Lastly at his transfiguration on the mount: 
Mat. 17.5.  beholds a voice out of the cloud, which said, This is my beloved Son in whom I ●m well pleased: hear ye him. As if he said, for he is the promised wo●d.  
To his Apostles which heard him & were witnesses of his resurrection, he gave commission to preach to all nations, and so his miracles, 
Heb. 2.3.4.  life, doctrine, and resurrection were confirmed to ●s by them that heard him: who also sealed the Truth of all with their bloods, God also bearing them witness, both with signs and wonders, and with diverse miracles and gifts of the holy Ghost. As the hea●ing of a man lame from his mother's womb, and many others manifested to his and theine adversaries. All which proved that jesus was (as he taught) the word, and that word the Son, the Messiah which was to come, and that he did not blaspheme when he confessed as much to the high Priest. 
Mat. 26.69.  For this yet do they presently spit in his f●ce, buffet h●m, smite, revile him and lead him a ●ay to Pilate, to be for this only thing put to death, this being all they could prove or he find, and that, not that he made himself a temporal King, but spiritual; for when he v●ged him with these words, Art thou the King of the jews? what hast thou done? jesus answered, my Kingdom is not of this world: if my Kingdom were of this world, etc. and when Pilate (gathering by these words that he confessed himself to be a King) therefore said unto him, Art thou a King then? jesus answered, thou spiest that I am a King. As if he said, and I must not deny it, for to this end was I borne, and for this cause came I into the world, that I should bear witness unto the truth: every one that is of the truth heareth my voice.  
This then being his plain answer concerning his Kingdom, and the true subjects thereof, we may consider in this confession these things. 1. A Kingdom acknowledged, in these words, my Kingdom: which are thrice repeated in the former of these verses. 2. That this Kingdom is not of this world, as he saith, my Kingd●● is not of this world. ●. A proof or reason thereof in these words, for if my Kingdom were of this world, then would my subjects fight that I should not be delivered to the jews. 4 A conclusion following from the premises, in these words, but now is my Kingdom not from hence. In the first there is the Kingdom of the Messiah, and that claimed by out Saviour who here calleth it his, as he saith my Kingdom. First then we will endeavour to find out of the old Testament, what the Kingdom of the Messiah was to be, whether spiritual or temporal, and where the seat thereof should be. And secondly whether this Kingdom properly belong to jesus the Son of Marie, who claims it while he confesseth himself to be the Christ and saith my Kingdom.  
Where first ye know it is already manifested, 
The Kingdom of the Messiah.  that the M●ssiah was to be the Word, and that therefore his Kingdom and government must needs be spiritual (ruling men's souls for God his Father) as was proved from the second Psalm; where indeed the Father also calleth him his King, that is one ruling for him, saying, I have set my King upon my holy hill of Zion, 
psa. 2. Isa. 40.10.  where also while he saith my holy hill of Zion, he showeth it to be his Kingdom. So of the Father it is said, His Arm (that is his word) shall rail for him. It is his Kingdom: for the Kingdom is the Lords, and he is the Governo or of his people. Therefore it is added, 
vers 11.  He shall feed h●s flock like a Shepherd: he shall gather the Lambs with his Arm: to show that Christ succeeds David as a Shepherd of the people feeding them with the spiritual food of the word; 
Fzech. 34.23. & chap. 37.21.24.  and so ruleth in his throne spiritually. He shoul be their Shepherd: ●zek. 34.23. and Chap. 2●. 22.24. So David saith, The Lord said unto my Lord sit thou on my right hand, (that is, rule thou for me) until I make h●●● enemies thy footstool. 
psa. 110.1.  Thereby intimating that all enem●es of the word shall be either subjected to the word, or confounded thereby. Therefore it is added, 
vers. 2.  The Lord shall se●de the R●d of thy strength (viz. the Word) out of Zion● to this word therefore he there speaketh saying, Rule thou in the midst of thine enemy's; 
Isa. 2. Mic. 4.  according to that of the Prophets Isaiah and Micah. Th● L●●● shall g●efoor●h of Zion, an● the word of the Lord out of Hier●s●em▪ A●d he shall judge among the Nations: He, the word shall, as the Father saith, Mi●e Arm (tha● is my Word) shall judge the people. From which places we may see, that this Kingdom was to begin to be preached in Zion and jerusalem, unto it was the Kingdom and dominion first to com● Mica. 4.8. and thence to go Forth into all the World, having no other certain seat, than there wheresoever the Word should enlighten and rule the Souls of men: 
Isa. 42.6.  therefore the Lord saith to him. I will give thee for a covenant of the people, for a light of the Gentiles: to vp●n the blind eyes etc. 
Isa. 55.3.4.  And in another place, I will make an everlasting covenant with you, even the su●e Mercies of David, Behold I have given hi● (viz. the Word or covenant) For a witness to the people, a leader, and a commander to the people. Viz. a spiritual leader, therefore he saith to him in the following words, 
vers. 5.  Behold thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee, because of the Lord thy God, and for the holy one of Israel, for he hath glorified thee: this than is the glo●ie that he gi●es the Messiah, who is the Word that he should call nations to the knowledge and obedience of the Wo●d: therefore in this sense God saith to the Word in the second Psalm, 
Psa 2.8.9.  Ask of me and I will give thee the heathen. For th●ne inheritance; and the uttermost parts of the earth for thy possession: the most remote nations shall come to the knowledge and obedience of thee; or else as it is added, Thou shalt b●eake them with a Rod of iron (that is with thy own power, as he saith elsewhere with the Rod of thy strength Psa 110.) thou shalt dash them in pieces like a potters ve●●●ll▪ that is, if they go about to h●nder thy Kingdom, will not suffer the Word to rule in their dominions but either hinder the preaching thereof, and so the reign of the Word, or do not further it, but s●t up or suffer another Word, new and contrary doctrines; a thing endangering the bruising and ruin of any Kingdom or nation, as it was of the chief Priests and jews, and may be of others, as it followeth, 
vers. 10.11.  Be wise now therefore, o ye Kings: (be wise in this point) be instructed ye judges of the earth: (be conten●ed to be instructed in the Word:) Serve the Lord wi●h fear: (viz in obeying and farthering his Word) and ve●●yce with trembling. Be glad his Kingdom may come into yours, embrace it, for it will honour and strengten yours, and no way endanger it, unless when ye neglect it: 
vers. 12.  therefore he addeth, K●sse the Son lest he be angri and ye perish from the way etc. Where to Kiss the Son is nothing else them to receive and embrace the Word of God, as ye saw proved above.  
All this is confirmed unto us in the vision which Daniel saw, that is to say, that the Messiah was to be such, and such his Kingdom for when Daniel had beheld the four beasts, 
See willer on Dan. 7.  which were four Kingdoms, the last of them, being indeed that of the Selucians and P●olomies, signified also by the two legs: Dan 2.33.40.44. the Dominion whereof should 
* vers. 12. vers 13.14.  be taken away about the time that Christ's Kingdom should come, ●he addeth; I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of day's, and they brought him before him. And there was given him Dominion and glory, and a Kingdom that all people, and na●ion; and languages should serve him: h●● dominion is an everlasting dominion, which shall not pass aw●y, and his Kingdom that which shall not be d●stroied. Lo this Kingdom of the M●ssiah must endure for ever: but than it must needs bespirituall, and last after his death; for it is after shown him, that the Messiah should soon be cut off, even a little before the destruction of the city and sanctuary: chap 9.26 and the Prophet Isaiah saith plainly, Isa. 53. that he should die for our sins, 
Isa. 53.8.9.  that he was cut off out of the land of the living, for the transgression of my people was he stricken. And he made his grave with the wicked etc. But though he should suffer and die according to the flesh, yet he should rule still as he is the Word, and more after his death then before, as it followeth: He shall see his seed, 
vers. 11.  men begotten again by the Word: He shall see the travail of his Soul, 
vers. 12.  the fruit of his death and sufferings: for when he had said, He shall bear theine iniquities, the Lord addeth, therefore will I divide him a pertion with the great, and he shall divide the Spoil with the strong, because he poured out his Soul unto death, he should have the heathen to his inheritance, & the utmost part of the earth to his possession. His Apostles and ministers should conquer Kingdoms, and bring whole nations to be subject to the Word. 
D●n. 7.18. vers. 27.  Which thing is so expounded there unto Daniel: But the Saints of the most high shall take the Kingdom and posesse it for ever: and again. And the Kingdom and dominion, and the greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most high, whose Kingdom is an buerlasting Kingdom, and all dominions shall serve and obey him. Lo the greatness of the Kingdom under the whole hea●en is given to the Saints: for Christ their Master is out of this World, yet they shall subject people to him, whose Kingdom is everlasting; therefore it is added, all dominion, shall serve and obey him: the Kingdom is given to them, yet the subjects thereof serve hi●; which could not be after his death, unless he were the Word, and his Kingdom truly sp●rituall, God's Kingdom. Which is answerable to that Prophecy or promise ●●z k. ●4: 
Ezech. 34.23.24.  I will se● up one Shepherd over them and he shall feed them, even my servant David, he shall feed them. David the type of Christ was now dead, therefore this was meant of the Messiah, who was to be David's Son; so it is added, And he shall be their Shepherd. And I the Lord will be their God, and my Servant David a Prince among them. One 
* Chap. 37.22.24.25. etc.  King shall be King to them all they sha●l have one Shepherd, who should cleanse them, and make them walk in his judgements and observe h●s Statutes; so his Tabernacle should be with them a●d he would betheire God. There is but one chief Shepherd, the rest are his minister's, and they ●ub●ect people to h●m: they are all governed and fed by the Word, as well after his ascension as before. Thus the Angel said to Marie: He shall be great and shallbe called the Son of the highest, 
Luk. 1.32.  and the Lord God shall give unto h●m the throne of his Father David. And he shall reign over the house of jacob for ●uer. For that is, he the Word should reign for ever as the one and only Spiritual King and Shepherd. And indeed at last when the jewish nation that had refused him, and was therefore scattered, should be called and brought back into their own Land, Mic. 4.6. then as it is added, The Lord shall reign over them in mount Zion from hence forth even for ever. Where he that is called the Word that should rule and judge among the nations, vers. 2.3. is now affirmed to be the Lord: to show that he is God and Lord, and indeed that his Kingdom is the Kingdom of God his Father, and that it is so meant in those places of Ezechiel above mentioned, and in others that speak of the Messiah and his Kingdom.  
Now we have already showed that jesus was the promised Messiah, 
jesus Christ preached the same Kingdom.  and consequently that he had and hath this Kingdom; but to prove that accordingly he preached the same; ye may find that when he the Word was come in the flesh, and now ready to be baptised, and so to enter upon his ministration and government, by revealing himself and thereby the Father; his precursor john Baptist came preaching in the Wilderness of judea: 
Mat. 3.1. Mark. 1.2. Mal. 3.1.  And saying, Repent ye for the Kingdom of God is at hand. As it is written in the Prophets, Behold I send my Messenger, and he shall prepare the way before me: And the Lord whom ye seek (viz the Messiah) shall suddenly come to his Temple. viz 
* joh. 18.20.  there to teach and rule spiritually, this Temple being indeed a figure of the Church where in he should rule: which came to pass not, when Antichr●st came to sit in the Temple of God as God whereof in the sequel; but when jesus Christ, who is the Word, came and declared himself in the Temple, and thereby signified his own government in his Church; which is there where the Wo●d ruleth: this was accomplished suddenly after the preaching of his forrunner john Baptist, 
Luk. 3.4.  who came (ye see) as it is written in the book of Esayas the Prophet, saying, The voice of him that crieth in the wilderness, prepare ye the way of the Lord; make strait in the desert a high way for our God. Every valley shall be exalted, 
Isa. 40.3 4 5.  and every Mountain and hill made low: and the crooked shall be made strait, and the rough places plain: (the Scriptures should be so clearly expounded) And the glory (viz the Word) of the Lord shall be revealed, and all flesh shall see it together. And a little after, 
vers. 9  Say unto the cities of judah behold your God: Behold the Lord God will come with strong hand: And his Arm (viz. the Word which is his Son) shall rule for him. For that we might be sure that this Kingdom belonged to jesus Christ, john preached, I baptise with water, 
joh. 1.  but there standeth one among you mightier than I, whose shoes lachet I am not worthy to unloose: this was Christ, who could not have understood by Scriptures, what manner of King the Messiah should be, no● have preached and wrought miracles so according to the Prophecies of him, if he had been a deceiver, and had not b●ene the Christ the Son of God: but he was approved to be the Ch●ist. For when jesus was baptised of john in Io●dan, 
M●k. 1.10. ●  and came out of the water: john saw the Heavens opened and the Spirit like a dove descending upon him. And the●e came a voice from Heaven, saying, 
joh. 1.33.34.  Thovart my well-beloved Son i● whom I am well pleased. Which coming to pa●●e as God foretold john, he saith, I saw and bare record th●t this is the S●nne of God, and consequently that his is the promised Kingdom of the M●ssiah.  
Which was soon manifested: for after john was put in prison by Herod, 
Mark. 1.14. Luk. 4.43.  jesus came into Galilee preaching the Gospel of the Kingdom of God. That is, the glad tidings of the Kingdom of God. A●d so he saith, I must preach the Kingdom of God to other cities also. Therefore he calleth his doctrine the Word of the Kingdom, saying, 
Mat. 13.19.  When any one heareth the Word of the Kingdom, and understandeth it not. So he saith, Every Scribe which is instructed unto the Kingdom of God, is like unto a man that is an howseholder, which bringeth forth out of his treasure things new & old. New, that is the tre●sures of the Gospel; and Old, that is the testimonies of the Prophets, which foretold and prefigured this grace that comes to us: 
Luk. 16 16. Luk 17.20.  Since that time the Kingdom of God is preached and every man presseth unto it. And when he was demanded of the Pharises, when the Kingdom of God should come, he answered them & said, The Kingdom of God cometh not with observation: Neither shall they say, lo here, or lo there: for behold the Kingdom of God is within you. That is, they shall not say it is in this nation or in that, in this city or in that, having the seat thereof here or there: for the Word is within you, 
Rom. 10.8.  in your mouth, and in your heart, illuminating & ruling some of your Souls, & therefore the Kingdom of God is within you. And indeed God who by voices from Heaven & by miracles approved him, had promised & foretold, that so it should be: for Behold the days come, 
jer. 31.31.  saith the Lord, that I will make a new Co●enant with the ho●se of Israel, not according to the former, when I brought them out of egypt, which my co●enant they broke: but this shall be the covenant that I will make with the house of Israel, I will put my law in their inward parts, ●ndw●i●e it in their hearts: And they shall all know me; for I will forgive their iniquity, etc. and in another place: I will give them a new heart▪ with many the like promises. Lo he would write the law in their hearts, the word should rule there, and enlighten them with the 
* Isa. 54.13. etc. 53.3. etc.  promised knowledge of God, and his remission and salvation in the death and doctrine of Christ Isa. 53. and so his Kingdom should be in their hearts and souls, within them, 
Tit. 2.11.12. joh. 8.32. Character of a Christ. pag. 329. etc.  as Christ saith; that is, when the grace of God bringing salvation was preached, and the same taught men to deny ungodliness & worldly lusts: The Truth known maketh men free, from serving sin: even as joseph was taught by the favour of his master to deny the ungodly lust of his mistress, and escape away; for so men escape the pollutions of the world through the knowledge of Christ; as did Zacheus: 
Luk. 19.8.10.11.12. to 28.  so he saith there, The Son of Man is come to s●eke and save that wh●●h is lost. And as they heard these things, he added and spoke a parable, because they thought that the Kingdom of God should immediately appear. A certain noble man went into a far country to receive for himself a Kingdom. And he called unto him his ten servants, and delivered unto the ten pounds, and said unto them, Occupie till I come etc. This noble man was Christ, who before his ascension delivered the Word of truth unto his servants, and since giveth of the same Word to others by his Spirit, and so will till his second coming: these ten servants are his ministers, and other his servants: the pounds or talents, were several portions of the Word of grace, of the mysteries of God deuers 
* Rom. 12.3. 1. Cor. 12.11.  measures of the knowledge and faith of Christ, wherein they ought to increase, and to show the fruit thereof in a holy life, also to use their skill to bring others to the knowledge and obedience of Christ, which is to give him his own with vantage: for they are Stewards of the mysteries of God, 
1. Cor 4 1.  and it is required in Stewards that a man be found faithful. Delivering nothing for doctrine, but that which was 
* Chap. 11.23.  received of the Lord by his Apostles and Prophets; neither hiding his talon of doctrine, nor teaching for doctrines commandments and opinions of men things not commanded in the Word. For as when among the Romans there was difference about meats, the Apostle said, The Kingdom of God is not meat and dr●●ke; that is, 
Rom. 14 17.  the Word of God doth not command and teach these things, which are held abonte them, But righteousness and peace etc. So may it be said for other traditions and precepts of men; the Kingdom of God is not the single life of Romish Priests, their observed fasts and feasts, invocation of Saints, the Pope's succession in Peter's chai●e, as head of the Church, private masses, drawing Souls out of purgatory, and the like; which as themselves confess are not commanded in the Word; but righteousness, peace, and all such things as are taught in the Gospel. Ministers must be faithful Stewards, and dispensers thereof by preaching; and others that have the gift by persuading, exhorting, writing and the like: As every man hath received the gift, 
1. Pet. 4.10.  even so should he minister the same unto another, as good steward of the manifold grace of God. He that had one talon dit not so, others did.  
The Citizens in the parable that hated him, and said, we will not have this man to reign over us, were such as opposed the Wo●d, or any part or portion thereof, delivered in talents, h●ting the light manifested by them; which is to despise and re●ect him the Word, that cometh to rule their hearts, to enlighten them and reign there, of whom therefore he saith, Those mine e●emies that would not that I should reign over them, bring hither etc.  
All which proofs of God's Kingdom duly considered do manifest that the Pope and church of Rome do grossly deceive and are deceived, 
The Pope can not be Christ's Vicar, nor the Church of Rome his Kingdom.  who oppose the Word of grace revealed in teaching for doctrines those precepts & traditions of men above mentioved, and diverse other strange doctrines of free will, ignorance, force of their traditions, merits worshipping of Images, with many the like, not commanded but forbidden and confuted in the Word; and yet bea●e the World in hand, that the Pope is Christ's vica●generall, head of the church, that the church of Rome is the true church of Chr●st, and so that Rome is the seat of Christ's Kingdom, that God's Kingdom is there; when yet God by the Apostles saith, 
2. joh 9 1. Tim. 6.3.  He that abideth not in the doctrine of Christ, hath not God, If any man teach otherwise, and consent not to the wholesome words, even to the words of our Lord jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing; the man of sin and his ministers proud above all other heretics; and ye see God's Kingdom is there only, where though men so n●ime sin of infirmity, yet (as is requi●ed) the Word of God is consented to, & received in all things, & not rejected in any thing it teaches.  
From all which we may reason thus. Christ is the Word revealed in Scriptures, and that Word alo●e must rule in all matters of faith, and salvation. Whosoever therefore shall not consent to that Word in all matters of faith and salvation, but shall of his own pretended authority set up for doctrines any that are not taught in the Word, or that are new or contrary thereunto, he is rebellious and an usurping Autichrist, and he that doth it in most points, and so as none other doth, he is the grand Antichrist. But the Pope doth n●t consent to that Word in all matters of faith and salvation, but of his own pretended authority sets up for Doctrines many others, that are not taught in the Word, and that are new and contrary thereunto; therefore he is rebellious, and an usurping Antichrist, yea the grand Antichrist; because he doth it in more points than ever any did, and so as none ever did; as in those particulars above mentioned, & diverse others; which we shall have occasion to prove in the sequel: here it needs not, because also many have sufficiently done it. Now from this proposition and conclusion follows another.  
They that do not consent to the Word in all matters of faith and salvation, but receive for Doctrines those new and contrary precepts of the Pope which he of his own pretended authority sets up, they are conspiring rebels, and give him the Kingdom, he power and the glory of commanding, and being obeyed in such things. But the Papists do not consent to the Word in all matters of faith and salvation, but receive for Doctrines those new and contrary precepts of the Pope, which he of his own pretended authori●●e sets up: therefore they are conspiring Rebels, and give him the Kingdom the Power and the glo●●e of commaund●ng, and being obeyed in such things.  
Both these are so manifestly true, that all that are of any reasonable understanding must needs perceive and confess as much unless, because they have not received the Love of the Truth, nor continued in the Word, they can not know the Truth, but are by God given over to believe lies; or because they teaching or rece●●ing for doctrines precepts of men, the wisdom of their w●se men i● hid, and they in God's just judgement are given over ●o such blindness, that they can not see things see evident; that is to say, 
Rom. 10.11. Psa. 66.7.  that they are rebellious and conspiring usurpers, a disobedient and gainsaying people: 
* Psal. 33.6. Heb. 1.3. Rom 1.16. 1. Cor. 1.18. Heb. 1.3. 2. Pe●. 3.7. see Character of a Christian▪ pag. 47.  For God ruleth by his power for ever; that is by the Word, which is his power, whereby he hath made, governned and upheld all things; and Christ is that Word, the power of God, and the wisdom of God. 1. Cor. 1.24. therefore when he had said, he ruleth by his power for ever, his eyes behold the nations, who obey it and who not; he addeth, let not the rebellions exalt themselves: viz. against it, or above it in any point, as psa. 107.11. they rebelled against the words of God, that is against the power by which he ruleth against Christ. But in the Pope of Rome's Kingdom, the Word is not consented to ●n all things as is requ●●ed 〈◊〉. Tim. 6.3. But rejected and opposed; he 
* Idem pag. 249. & 293.  and they are rebellious and exalt themselves against the word in many great ma●ters of saith and salvation, which it teacheth, and so above all that is called God, so that he as God sitteth in the Temple of God as God, showing himself that he is God, viz. most master in these things, one whose Word is the supreme law & must be believed and obeyed: which the Turk doth not, he gives not forth his words for laws, binding the conscience in matters of faith and salvation; as the Pope doth, and so taketh the Kingdom the power and glory from God and his Word, to himself and his errors; therefore God's Kingdom is not in the Romish church, the Pope is an usurper: and Papists, that defend or follow his laws and doctrines against the Word, are rebellious conspirators, giving to the Pope Christ's government, the Kingdom, the power and the glory, choosing rather to be ruled by him, then by the Word, and so rejecting Christ, and his Kingdom, they break his bands asunder, and cast his cords from them. In further proof whereof, 
Psa. 2.3.  observe; He, who is the Word, saith to his Disciples, 
Luk. 10.8.9.  Into whatsoever city ye enter, and they receive you, say unto them the Kingdom of God is come near unto you; that is because in their preaching the Word is come to rule and enlighten them in all things needful to salvation; the Arm that should rule for God is come, the Word of which is said, He shall judge among the nations; and to whom is said, Rule thou in the midst of thine enemies: 
vers. 16.  for he said then to his Apostles, He that heareth you, heareth me: (viz. me the Word) and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me; viz. whose Word I am, 
vers. 11.  and who should rule for him: therefore he saith there, And if they receive you not, say unto them, the very dust of your city, we w●pe of against you: notwithstanding be ye sure of this, that the Kingdom of God is come nigh unto you. viz. in the Word there preached, though they will not receive him to rule them, but 
* Psal. 107.11. Dan. 9 5. Rom. 10.21. Mat. 21.43. Chap. 23.37.  rebel against the Word, and conspire to expel him and his Kingdom out of their city.  
First then we see, that this being the fault of jerusalem, of the chief Priests, and other jews, who gainsaied his doctrine, put him to death and persecuted his servants, Therefore (saith he) say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Often would I have gathered thy children together, as etc. and ye would not. Behold your house is left unto you desolate, for I say unto you, you shall not henceforth see me (viz. me the Word) till ye say, blessed is he that cometh in the Name of the Lord. viz. with the Word, and Truth revealed.  
And secondly hereby also we may see the great wickedness of the Pope and Church of Rome, 
Vers. 13.  who also shut up the Kingdom of God against men, like the Scribes and Pharises, 
Luk. 11.52.  neither entering in themselves, nor suffering others that would: for they also, take away the key of knowledge; they will not suffer the (Word manifested in) Scriptures in diverse points of faith and salvation to be preached among them, nor read in a known tongue, but fight against the doctrine of Christ and his Apostles, persecute the professors thereof, give their traditions 
* Concil. Tri. Sess. 4. Mark. 7.13.  equal authority and reverence with the Word, obey them more; and indeed make the Word of God of none effect with their traditions, and in all these things conspire and rebel against the Word, and expel him and his Kingdom out of all their Cities, Villages and Houses.  
Which in some degree is also done by such carnal and feigned Gospelers, as call themselves Protestant's, and yet are enemies to preaching, hearing and writing; or what worse is set up new and contrary doctrines against the Word of Grace, such as those of Pelagius, Arminius and others: for false doctrines are by Christ called tares, 
Mat. 13.25.  and he that soweth them is judged an enemy of Christ and his Kingdom; and if that be true which our Saviour saith of Neuters and lukewarm Ministers, Who do not seek the Kingdom of God, and the righteousness thereof, but their own gain, ease or honour, He that is not with me is against me, 
Mar. 12.30.  and he that gathereth not with me scattereth: How much more will they be found against the Word, who either oppose and scorn preaching, or set up new and contrary doctrines, hindering his absolute reign, and the peace of his Kingdom? this do all Heretics and Seducers, who bring in another word to rule in matters of faith and salvation. Their word eats at the Word and Kingdom of God, 
2. Tim. 2.17.  and so at the root like a canker, or gangrene: and therefore they are seditious Preachers in God's Kingdom, moving people to fall from God's word & obedience, to theirs; and what in them is, 
●. Thef. 2.16.  Forbidding men to speak to people some things of the Gospel that they might be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.  
This Kingdom Christ had in some, 
Christ had and hath this Kingdom.  as in the Apostles & many other Disciples & believers, who by the Word were regenerated & governed in all matters of faith and salvation: and to such, he, the Word, 
Mat. 19. 2●.  saith, Ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye shall also sit etc. and inherit everlasting life. 
Chap. 24.14.  This Gospel of the Kingdom shall be preached in all the world for a witness to all Nations. Walk worthy of God, 
1. Thes. 2.12.  who hath called you to his Kingdom and glory. Who hath delivered us from the power of darkness, 
Col. 2.13.  & hath translated us into the Kingdom of his dear Son. This Kingdom he commended to his Apostles & Ministers, saying, Seek ye the Kingdom of God & the righteousness thereof. All power is given to me in Heaven & in Earth. Go ye therefore & teach all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and lo I (viz. the Word) am with you always even unto the end of the World. As if he said, because all power is given to me, therefore ye may go into all Kingdoms of the world and teach the Gospel, no man, no King ought to forbid you: because if they do not subject to him, it is said, 
Psal. 2.  He shall bruise them with a rod of iron: and again, Be wise now therefore, o ye Kings: Kiss the Son lest he be angry etc. And when after his resurrection they asked of him, 
Act. 1.6.7.  saying, Lord wilt thou at this time restore again the Kingdom to Israel? He said unto them, it is not for you to know the times and the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you, and ye shall be witnesses unto me, both in jerusalem, and in all judea, and in Samaria, and unto the uttermost part of the Earth. 
Act. 26.17.  I now send thee to the Gentiles to open their eyes, to turn them, 
Dan. 7.27.  etc. Wherein that of Daniel was fulfilled, The greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most high, whose Kingdom is an everlasting Kingdom, and all dominions shall serve & obey him. For thief brought whole Nations to the knowledge & obedience of Christ: so that Paul saith, From jerusalem & round unto Illyricum, 
Rom. 15.19.  I have fully preached the Gospel of Christ. He turned people from darkness to light, & from the power of Satan unto God. The Pope and Papists turn men from light to darkness, and so from God to Satan. Peter did not so.  
And with what weapons did they subject men, 
The weapons of this Kingdom. Heb. 4.12.  save with the sword of the spirit, the Word of God, which is the power of God to salvation? For the Word of God is quick & powerful, & sharper than any two edged sword, piercing etc. Therefore saint Paul saith, The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds: casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. viz. to the obedience of the Word: for this sword, or spirit of his mouth, is the Rod of his strength, his own divine power and virtue, unto whom is said, Rule thou in the midst of thine enemies. As in Kingdoms of this world, if any subject hold but one castle or town against the right and power of his lawful King, he is judged a traitor, an enemy, and his partakers Conspirators; so is it if a man maintain but one error, one strong hold against the knowledge of God; much more if he hold diverse as Pelagius did; or many with a high hand, as the Pope doth 
* Moulin Buckler of the Faith.  about free will, merits, justification, purgatory, supremacy, the Church of Rome, Priests marriage, praying to Saints, worshipping Images etc. Who yet will be obeyed and defended in thief and other his errors; and so he is by all Papists; which proveth him the grand Antichrist, and them rebellious conspirators, maintaining strong holds of error and sin against the Word and Kingdom of God. Saint Paul saith of some that were with him, These only are my fellow workers unto the Kingdom of God: 
Col. 4.11.  that is in those regions, where with him they preached the Gospel, and established men in the obedience, knowledge & truth thereof; and as Apollos who mightily convinced the Adversaries by the Scriptures. 
Act. 18.28.   
And where as some do not obey but resist the holy Ghost, as S. Steven said and are gainsayers, Heretics, enemies, 
Act. 7.51.  and neglectours of this free grace of God offered in the preaching and manifestation of the Word, whereby men are made true Subjects of this Kingdom; this comes to pass as Christ said to some proud and obstinate jews, ye believe not, because ye are not of my Sheep. My Sheep hear my voice, & I know them, and they follow me: 
joh. 10.26. vers. 14.  Therefore he who is the Word, and therein the light of the World said unto them, I am known of mine, 
* see charac. of a Christian. pag. 303.  not of others to whom it is not given: It is given to you to know the Mysteries of the Kingdom of heaven: but to them it is not given. 
Mat. 13.11. Chap. 11.25.  The Father hide them from the wise and learned and revealed them to babes; because it seemed good in his sight. 
* Rom. 11.7.  Israel hath not obtained that which he seeketh for; But the election have obtained it, and the rest were blinded. Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 
joh. 12.35.  Which being also the case of diverse proud Papists and Pelagians, who do not hear, receive and read the Word, much less with loue● of the Truth; no marvel if they know not whether they go, that is, that they talk so much against the promised perseverance of the Saints, 
Luk. 19.47.  and certainty of salvation. For such as do not delight in the Word, but rather maintain diverse strong holds of error against the same, can not have a sense thereof, nor consequently that they are true Subjects of this Kingdom, but rather of the contrary: for therefore Christ, who is the Word saith, Those mine enemies, which would not that I should reign over them, bring hither etc. and in another place, This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved, or discovered, This shall all such know to their cost, when the Lord jesus shall be revealed from Heaven with his mighty Angels: 
2. Thess. 1.7.  In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ: and so that are not true Subjects of this Kingdom. 
joh. 3.  But, saith Christ, he that doth truth cometh to the light, that his deeds may be made manifest that they are wrought in God. And so, that he is a loveing and an obedient subject of this Kingdom; as diverse are, in diverse Cities and Kingdoms of this World; and as all should be. Thus than we see that Christ had and hath the Kingdom, and what it was, and is.  
Now we are to see what it is not, 
Christ's Kingdom not of this World.  which our Lord telleth us, saying, My Kingdom is not of this world. This hath partly appeared already, because as we proved, this his Kingdom is the Spiritual reign of the Word, and therefore not of this World, and consequently not any thing prejudicial or deragotory to Caesar's, as his accusers pretended. The malicious and subtle jews, that they might be sure to lay such things (whether true or false) to the charge of Christ as might certainly procure his death, thought no accusation so like to prevail with ‛ Pilate, Caesar's Deputy, as to say that he moved sedition, and laboured to bring the people from Caesers to his own obedience, and so to get the Kingdom from Caesar to himself. This they thought Pilate durst not but question, & strive to prevent, though it were with the death of Christ; and that whether he were found guilty thereof, or no: therefore they say, we found this follow perverting the nation, saying, that himself is Christ a King: and after He that maketh himself a King, speaketh against Caesar. 
Luk. 23.2.  Whereas that was not to move sedition against Caesar: for on the contrary he said, Give unto Caesar the things that are Caesar's, 
joh. 19  and to God the things that are Gods. Wherein though indeed, he seek God's Kingdom also, (viz. that men would be ruled by God's Word in all things) and consequently his own Kingdom, because he is the Word of God by which all men should be ruled; yet when he seeks this, he neither hindereth nor endangereth Caesar's Kingdom, but rather helpeth and stablisheth it.  
For if God's Word enjoin subjection to Princes, 
Christ's Kingdom stablisheth Caesar's.  than God's Kingdom ratifieth and establisheth Caesar's Kingdom, and Christ the Word, who ruleth for God, ruleth people in this point, and maketh them more obedient, then otherwise they would be: for there is no greater tie of subjection in subjects to Princes, in children to Parents, in wives to husbands, in servants to Masters, than the bond of religion; because thief and all others that own subjection to any, shall find their duties commanded in the Word, 
* 1. Pet. 2.13.17.18. etc. Ephes. 6.1.5. Rom 13.1.  as they are often: so that if either Princes, Parents or Masters do not find themselves duly obeyed, let them confess that it is, because they seek not God's Kingdom, they do not carefully cause their subjects, children and servants to hear and reverence the Word, which enjoineth subjection in all thief, and namely in subjects to Princes, and Magistrates; while he who is the Word of God saith, Give unto Cesar the things that are Caesar's. Viz. tribute subjection, honour, etc. and after by his Apostle, Let every Soul be subject to the higher powers, etc. for this cause pay ye tribute also etc. & to the like effect in diverse others places, whereof more in the sequel: Therefore not only to pilate's question, but also against the accusations & suggestions of the jews & all others, he saith, 
* Audite judaei & Gentes, audi circumcisio & praeputium, audite omniae regna terrena; non impedio dominationem vestram in hoc mundo, regnum enim meum non est de ho mundo. Aug. in joan. Tract. 115. Regnum se Christus habere concedit, sed non qui alios expellat. Tol. in 10.18.  My Kingdom is not of this world; as if he said, mine accusers pretend love and true allegiance to Cesar, in having great care of his right, that I should not usurp nor disturb his Kingdom, nor any part of his government, nor did I ever: for my Kingdom is not of this world. The Kingdoms of this world often endamage & endanger one another by worldly polecies, secret practices, & open hostilities, whereby the greatness of one Kingdom often rises out of the ruins of another; and imbred rebels sometime accheive their Sovereign's throne by clandestine practices, and crafty insinuations; but there were no such devices used by Christ; he did not as Absalon, 
1. Sam. 15.2.3  who rose early, and stood by the way of the gate, and when he saw any man that had a controversy to come before the King for judgement, he called him, and with insinuating speeches inveighed against the government, and wished himself a judge to help them, but on the contrary, when one came to Christ, saying, Master cause my Brother to divide the inheritance; he answered, Who made me a judge or a divider? so far was he from seeking any worldly government. 
Luk. 22.24.  Neither did his doctrine allow, but expressly forbidden it in his Disciples. For when there was a strife among them, which of them should be gratest, He said, the Kings of the Gentiles excercise Lordship over them, and they that exercise authority over them are called Benefactors; But ye shall not be so; but he that is greatest among you, let him be as the younger, and he that is chief, as he that doth serve. 
1. Pet. 5.3.  Where whatsoever the Papists say to the contrary, he would have among them no supremacy or dominion as Lords one over another, like as in the Kingdoms of this World; but he that was greatest among them by reason of his age, or being first called, which is all the greatness or Priority Christ would here acknowledge, he should be as the younger, that did serve in some kind. Rightly therefore doth he say against the suggestions of his Accusers, my Kingdom is not of this world: thereby showing that his Kingdom hath no worldly or pompous dominion, & so doth nothing hinder nor hurt Caesar's; as even Pilate himself found & testified, when after examination had of the matter, He went out unto the jews, 
Io●. 18.38.  and saith unto them, I find in him no fault at all. 
Chap. 19.12.  Which thing he affirmed twice or thrice; yet for all this his adversaries envying, & hating his doctrine and fame. Cry out, saying; If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a King speaketh against Caesar. As if they said Cesar is King here: In this land, we have no King but Caesar. He therefore that makes himself a King here, speaks against the right and prerogative of Cesar, whose Kingdom can not be in safety while this man is suffered to preach: his doctrine draweth them to the obedience of another King, and it standeth not with the safety, and policy of a Kingdom to suffer it: for when Pilate said, he found not that fault in him; 
Luk. 23.5.  this is all the prose they bring of perverting the Nation, saying, He stirreth up the people, teaching throughout all Iury. His teaching is that which they will needs account dangerous.  
This is that which they and other obstinate enemies of the Truth did ever pretend, that the Kingdom of God, 
jews account Christ's preaching dangerous to the Nation.  viz. the preaching of the Word disturbeth and hindereth the peace of Kingdoms and endangereth their being, at least their well being.  
First because they wilfully persuade themselves that the Neighbouring Kingdoms, which are of contrary religions will the sooner invade and spoil them.  
Secondly because they also will needs be persuaded that the daily preaching of the Word makes the hearers stout & stubborn against their Kings and Governors.  
For the first, 
They say that it would cause an invation.  this was the wilful opinion of the cheise Priests and Pharises, that if Christ's doctrine were suffered to be preached and followed, the heathen who were otherwise affected would invade and ruin them: therefore upon report of that great miracle of raising Lazarus, they say, What do we? for this man doth many miracles. If we let him thus alone, all men will believe on him, 
joh. 11.42.  and the Romans shall come, and take away both our place and nation: therefore die he must. What do we? as if they said, what sluggish Governors are we? how dull, how sleepy? how negligent in our offices? how careless of our country's safety? how improvident in preventing foreign invasion, that we suffer this doctrine to carry so many away after it, to incense the Romans that worship other Gods, and that are so zealous of their honour, that they brook not to see any more honoured then their own idols, and that if a few follow him, it must needs vex them, but if we let him thus alone, thus to work miracles for confirmation of his Doctrine, all men will believe in him, it can not be avoided; and then the great and iwincible nation, the most puislant Romans, must of necessity be much more ptovoked to jealousy, envy and wrath, and consequently to take away both our place and nation: Our place, that is where our God is somewhat worshipped in sacrifices etc. This is somewhat, and better this then none at all; if we go any further, to suffer a deal of preaching of a new law and Kingdom; that is further from the heathen religion, and so we may anger them more and lose all; seeing in policy to please them, we should rather come nearer them, at least in things indifferent.  
Therefore also when Paul preached at Thessalonica, 
Act. 17.5.  The jews which believed not moved with envy gathered a Company, and set all the city on an uproar, and drew out jason and certain brethren unto the rulers of the city, crying, These that have turned the World upside down are come hither also: and these all do contrary to the decrees of Cesar, saying that there is another King one jesus. Whence we may see that though they knew, that jesus had long before left this life, yet they wilfully infer that his followers contest to have him to be another King beside or against Caesar, 
jews say that preaching disturbeth Caesar's Kingdom.  and that this Kingdom, in the preaching of the Word, turned the World upside down, and so disturbed, dishonoured and endangered Caesar's Kingdom. And this the high Priest and Elders say of saint Paul, We have found this man a pestilent fellow, 
Act. 24.5. And mo●eth sedition.  and a mover of sedition among all the jews throughout the World, and a ringleader etc. That is by preaching jesus Christ, and obedience due to him; as if they said, this doctrine maketh them stubborn and seditious against C●sar, and his ministers. This or the like hath been and ever was the wilful assertion of all enemies of the truth, whether Infidels or Papists and other heretics, and profane scoffers of preaching and hearing: but against this out Saviour saith, my Kingdom is not of this World, and consequently hurteth not the tranquillity of temporal Kingdoms, but rather makes them flourish and excel in justice and honour, as the experience of all ages hath openly shown in the sight of all traducers of the Word preached.  
And first that the same doth not make nations of a contrary religion the more ready to invade them: 
Preaching of the Gospel doth not cause invasions.  or if it do, the more the true preaching of God's Word is maintained by a Prince in any Kingdom, the more doth God defend that King and Kingdom from invasion and ruin, and to the honour thereof turn the destruction upon his and their invaders and enemies. David was a great lover and maintainer of the teaching of God's Word, also of prayer, reading, & holy conference: for these have their due and how exceedingly did his Kingdom flourish, and he prosper, and prevail against the enemies thereof? 
2. Chro. 1●2.  And Asa did that which was good and right in the eyes of the Lord, He took away the Altars of the strange Gods, and the high places, and broke down the Images. And commanded judah to seek the Lord, & to do the law, & the commandment. And the Kingdom was quiet before him. Mark here quiet, & free from sedition: And when Zerah the Ethiopian came out against him with a thousand thousand and three hundred charets. Asa cried unto the Lord, and he smote the Ethiopians before Asa and judah. So that the Prophet said to them, 
Chap. 15.2. Chap. 16.2.7.  The Lord is with you while you be with him. But if ye forsake him he will forsake you; as this Asa found, when after leaving to trust in God, he sought to the King of Syria and relied on him, 
Chap. 17.3.4.6.7.8.  The Lord was with jehoshaphat because he walked in the first ways of his Father David, & sought not to Balaam, but to the Lord, and Walked in his comandements and took away the high places, and sent diverse priests and others; who took the book of the law of the Lord with them, 
Vers. 5.10.  and went about throughout all the cities of judah and taught the people. Therefore the Lord established the Kingdom in his band, and all judah brought to jehoshaphat presents, & he had riches and honour in abundance. And the fear of the Lord fell upon all the Kingdoms of the lands that were round about judah, so that they made no war against jehoshaphat: but some of the Philistines and Arabians brought him presents, and he waxed exceeding great: behold here ye traducers the fruit of due preaching and teaching. Hezekiah also did that which was right in the eyes of the Lord, 
Chap. 31.20: 21. Chap. 32. Chap. 34.  wrought great reformation among the Priests and people, to seek God; wherefore he prospered, and God delivered him and his from the great Host of Senacherib. josiah also purged judah and jerusalem from the high places, renewed the covenant between God and the people, and caused the book of the Law to be read and observed; Wherefore it was said to him, thou shalt be gathered to thy grave in peace, and that evil should not come upon the city in his days. The Emperor Constantine, notwithstanding that in a manner all his Predecessors were Pagans, most of them persecutors, Maxentius and Licinius sharers with him in the Empire, heathen Tyrants, persecutors, and his enemies: and though (besides an infinity company of heathen people) almost the whole Senate of Rome were of the heathen faction, and so continued after him; yet did he embrace the Christian Religion, fight for it, seek to propagate it, called a general Council to repress the Arrian heresy, afther the council caused the books of the Arrians to be burned, and greatly loved and furthered the preaching of the Gospel, and all the truest Professors thereof; and how exceedingly did God defend him from his mightiest enemies, and bring them into his subjection? In so much that some have thought, that that which is spoken in the Revelation of a man child, 
Reu. 12.  which the Church should bring forth, that should rule all Nations with a rod of iron, was fulfilled in him. But to come nearer our own times. Popish error and superstition had greatly corrupted the Christian Religion and doctrine in many parts thereof, when God raised up in France, Waldo a mean man, who yet studying the Scriptures, discovered many of their errors and abuses, and had many followers; who were mightily & miracalously preserved for a long time; and though in the end they were vanquished by the Beast, that for a time should war with the Saints & overcome them: 
Reu. 13.7.  yet because the Scriptures show, that the Beasts Kingdom must also go to wrack; God at last raised up against it Luther, a Mean Monk, a private Doctor, who notwithstanding that he & his Protector the Duke of Saxony, were exceedingly opposed and persecuted by the Pope, the Emperor, and other mighty adversaries; yet were they delivered and wonderfully prospered and prevailed. The like might be showed of diverse other Princes of Germany, who in man's sight were but weak in respect of their adversaries, and yet maintaining the preaching of the Gospel, and the expulsion of Popery were marvellously defended, and prospered. King Edward the Sixth expelled Popery out of his Kingdom, maintained & furthered the preaching of the Gospel, and though he were but a child, how yet did God bless and defend him from his mightiest enemies? Queen Marie leaving the Kingdom Popish; Queen Elizabeth again excluded Popery, 
See the thankful Remembrance.  commanded the preaching of the Gospel & punishment of Popish Priests for their seditious intrusion; and yet though she were but a Woman, and found the Kingdom in weak estate, and had at her entrance great adversaries, as the Pope, Spanie, France, yea & Scotland also; beside discontented Popelings and Rebels in her own Kingdoms of England and Ireland; yet she cleaving to God's cause, and maintaining it with all her heart, was not only miracalously defended from all foreign enemies and homebred Conspirators, but also acheived many glorious Victories, and grew a terror to her mightiest adversaries; so truly doth God seek their Kingdom, that sincerely seek his, as David did.  
And here let no man object the late losses that protestant Princes, Kingdoms & provinces have sustained. 
An objection of late losses with the Reason of them.  For if the Word of God had in these later times been countenaneed, preached, and furthered with that sincerity, and zeal of advancing Christ's Kingdom, and received with that affection, joy, reverence and obedience, and that the Princes of the reformed Churches had all stuck to God's cause, and to one another, as zealously now, as in those former times, these damages could not have befallen them. It is said of Hezechia that in every work, 
2. Chro. 31.21  that he began in the service of the house of God, and in the law, and in the commandments to seek his God, he did it with all his heart, and prospered. If then Princes in doing the things they did, have not done them with all their heart, but coldy, slowly, sparingly, not timely, nor without great importunity, and that to stop men's mouths; If in policy or for worldly ends, they have connived at popery, suffered supplies and materials of war to go to their adversaries in religion, thought they might so far permit help to both sides; 
2 Chro. 26.2.7.  or with Asa have sought and made lauges with the adversaries of religion, and relied on them; no maivaile if their defensive wars at home, and their undertake abroad have not succeeded well, which otherwise must needs have prospered. For if Princes that are men be sometime true, and firm to those their confederates of the same religion, that mutually seek the good of each others Kingdom; how much more, must God needs be always sure to those that sincerely seek his Kingdom? seeing he is justice itself, and Truth itself, yea almighty & therefore of power to do more for such as cleave to his cause, than Kings can for those that adhere to them. 
Vor●. 9  For the eyes of the Lord run to and fro throughout the whole Eareh, toshew himself strong in the behalf of them, whose heart is perfect towards him. Thus than the due preaching of the Word, doth not make the enemies thereof invade the Nation that hath the same in esteem, or if it do, God turns the shame & loss upon the Invaders thereof, to the greater honour of such as stick to his cause sincerely, and with true zeal, as in England in the year 1588.  
Indeed true it is, 
Maintenance or sufferance of Heresies causeth seditions and invasions.  that when Rulers hinder God in his ordinances, by suffering the preaching and maintenance of errors, as that is plainly repugnant to Christ's Kingdom, to the reign of the Word revealed; so hath it much infested and disturbed the peace of all such Kingdoms as have permitted it. I might instance in the jews, 
joh. 11.48.  who being in policy hinderers of the Word, and suffering and maintaining the opposers of Christ's doctrine, came the sooner to destruction. Howsoever this did the Arrian Heresy in the times of the Emperor's Constantius, Constans and Valens; A short time sufficeth not to recount the troubles, seditions, wars, losses and bloodshed that followed thereupon, mentioned by Vincentius Lerinensis 
* Ne enim tantum affinitates, cognationes, amicitiae, domus, verum etiam urbes, populi, provinciae, nationes, universum postremò Romanum Imperium funditus concussum & emotum est. Vin. count. Haer. cap. 6.1. King. 4.24. etc. Chap. 11.4.9.14. Chap. 12.15. , as an example of God's judgements following the Suffererers and Supporters of error. And that not only intestine among themselves: but indeed the Emperors and Rulers permitting such errors, and the ambitious rising of the Popish Primacy, together with the intrusion of his authority and heathenish superstition, who now began to make the Word of God of none effect, with his pretended power & traditions, God in justice suffered and sent the Goths & Vandals, and other heathen Nations to invade and spoil the Empire and Churches of Christendom: according to that which he did to the house of Solomon, who while he walked in the ways of David his father had peace, prospered and grew rich and mighty, but when his Wives turned away his heart after other Gods, the Lord was angry with him, and stirred up Adversaries unto Solomon, Hadad the Edomite & Rezon, who did him & his Kingdom much harm; also jeroboam the Son of Nebat; and finally rend ten Tribes from Rehoboam his Son: who harkened not unto the people: for the cause was from the Lord: who used this his austere answer as a means to punish his and his father's idolatry. Even as also in the time of the judges, 
jud. 3.7.8.  when the children of Israel did evil in the sight of the Lord; forgot the Lord their God, and served Baalim, and other Idols, it is said, 
Vers. 12. Chap. 4.2.  Therefore the Lord sold them into the hands of their enemies: The Lord strengthened Eglon the King of Moab against Israel. The Lord sold them into the hand of jabin. 
Chap. 6.1.  The Lord delivered them into the hand of Midian. Again, 
Chap. 10.7.  Again, He sold them into the hands of the Philistines, etc. 
Errors are in effect idols. Heb. 13.8.   
And let no man say here, that the maintenance or sufferance of Heresy is a less sin in Princes, than the maintenance or sufferance of Idols. For Christ is the eternal and unchangeable Word of God: jesus Christ yesterday and to day, the same also for ever. Whosoever therefore setteth up any new, or contrary word against the Word of his grace, he setteth up an idol to be of men believed and reverenced: The errors of Heretics are strange Gods, as 
a Qui sunt D●j alteni, nisierrores extranei, quos ignorabas, id est novi & inauditi? Vine. Lerien. aduer. haeres. cap. 15 Photinus creditan sibi plebem Dei persuadere coepit, ut sequeretur Deos alienos, id est, errores extraneos, graviter disputaret ac scriberet. Idem cap. 16.  Vincentius Lirenenses showeth. And therefore when Saint john, who affirmeth Christ to be the Word, had said of the Father, 1. joh. 5. We are in him that is true in his Son jesus Christ (that is true in his Word.) This (viz. this Word, this Son) is very God and eternal life; he addeth, Babes keep yourselves from Idols. Viz. from all idols, as well errors as others. For while he saith of the Word, which was in the beginning, this is very God; it followeth that whosoever sets up a new and contrary word, sets up an Idol or false God, and is therein an Antichrist: for therefore he saith of Cerinthus, Ebion and other Heretics, and Deceivers that brought in a new and contrary word, (Chap. 2.) even now are many Antichrists: such as would not have the revealed Word of God to rule in some matters of faith and salvation, but therein give the Kingdom to the idols of their own brain, as all Heretics do.  
And here because 
b juxta Apostolicam comminationem ●elagiano illi provenisse cernimusluliano. Idem cap. 40.  julian was a Pelagian, take an example in the Pelagians; who affirmed, that 
c Ex Aug. de nupt. Homo non na●●●tur cum originali peccato: peccatum originis non est peccatum: quiae non est volun tarium.  Original sin is nothing, and doth not make men guilty of death. Contrary to that Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. And vers. 16. The judgement was by one to condemnation. Vers. 19 By one man's disobedience many were made sinners.  
Also for the free Will of an unregenerate man to conversion: They affirmed 
d Epi. Hila. ad Aug. Arb●●riū ad hoc liberum asserunt, ut velit, vel nolit admittere medecinam Eph. 1.19. ●.  the will to be so free, that it can of it own accord admit or refuse cure: and so that those that have sinned may by the power of nature repens without inward grace from the Spirit. Contrary to that Ephes. 2. Ye were dead in trespasses and sins. joh. 5.25. The dead shall bear the voice of the Son of God, 
e Non quia v. ● vunt audiunt, sed audiendo reviscunt. Aug. in 10. t. 19  and they that hear shall live. Being borne again not of corruptible seed, but of incorruptible, by the Word: not of blood etc. Which places show that an unregenerate man hath no more power actively and of it own accord to admit or refuse the regenerating power of God's Word and Spirit, than a dead body hath to raise itself: 
joh. 1.9.13.  which might be showed in the conversion of Paul; Indeed there is a passive power in the elect, who by God are made as fit to receive illumination & regeneration by the Word, as a kandle unlighted is to receive light by another; which power is not in blocks and stones: but the kandle that is near the light, doth not light itself; no more is man lighted, but by the Word, the true light that lighteth every man that cometh into the world. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. Therefore the Apostle saith, 
* Eph. 2.3. to 10. jer. 31.33. joh. 15.6. Rom. 5.5. Philip. 2.  that the exceeding greatness of his power to us-ward who believe, is according to the greatness of his power, which he wrought in Christ, when he raised him from the dead: that it is of his grace and gift. God saith. I will put my Law in their inward parts etc. I will give you a new heart, and a new spirit. Christ saith, Without me ye can do nothing. The love of God is shed abroad in our hearts by the holy Ghost. It is God which worketh in you both to will and to do of his good pleasure.  
Also touching the signification of the word grace, They affirmed, 
a Ex Aug. Epi. 105. gratiam illam, quam volebat I'elagius sine ullis praecedentibus meritis dari, esse humanam naturam in qu● conditi sumus etc.  By grace is meant nature endued with reason and will; contrary to that Ephes. 2. By grace ye are saved through faith, and that not of yourselves, it is the gift of God. Also touching the cause of the increase of grace, They affirmed 
b Ex concilio Diospolitano, Gratiam Dei secundum hominum meritae dari. & Aug. de bono persever. Cap. 2.  that by the works of nature man promeriteth (or gaineth) the aid of grace. Contrary to that Ro. 9.16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. And 1. Cor. 1.7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? And thus also they made foreseen faith and good works to be the 
c Ex Hilar. Epist. Praedestinationem ad id valere contendunt, ut eos Praedestinaverit, vel praesciverit vel eligere proposuerit, qui fuerant Credituri. Ex Prosperi Epis. ad Aug. Eos Praedestinasse in Regnum suum, quos gratis vocatos diguos futuros electione, & de hac vitae bono fine excessours esse praeviderat.  causes of praedestination. Contrary to the Scriptures, which show faith and good works to be fruits of election, and of his free grace in electing us to be engrafted into Christ the true vine, in whom we bear fruit. joh. 15. Eph. 4.5.6. He hath chosen us in him before the foundation of the world (not that we were, but) that we should be holy and unblamable before him in love, etc. 2. Tim. 1.9. He hath saved us & called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus before the world began. Rom. 9.11. to 20. The children being not yet borne, neither having done any good or evil, that the purpose of God, according to election might stand, not of works, but of him that calleth etc.  
Thus than they presumpteoufly held (against God's Word which should rule, against 
* Ephes. 156.  the good pleasure of his will, and against the praise of the glory of his grace) that a man is without original sin, at least that it makes him not guilty of death; that such a man in the state of nature may of his own free will, either resist Gods converting power, or repent and be regenerated, and that without the help of God's grace and Spirit; or if by grace, or at least by help thereof, yet by grace in meant nature endued with reason and will; or if it be by aid of God's grace, yet by the works of nature man promeriteth that aid of grace: and what more is, the works of nature, viz. the well using of free will and natural power is the cause of Predestination; and so in effect of redemption, of vocation, justification, glorification & all: which their gross errors (being also followed and mantained by the Arminians of our times, as the 
* Pelagius rediviws: Parallelismus. With the second Parallel.  Parallel proveth) do take the Kingdom, honour and power from the Word of God, from grace which should reign, Rom. 5.21. and give it to nature and the foreseen works thereof, yea all the honour and power of election, conversion and salvation from God, and his free grace and Power in Christ, and give it to nature and the works thereof.  
Thus while they presume to make to God a mind & word out of their own, no marvel if they, to these errors, add others as presumptuous against the perseverance of the Saints, and certainty of salvation. For how should they believe perseverance, that give so much, and even perseverance itself, where it is, to frail nature? Men that are called into the grace of Christ, 
Gal. 1.6.  Men that stand by grace (Rom. 5.2.) and that are 
* Rom. 6.14. Gal. 5.4. Reu. 9.1. Isai. 14.13.14  not under the Law, but under grace, will easily believe, that they that thus highly exalt nature are fallen from grace: Even as the Star is said to fall from heaven, who would exalt his throne above the Stars, and be like the most high; that would be universal Bishop, usurp Christ's place, and take the Kingdom, the power and the glory from the Father and his Word, and give it to himself and his traditions and errors of free will, merits, satisfactions etc. And how then should they but fall away and doubt of the certainty of salvation, who build upon such rotten foundations of their own? the Saints may be more certain: for their perseverance and assurance is built upon a surer Word: and not on such Pelagian and Popish dreams & novelties, which indeed are doctrines of this World and Antichristian, not the Word of that Kingdom, which is not of this World; 
joh. 8.44.  but errors coming from the Father of lies, doctrines of devils, and so mere Idols: clean contrary, ye see, and opposite to the whole purpose and scoape of God's truth and new covenant of grace revealed in the Gospel, as might be showed more at large, if many others had not already done it.  
The Pelagians therefore and Demipelagians, Papists, Arminians and others of that stamp, who thus bring doctrines contrary to the Word of grace, 
Act. 13.8.10.  as with Elimas the sorcerer they turn away Princes and Magistrates from the faith, and are therein children of the devil, and enemies of all righteousness, perverting the right ways of God; so do they not less than set up Idols, other words to rule men's souls, and to be reverenced, believed & followed, and consequently draw the judgements of God on that Kingdom or nation whereinto they intrude them, and are therein no better then seditious preachers in Christ's Kingdom, movers of rebellion and apostasy against Christ, if not traitors to those Princes also, whom they persuade to receive them, to the extreme danger and hazard of their Kingdoms: (as Bishop Carlton also proveth pag. 214. against the Appealer) because God almighty, that is ever just, must needs do to them, if they do not repent and amend, as he did to those Emperors and Kings, that suffered thief and the like errors in Saint Augustine's days, when the Goths and Vandals overran all: and as before that he had done to Solomon and others in like case: 
1. King. 12.27.28.  and namely to jeroboam, who when he and his council in policy to preserve his own Kingdom brought in some new doctrine and worship, set up Idols, stretched out his hand against the prophet, 
Chap. 13.33.34. Chap. 16.2.3.  made priests of the lowest of the people, and ordained high places, the text saith, This thing became sin unto the house of jeroboam, even to cut it off, and to destroy it from of the face of the earth. So was it with Baasha and others. And seeing the Apostle saith, let no man deceive you with vain words; for because of these things cometh the wrath of God; 
Ephes. 5.6.  so must it needs be in the Christian Church with them that maintain or suffer errors: for therefore Christ's saith to the Church of Thyatira, which suffered the woman jezabel to teach and to seduce his servants: Behold I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death, etc. Thus therefore must it needs fall out with those Churches and states that suffer the Bomish superstition and laws or other heresies to be taught in their dominions, much more if they maintain them, and so commit fornication with that whore, or any other heretical teachers. And this as I said have those Emperors, Kings and Princes found, that have either received (whether in policy or otherwise) the errors of Heriticks, or the Antichristian doctrine of Rome; as for suffering of heresies was instanced in some Emperors, and might be in many others. Now for popery, it would be to long to recite the examples of God's judgements that fell upon those Emperors, Kings and Princes, or on their issue and Kingdoms in Germany, England, France, Spain and other parts, who subjected themselves o● their people and Kingdoms to the Pope's Supremacy, and to his superstitions laws, rites and errors, or temporised with him in some of them: therefore omitting the most, observe only these few.  
The Eastern Emperors, 
judgements that fell on temporisors in religion.  justinian and after him Phocas in policy the better, to recover and keep Italy, did the Pope's much honour, and greatly furthered their supremacy, who soon after (by God's just judgement) in requital setting themselves against the Emperors their successors in the cause of Images made the greatest part of Italy revolt from the Emperor's obedience. After this the Emperor Constantine 7. and his mother Irene to get the Pope's fovour, and thereby to recover some parts of the western Empire, or keep those they had from revolting, summon a second council at Nice; and there with strong hand, they get the worshipping of Images established: which temporizing God so cursed, that within twelve years after, God suffered the more full revolt and the Pope to crown Charles the great Emperor of the W●st.  
The Emperors of Greece had long held war with the Turks: at last leaving to trust in God, and relying on humane policy, to get the Pope's favour, and by his means the aid of Christian Princes, the Emperor john Paleologus brings the Eastern Bishops to reconcile in all differences the Greek Church to the Lat●: 
Concil. Flo●. anno 1439.  and there in the council of Florence, he gets them (besides other articles) to agree that the souls of the faithful that have not yet satisfied for their sins go to purgatory: that the Pope of Rome is head of the universal Church etc. The fruit of this earthly wisdom was this, God suffered not the Pope to stir up Princes to rescue him, but the Emperor to be wholly left, and Constantinople yea the Empire to be lost within 14 years after that council.  
The french King Henry 4. a professed Protestant, prosecuted by the leaguers, that he might posesse life and Kingdom in peace went to mass, and let in the Ies●ts: the issue was, God lest him, and suffered him to die by a jesuited Villain; so dangerous is temporizing and newtralie in matters of religion. And thus Barneveile & others letting in Arminiaisme in the low countries, the States suffering it a while, seditions arose, whereby they had like to have lost those provinces, and so had, if by wisdom and valour that traitor & his complices had not been suddenly subjected, a Synod assembled, and some of the Arminians banished: since when they have had some better success; which might be a warning to England now infested with that pernicious Sect.  
Thus than it is not the preaching of God's Truth, but the maintenance or sufferance of errors that hurteth and endangereth temporal Kingdoms. If Princes will not suffer the Lord to come into their Kingdom and fight against such heretics with the Spirit of his mouth: that is, if they suffer not his Ministers and Servants with the weapons of their warfare, 
2. Cor. 10.  to cast down these strong holds, and high things exalted against the knowledge of God▪ but forbidden or hinder then, than they may fear the judgements written; because this is to break his bands asunder, and cast his cords from them, 
Heb. 10.  and indeed to tread under foot the Son of God (who is the Word) and do despite unto the Spirit of grace. And how then can God uphold their Kingdom, that do not endeavour to uphold his? or which do not suffer those that would, but rather hinder them? 
Psa. 2.  Be wise now therefore, saith he, o ye Kings etc. serve the Lord with fear and trembling: Kiss the Son lest he be angry: and they had need so to do: 
Hos 13.1.  for when Ephraim spoke trembling, he exalted himself in Israel, but, when he offended in Baal, he died: God turned his blessings into punishments, his victories into losses, his glory into shame.  
Now then as to the second inference which the jews make here before Pilate, 
Preaching of God's word doth not mak● hearers stubborn and seditious.  and Heriticks and profane persons have made at all times, and in all Kingdoms where the Gospel hath been freely preached: viz. that the daily preaching of the Wo●d revealed in the New Testament, and the maintenance of the Truth there manifested, maketh the hearers stout, and stubborn, if not contentious, heretical and seditious against their Kings and Governors: I answer, that as it was in the jews, so is it in all others a mere slander, a wilful cavil and calumny, a Machevillian trick of those who love not the Light of God's Word, and whose deeds and practices, discovered thereby, 
joh. 3.  will not stand with it. When the Kingdom of God so comes into any Kingdom of this World, that the preaching of the Wo●d is courtenanced, and in all points received, it makes the same so happy both to Prince and people, that the one will not oppress, nor the other rebel, though they be oppressed. Here let them not tell us of the Waldenses and others in France or Bohemia; who, rather than they would be compelled to idolatry, or butchered and murdered, took up defensive arms for their lives, like the jews under An iochda Epiphanes, of whoms is said, 
Dan. 11.32.  The people that do know their God shall be strong and do exploicts. For no Nation or commonwealth so peaceable & obedient to Princes, as that wherein the Word is duly preached and reigneth: God giveth this blessing to the preaching of his Word, that in the Kingdoms where it is received and contenanced, the same is a bridle holding the heart, a rod awing the conscience, making men suffer much rather than be rebellious: witness this Kingdom of England, how free hath it been from these evils for these 70. years, wherein the Gospel hath been preached and maintained?  
Whereas before in the time of Popery, 
Where errors are maintained, there rebellions have followed.  how many dangerous rebellions? what resisting of the higher powers? what killing of Officers and Magistrates? The people join in rebellion with the Sons of Henry II. against their own Father: diverse also took part with the Traitor Becket; a Bishop stouter in the Pope's quarrel, than ever any since the falling of popery hath been in Christ's. The subjects of King john rebel, and many, stand out against him after he was reconciled to the Pope. The Ba●on● and people for a few taxes and court favories rebel against Henry 3. in a long and bloody war. Also under Edward●. the barons and people rose against his favourite Ga●eston, cut of his head, and held long wars with the King for favouring the Spencers; at last Mortimer and the Queen are aided to depose him. For a subsidy granted in Parliament to Richard 2. john 
* Or B●●l  wall. a Priest easily caused that great and dangerous rebellion of what Tiler and his companions, whom mulitudes of ignorant people followed; after diverse armies are levied by subjects against the King and his favourites; at last the people revolt and he is deposed and murdered. Owen Glender and others rebel against Henry 4. jacke Cade and others raised diverse stout rebellions against Henry 6. The Yorkshire men and diverse others for small causes rebel against Edward 4. After his Brother Richard practiseth, murdereth and usurpeth, but not without help. Lord Lovel and others raise rebellion in the North against Henry 7. Lambert causeth another rebellion. A tax imposed by Parliament causeth another rebellion in the worth. After another small Parliamentary tax causeth the Cornish men rebel, and come with power as far as Kent. After others join with Perkin Warbeck. Under Henry 8. besides evil may day, the lincoln shire men rebel, and after them the northern men more than once.  
And yet you may find it to have been formerly, and in this later age also, much worse in other countries where popery hath reigned, or doth still reign. So also was it lately among the Turks, who for small greivances have deposed their Emperors Killed Osmond and his chief officers; so unbridled and unstable are all forts of people that are not guided by the Word of God. And that also appeared by the most famous common wealths that ever were in the world, as the ancient Lacedæmonians, Romans, Carthaginians and others, who wanting this bridle, all the wisdom; power and laws of all their greatest Princes, Senators and Philosophers, sufficed not to keep the people in obedience, but upon every light occasion they have rebelled, reviled, and killed their Governors, and filled their chief cities with harliburlies, mutinies, rapines, murders & alterations. The Popes of Rome themselves after they began to keep the people in ignorance, and to make the Word of God of none effect with their traditions, 
Anastatius in Vigilio.  have no● been free from their outrages and insolercies, as we may see in the lives of V●g●lius, Leo the third, 
* Zonar. to 3. pag 79.  john the fourteenth▪ Gregory the fift, & many others: and indeed, seeing they would not let them know the things, ●hat belonged to their peace, how could it be otherwise.  
Whereas here in England under the Gospel, 
God's Word makes the heaters luffer and be peaceable.  notwithstanding all those greivances, whereof the commons have of late years complained so much in Parliaments, and now this last summer in their remonstrance of diverse levies, and other things against their priveleidges, the laws, liberties and religion established; of the increase of popery, the friends that Papist. & Arminians have had in court, and the carriage of many things at home and abroad by the late Duke and his faction, to the great los●e and dishonour of this Kingdom and advantage of the adversaries: yet blessed be God, and to the honour of his Word preached, it may be spoken, no man ever saw a sword drawn to remedy these things; but the commons and diverse of the Lords, have still sought redress by humble petition, and not as in time of popery, or as the jesuits hoped and practised, who love to fish in troubled streams. The Duke and others of his party, that for the most part defeated & prevented the house with whisperings, and were so great friends to Arminiaisme and popery, knew that the Gospel awed Protestants, and kept them from arms & revenge; and that they could not have escaped with so many injuries done to any other religion whatsoever: so unkind in the mean while were these detractours to that religion, by which chiefly under God they have held their lives & honours, without the least violence offered by such as groaned under them.  
And whereas of late there hath been some unruliness in Sallours and Soldiers; If men consider that the remonstrance declareth the increase of popery and Arminiaisme, the favour that those of these religions have found of courtiers, as well of Bishops as others; that Scholars find the latter the way to preferment; that orthodox preachers (though conformable in rites formerly commanded) are not preferred, but rather molested & opposed; lectures & books against these adversaries prohibited, or hindered them they will confess, that this unruliness of sailors & others comes rather from hence, that the preaching of God's Truth, which restraineth all sorts of people, is not so much countenanced now, as formerly, but instead thereof contrary doctrines find the favour. The true knowledge and worship of God, being failed in the days of Solomon & Rehoboam, than the people began to wax stout, to mutiny and revolt.  
The preaching, manifestation and knowledge of God's Word are the 
* Psal. 2.3.  cords and bands of Christ, which hold & restrain men; so that these things, when they are countenanced, prevent such mutinies, and sau● Magistrates much labour in government. The knowledge of Christ who is our wisdom, maketh 
† Soli qui ejus doctrina imbuti sunt prudentes dicendi sunt Bern. de ordi. vit. Psal. 18. Psal. 66.7. Psal. 76.10.12.  men wise. They are easily ruled by a few, whom God ruleth: It is God that subdueth the people under me, saith David: and it is hard to govern them by many and wise whom the Lord doth not govern & restrain, who ruleth by his power for ever, even the rebellious; who restraineth wrath, stilleth the raging of the Sea, and the madness of the people. 
* Psal. 127.1.  Except the Lord build the house, they labour in vain that are builders of it. Except the Lord keep the City the watchman waketh but in vain. For if they hear not Moses and the Prophets, nor Christ and his Apostles, neither will they be persuaded though one rose from the dead. 
Heb. 4.  For the Word of God is mighty in operation etc. 
† 2. Co. 10.5. Rom. 1.  Bringing into captivity every thought to the obedience of Christ: and consequently to the higher powers, to whom he hath commanded every Soul to be subject, as to the powers ordained of God. And that in every ordinance that doth not resist ●he Word, or the manifestation thereof: 
Act. 4.19.  but if they do, then whether it be right to hearken unto you more than unto God, judge ye.  
If any say, that preaching and writing about Predestination, Free will, perseverance and the like, cause discord and trouble: I answer there may be a time, when men may be to busy and curious in disputing and writing on such points, that is, when in them the Church is at rest in the Truth But if Pelagians have perverted the truth in those points, and infected people with the poisen of their doctrines, than it is no time to forbid preaching, or writing against them. 1. Because Pelagian & Arminian Prelates may press such decrees with all power to suppress Orthodox labours in that kind, and sparing their own men's works at pleasure, may prevail thereby; and this were not to work a right peace and union. 2. Because the Truth of God must be vindicated, lest as a worthy Bishop inferred, 
Bishop Carlton Examinat. of the appeal. pag. 126.  the infection should spread further, the greah mysteries of our salvation should be shaken, & by giving liberty to these beginnings, a more general apostasy should follow, & that as much in other points, as in these. 3. 
Luk. 19.41.  And principally because Christ with tears said to jerusalem of the mysteries he taught, that they were the things that belonged to her peace, wishes that she had therefore known, and received them, because he knew they would work peace, and that when they were hid from her eyes, sedition and ruin must needs follow; and so they did, as ye may see in the Acts, josephus and others. 
Act. 21.29.30.  Besides as the faithful Bishop proveth, they are the Appealers doctrines, 
B. Carlton in Exam. p. 214.  if not confuted that endanger the State, though he say they are not ap●ae natae to breed dangers: like a desperate man that sets a house on fire, and says there is no danger. The ignorance of God's Word, and Truth therein contained, so deeply concer ving God's glory, is able not only to breed danger, but to cause destructions of Curches and States. The Prophet complaineth that the people of the jews were destroud, and led into Captivity for want of knowledge. Then the want of knowledge of God, and of the holy doctrines of God's Word, is a thing aptanata to throw States and Kingdoms into destruction. And the true knowledge thereof is a thing apta nata to keep States and people from destruction. To prevent such ruins and the cause of them, apostasy from God, he saith, I desired the knowledge of God: But they like men have transgressed the covenant: there they have dealt treacherously against me. Hos. 6.6. hindering knowledge & perverting his truth which being known maketh men free from feruing sin. joh. 8.32. Character of a Christian. pag. 329. etc.  
If therefore any that frequent sermons have been seditious, contentious, heretical or wicked, let no man say that the preaching of the Gospel is any more the cause of it, than Christ's preaching was of judas his treason; or the preaching and convincing proofs of the Apostles, of the Simony of Simon Magus, the divisions of the Corinthians, the heresies of Himeneus, Philetus, Cernithus and Ebion, the worldliness of Demas and insolency of Diotrephes: when indeed the due preaching of the Word, and convincing of Heretics by it, are (as ye see by our Saviour's words to jerusalem,) the best means to restrain and amend such disorders, and to work peace.  
As therefore it was of old a mere trick and cavil of the jews to infer that preaching of the Gospel maketh hearers seditious or disobedient and fleeting; so is it in these days in such as are the favourers, or flatterers of popery or Arminiaisme, and their supporters: Who though they know that Arminianism is a mere stirrup to help men into the saddle of popery, that to suffer these is to provide the Romish Adversaries friends in Court and country, to make divisions in counsel and action, and so to make some swayed by conscience give them intelligence and advantage in all treaties and wars; that these sects must needs fructify and increase, if by preaching, writing, disputing, countenance & authority they be not the sooner silenced: yet they strive by devices and calumnies to make Princes discountenance the preaching of the Word, and confutation of Heretics by it, and rather in policy to temporise with Popish Princes in some points of doctrine, which they are pleased to style indifferent and reconcileable, or at least disputable, arbitrary, and fit to procure peace and union with the more moderate Papists, if not their conversion. Never considering, or at least not regarding, 
1. Cor 1.30. Vbinam q●●●●o vera prudentia nisi in Christi doctrina? Bernar. ubi supra. Reu. 2.14.  that Papists do not the like by us, that it rather makes them more obstinate and proud; that Christ the Truth is wisdom unto us; that therefore Christians must not in policy admit communion with the least error in faith, much less with thief Pelagian Blasphemes; that to call for some yielding and union in these things is Balaams' doctrine, to cast a stumbling block before people, to make them fall to spiritual fornication: for this is to make way for men's falling to Arminianism, & so to popery; for the increase of these Sects and their party and friends; and finally that all this is the direct way to provoke the Lord, who is a jealous God, to visit these sins, wheresoever they be; as he hath in all ages done the like, 
* Ephes. 5.6.  to the great punishment of some Kingdoms, and ruin of others; as was instanced in sundry examples; and in a Word that such worldly policies, can not be of God, nor make for his Kingdom and service, who against all thief and the like faith, my Kingdom is not of this World:  
If my Kingdom were of this world, 
Christ's proof.  then would my Servants fight, that I should not be delivered to he jews This is Christ's proof or reason; as if he said, If my Kingdom were of this world, and as the jews pretend, deragatorie or praeiudiall to Caesar's by the power thereof; which power in Kingdoms of this World doth commonly consist of strength in subjects: then would mine fight for their King, in hope of offices or honours, at least of Worldly protection under him: but behold they do not fight for me, as not expecting for their service any such things, but rather 
* joh. 16.33.  affliction, as I have taught them: therefore they have all forsaken me, and are fled from me, the Shepherd is smitten, and the sheep are scattered; there is not one man stands to me to defend me from the jews by sword or Word, that I should not be delivered to them.  
This is somewhat a passionate speech proceeding from the great discomfort of his Soul, that not one stuck to him: for though it be true that when one that was with him drew his sword, and struck a servant of the high Priest, and cut of his ear, he healed him, and checked the smiter: yet the same as well as the rest forsook him, and fled or denied him; and that could not choose but grieve him: yea that they did not so much as stay with him to witness, speak and contest for his innocence, and so fight the good fight of faith for him with the sword of the Spirit, 
1. Tim. 6.12. 2. Tim. 2.1.3  like good Soldiers of Christ, at least by confessing him in that day of his sorrow and bitter Passion, when he was so extremely reviled and slandered: but on the contrary one denies him, all forsake him: this was a great grief: though he had done no violence, 
Isa. 53.9.10.  neither was any deceit in his mouth, yet it pleased the Lord to bruise him, and put him to grief: & namely to this grief of being forsaken of all them to whom he had been so loveing and gracious; and for whom he was now ready to lay down his life, to free them from the bondage of sin and Satan, from the wrath of God and hell fire; and to purchase, heaven and everlasting glory for them: yet not one to fight for him, nec gladi●s, nec argumentis. 
Lament. 1.12.  O consider this all ye that pass by, if there were ever sorrow like this sorrow!  
And can it choose but grieve him now think we, that of them that may, so few Princes fight for him with their swords & laws? so few Scholars with the sword of the Spirit? nay, that some who profess themselves his Ministers, fight for Pellagian errors against him? Others to prove the Church of Rome to be a true Church of Christ, which yet they confess to be Babylon & fallen?  
Her Bishop taking on him to be universell Bishop, is said to be a star fallen from Heaven: 
The Church of Rome can not be a true Church of Christ. Reu. 9  that must needs be from the true Church, and so therefore must the membres of that Church that approve or follow him therein, & in other his errors: for though he be said to sit in the Temple of God, this proves not the Church of Rome to be a true Church of Christ, but the contrary. For in a vision the Church of Christ is set out to Saint john by the old Temple of the jews: 
Reu. 11.1.2. Character of a Christian. pag. 212.  But in the measuring of it, The court without, which of old was the greater & more vissible part of the Temple, that into which the people came to pray, which was called the Temple, and which seemeth so to be in the vision, must not be measured; but Saint john is commanded to leave or cast it out; that is, not to reckon it the Church of Christ, as not continuing in the Word, and so not in Christ, but fight against those that do: Which things are so apparent in the Church of Rome, that therefore her head the Pope, and her true members are in God's account as Gentiles or heathen: many of 
* See the Original of Idollatries printed an. 1624.  whose idollatries and superstitious rites and ceremonies they have taken up, and used with very little alteration: therefore that part of the Temple signifying this Church, is reckoned heathenish, not to be otherwise measured: and they that are of it as heathen Gentiles: for it is given to the Gentiles: And not in the other part, but in this Antichrist sits, and so is said to sit in the Temple of God; in that part to which God hath right as well as to the rest, though it be pofessed & usurped by one that sits as it were for Christ, but commanding things contrary to the Word, and so showing himself that he is God; that is most master in those things, and one whose laws bind in matters of faith, and must be obeyed: though this Church hold some of Christ's doctrine, (as other heretical churches have done) yet by other doctrines and traditions contrary to the Word, she makes the Word of God of none effect, and indeed warreth against the true Church and the members thereof, and they against her: Seven Angels come out of the true Church, and pour out their vials upon her and other enemies; and her members blaspheme his Name, that is his Word: therefore God will not have her reckoned to be his; he will only have the inward rooms measured for his Temple, with them that worshipped therein, 
Reu. 14.9.  the holy place place, the Altar, with the most holy place. which was the Ark of the Testament; which John saw there when it was opened: there was no other Word therein, none in Christ's true Church but God's Testament; no other Word received in matters of faith and salvation; the Papists, in receiving Antichrists, are not of this Church, but 
* Character of a Christian pag. 214. and 288.  are said to have 
* see pag. 292.  the mark of the Beast, to worship him and to fight for him against Christ, especially since the Council of Trent, for which hell fire is assured to them. Now it is not possible that they that are so marked, so fight, & shallbe so tormented should be a true Church of Christ, or of it. Her oft pronounced fall, her scarlet die in the blood of the saints, her fight against them, and against Christ that sits on the white horse, and whose Name is called the Word of God; her cup, 
Reu 19  and names of blasphemy, with diverse other things do all prove the contrary; but to leave her: we hear what Christ saith before Pilate, If my Kingdom were of this world than would my servant's fight that I should not be delivered to the jews.  
Yet surely as for fight with swords to keep him, 
Why Christ's servants did not then fight for him. Mat. 26.53.  at that time, from being surprised, taken and delivered to the jews, he saith to him that smote the high Priests servant, Thinkest thou not that I can not non prey to my Father, and he shall presently give me more than twelve legions of Angels? But how then shall the Scriptures be fulfilled, which show, That thus it must be? and after his resurrection he said, Thus it is written, and thus it behoved Christ to suffer: even thus, that of his servants not one should then fight for him to rescue him: thus it behoved then: not that they were bound to forsake him; but that though they should have followed, and defended him by all lawful means; yet thus it behoved him to suffer, thus forsaken of all, that the Scriptures might be fulfilled.  
But doth it behoove him now he is risen and entered into his glory, 
That there is not the same reason now.  that thus he should suffer forsaken in his cause in his members? that men should not now fight for him? Surely no: For he showeth that his servants should stick to him, and follow him better after his resurrection; then they must confess him, and contest for him before Kings & Princes, and even Emperor's Kings and Princes should fight for him and his cause when they should embrace the Christian faith; great rewards are propounded to him th●t overommeth, 
Reu. 2.  which though it be principally meant with the sword of the Spirit: yet in Princes that may draw their swords to descend the faith, it may also be taken that way. When john saw them that had gotten the victory over the Beast, 
Reu. 15.2.  and over his Image, and over the number of his Name, questionless there were among these some Princes, Captains, Soldiers, States men, and Magistrates, that did it, or helped to do it by their swords & laws, as well as others that did it by preaching, disputing and writing: for we know the Beast and whore are both to be overcome by fire and sword; 
Reu. 14. cap. 18. & cap. 19  and not only by the sword of the spirit. Christ is the Prince of the Kings of the earth: 
Reu. 1.5.  therefore they ought all to defend the faith of Christ's, to defend the Word, and his cause both by their laws and swords: and also to suffer any of their subjects to maintain it against all Heriticks and seducers by the sword of the spirit, and no man to forbid them.  
For the first, He is the King of Kings and Lord of Lords, & therefore they ought to follow him, & be led by him to fight against Antichrist and his supporters and against his other enemies, yea not to fight for him and his Kingdom now may prove a curse to them, as of old to Meroz and the Inhabitants thereof that came not to the help of the Lord against the mighty. For though it be true that the Revelation saith of the Kings, which are the horns of the Beast. These have one mind, 
Reu. 17.13.  and shall give their power and strength unto the Beast: Yet this doth but show the sin these Kings would fall into, committings Fornication with the whore, by enforcing the Beasts, and her laws on their own subjects, or suffering Antichrist and his ministers to seduce them: which is accounted a wicked war against Christ, though he at the last overcome them: therefore it is added, 
vers. 14.  These shall make war with the lamb, and the lamb shall overcome them: (viz. with the spirit of his mouth, the power of the Word preached, and written:) For he is the Lord of Lords, and King of Kings, and they that are with him (viz. that fight against these Kings with the sword of the spirit to convince them by preaching or writing) are called and chosen and faithful. 
joh. 3.8.  Called of God, whose Spirit bloweth where it listeth; 
* 1. Cor. 12.11 psa. 8. mat. 21. Luk. 19.40. Reu. 1.6.  Dividing to every man severally as he will: and who out of the mouths of Babes and sucklings ordaineth strength, and who would make the Stones to speak if thief should hold their peace. And let no man object their baseness: for he hath made them Kings and priests unto God his Father; and so much the fit for this work. They are also Chosen by him. For ye see your calling brethren, 
1. Cor. 26.27 28.29.  saith Paul to the Corinthians, how that not many wise men after the flesh, not many mighty not many noble are called, But God hath Chosen the foolish things of this world to confound the wise, the weak things of the world to confound the mighty etc. That no flesh should glory in his presence. They are also faithful; they do not balk the cause of God, and for the richers or honours that these Kings, or their favourites, or the Beast, or seducers ofter them, they do not call evil good and good evil, put darkness for light nor light for darkness, that is error for truth and truth for error; 
Isa. 5.20.  nor do they justify the wicked for a reward, and take away the righteousness of the righteous man from him: but with the psalmist they speak the truth that is in their heart; 
* Reu. 14.5.  In their mouth was found no guile. And with Paul they set themselves against seducers, as he against Elimas, 
Act. 13.  that sought to turn away the deputy from the faith, and to pervert the right way of God.  
And when some of these Kings and States are converted. From popery to Christ, that is when a tenth part of the city seated on many waters fell from the Church of Rome to the Gospel, 
Reu. 11.13.15.  or soon after, it is said, The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. Because, not the Beast but the Word doth now govern Souls in them. They therefore that are protestant Princes, and foe have given their names to Christ against Antichrist, should draw their swords and not suffer any of these Kingdoms, provinces or cities to be won again by the sword or seducers from Christ, to popery; but rather endeavour to win from the Beast and his upholders; and as soon as may be to execute upon the whore the judgement written, seeing such honour have all his saints; 
Psa. 149.9 Reu. 17.  and it is said, they shall make her desolate and naked and burn her with fire: and herein they are said to follow Christ: the war therefore is not bloody and unjust: for it is said there, 
chap. 19.14. vers. 11.13.  In righteousness doth he judge and make war, and his name is called the Word of God, and that the armies followed him upon white horses clothed in fine li●en white and clean: and consequently the blood of these his enemies doth not defile them: for they follow the Word of God, and fight for his Kingdom, who is the Word, against these that oppose the Word, and make him and his Kingdom of none effect with their traditions and errors. Therefore though peace can never be sufficiently commended; yet it can not be good to have peace with her, nor with those Kings that fight her battles to support and propagate her Kingdom, especially when they are in those wars, as in these days, striveing to bring all to her obedience. 
Reu. 19.6.  When Rome which is the great whore is burned, a great voice is heard, Saying, Alleluia, for the Lord God omnipotent reigneth. Whereas before, not the Word, but she governed the Souls of thousands in matters of faith and salvation.  
And will they then be slack in giving their weapous, monies, labours and counsels to this work? the Papists and their Princes are not so in their wars against us to bring us to the Pope's obedience. We are to remember what Christ saith, He that is not with me is against me. 
Epis. Winton. Tortura Torti. in Epist.  And therefore as a great Prelate said in a like case, This cause is of that kind where when a man gathereth not with Christ, he scattereth with Christ's adversary, where unless one deliver the faith, neither shall he deliver his soul. Also when the common cause is brought into danger, let no man be a spectator, but every one an actor: and when the cause of all men is handled, there with all power and labour, with all study and endeavour to skirmish stoutly for it. And herein in what low state soever a man be, yet let him be a Christian. 
Aug. de peecat. merit. 18.  And as Augustine saith, Neither is there any middle place for any man, that he can be with any other than the devil, who is not with Christ. That also is true of Princes in this case of war, They that are with him, are called, and chosen and faithful. They are not like the children of Ephraim, who being armed and carrying bows turned back in the day of battle: 
Reu. 17.14. Psal. 78.8.9. See Character of a Christian Pag. 217.  they do not on every flight occasion desist and start aside like a broken bow. Or which is all one, they do not trust the managing of these wars, and the counsels thereto belonging, to such as are newters, lukewarm or temporizing Arminians; much less to any that are apparently Popish, and so will sooner betray forces, and counsels, or bring them to nothing, then rightly use them against the Beast or his supporters; but they are like good Soldiers of Christ, watchful and careful to do this work, or see it done with all zeal and diligence; and like the Adversaries, they trust none to be commanders or counsellors herein, but such as they find by experience to be truly zealous in the cause of Religion: whatsoever they do this way, in the work of the Lord, 
2. Chron. 31.21.  with Hezechiah, they do it with all their heart; and like those first converts in the Acts, who did things with gladness and singleness of heart. 
Act. 2: 46:  Thus faithful are they that are with Christ in his wars against the Beast, and his adherents. But to leave the further prosecution of this point to a Treatise of Rome's Ruin.  
Notwithstanding all these things and diverse others that might be alleged to this purpose, the Papists without any great resistance of auxiliary forces, have acheived many notable victories, and greatly triumph in the Provinces and Cities they have reduced to the Romish obedience. In diverse Kingdoms, Provinces and Cities, where the Gospel of the Kingdom hath been freely preached, where the Word hath reigned, they have in a manner excluded him and his Kingdom, and subjected the people to Popish superstition, error and servitude: so that though Christ be now in his glory, we may as it were here him again, & again complaining, and resounding these words against those Potentates and States, that are cold in defending and maintaining his cause, My Kingdom is not of this world, for if my Kingdom were of this world, then would my Servants fight that I should not be delivered in Garmanie, Bohemia, Silesia, the Palatinate, Denmark, Rochel, and other parts, to the Emperor, the Duke of Bavaria, the French King, the King of Spain and other Champions of the Romish religion; who subject all they can to the Romish Beast and his religion: If my Kingdom were of this world that men might get Earldoms, Dukedoms and other places of profit or honour by fight for me, as the Duke of Bavaria, Spinola, Tillie and some others have gotten by fight on the contrary part, then would my Servants truly fight for me, that I should not be delivered in my Gospel, my Kingdom, my Body, my Church and members to the Pope, and these Popish Princes, that fight fiercely to subject people to him; as if I were ever to suffer, and as if Princes had been persuaded, that they do God service, who do not fight so earnestly and seriously for me; but suffer me to be delivered to mine adversaries, Antichrist and his Adherents. If there have been any such persuaders in Princes Courts, who to get money or preferment of some Popishly affected, have hindered timely supplies, by casting in flattering scruples, exclaiming against these defensive and aiding wars, extolling peace or the like, while the adversaries have proceeded and prevailed, they have cause to fear, that the just judge of all the world will find this little better than plain treachery; that howsever it may also be said to them by Christ, my Kingdom is not of this world: for if my Kingdom were of this world than would these be my Servants, and fight for me; at least by their persuasions, counsels and purses, that I should not be delivered to Antichrist or his champions. For we may be sure, 
Act. 9.4.  that he that said, Saul, Saul, why persecutest thou me? is sensible of all the miseries that his Church and every member thereof, have of late suffered by treachery, officious flattery, want of supplies or the like; and that he is yesterday, and to day, and the same also for ever, in whose Word this is written, Curse ye Meroz, 
jud. 5.23.  said the Angel of the Lord, curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty.  
Secondly that Princes ought themselves to maintaime the truth of the Gospel, and to suffer any of their subjects to maintain it against all Heriticks and seducers, this is plain by many places of Scripture; by this that they are enjoined to be nursing Fathers and nursing mothers; 
Isa. 49.23. Chap. 60.16:  by this, that David, jeboshaphat, Hezechia and josias did maintain the truth of God's Word, putting down false prophets and Idollators, and commanding others to instruct people in the true knowledge of God's Word; that those that put down idolatry, and false Prophets are commended; those that suffered them, or but the high places are condemned: by this that the Angels of the seven Churches are blamed, 
Reu. 2.14.  one for suffering there some that taught the doctrine of Balaam, 
●ors. 20.  others to hold the doctrine of the Nicolaitans, another for suffering the woman jezabel to seduce. For if these things were found faults in the Angels, which were Pastors or Bishops; how much more may Christ lay them, or the like faults to Princes and States, who are armed with more power to repress, punish and help such things? and who being ●ursing Fathers should strive to save the Church and members thereof from Antichrist and all hertics and seducers, as parents and nurses do their children from beasts and wicked people, that would bite, devour and mislead them.  
Neither ought they to hinder any of his Servants from fight for him with the sword of the spirit, 
Ephes. 6.17.  which Saint Paul commanded the Ephesians to take: saying also to the Philipians, 
Philip. 1.7.  In the defence and confirmation of the Gospel, ye all are partakers of my grace. Therefore he willeth them to stand fast in one spirit, with one mind, striveing together for the faith of the Gospel. 
Vers. 27.  And in nothing terrified by their adversaries. Not to multiply many proefes in a point so clear, Saint jude in his general Epistle saith unto all, It was needful for me to write unto you, 
jude 3.  and exhort you that you should earnestly contend for the faith that was once delivered to the Saints: that is against all new and contrary doctrines. Yet neither by thief nor by any other places do I understand with any Separatists or other Sectaries, that lay men may preach, but that they, or rather such only of them, as God hath enabled, may contest and write in defence of the faith against all adversaries. Those foolish & weak things of the world, 
1. Cor. 1.27.28. joh. 3.8.  have of God a calling as they are Christians, to confound the wise and mighty: for the Corinthians had it: The wind bloweth where it listeth: so doth the Spirit, 
* 1. Cor. 12.11. 1. Pet. 4.10.  dividing to every man severally as he will. And thus Saint Peter saith in his general Epistle to all, As every man hath received the gift, even so minister the same to another as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God. At our Baptism we all, when we are received into the congregation of Christ's flock, are obliged not to be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world and the Devil, & to continue Christ's faithful Soldiers and Servants to our life's end.  
And if lay men, especially those to whom God hath given gifts fitting, be thus obliged; how much more are all Bishops, Pastors and Ministers of the Church? they are Soldiers so bound to it, that they should not entangle themselves with the affairs of this life, as the Apostle saith to Timothy, 
2. Tim. 2.3.4.  No man that warreth entangleth himself with the affairs of this life. They are blamed, if they suffer any error in doctrine, as ye may see in the Epistles to the seven Churches of Asia, where particular Pastors, or Bishops are taxed of negligence herein: 
Act. 20.17.28.29.30.  and in the charge Paul gives to the Elders, to take heed to the flock over which the holy Ghost had made them overseers, or Bishops, to feed the flock, and to keep them from Wolves, and speakers of pernerse things. Also to Timothy and Titus, 
1. Tim. 1.18 chap 2.3.25. Tit. 1.9. 2. Cor. 10.  that they should war a good warfare, as good Soldiers of jesus Christ; instructing those that oppose themselves, and convincing the gainsayers, such as Himeneus, Philetus and others. That to this end the weapons of 
* Ideo fortes esse dicuntur quia Praelati Sancti Ecclesiae perfecti sunt in obseruatione mandarorun Domini: omnes tenentes gladios, id est spirituale verbum quia predicando vitia Subditorum debent reprimere. Bernard. de obedien. Serm. 19  their warfare are mighty to cast down the strong holds and high things of Heretics, which exalt themselves against the knowledge of Christ. Indeed if Princes will not suffer thief of the Clergy, or others to cast down these Holds of Heretics with the sword of the spirit, but like the Arrian Emperors, and others, will kick against the pricks, and with Saul breath out threatenings and slaughter against the Disciples of the Lord, such as are subjects of this Kingdom, or labour to bring others to the true knowledge and obedience of the Word, if they will adventure to provoke God by such persecutions, to the danger of their own Kingdoms, who shall hinder them? their subjects may speak in God's cause, but if that will not serve, they must suffer & not resist by the sword, not run into rebellion. Yet ought they to confess Christ's name, who is the Word before Kings and Rulers, and even to fight against the mightiest of them with the sword of the spirit: 
Reu. 17.14. & chap. 19.21.  Because, so the Lamb overcomes them, who is the King of Kings.  
We all ought to bear witness unto the Truth, though it cost us our lives; Bishops and Ministers more especially, who are 
* Isa. 62.6. and Heb. 13.17. Mat. 28.18.19.20.  watchman set which should never hold there peace, not keep silence, as they that must give account. For he is the Lord of Lords, who saith, All power is given to him in Heaven and in Earth, and who therefore bids his Disciples go into all the world, and reach all Nations to observe all things that he commanded them; who after his Ascension carried themselves accordingly. For when the Rulers examined them, 
Act. 4.11.12.  they contended stoutly to prove Christ, a stone of them rejected, 
ver. 18.19.  to be the Head of the corner. And after when they and the high Priests called them, and commanded them not to speak at all, nor teach in his Name; they answered, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: for we can not but speak the things which we have seen and beard. 
Act. 5.28.  And after when for teaching in the Temple they were questioned by the High Priest, saying, Did we not straightly command you, that you should not teach in his Name? And behold ye have filled jerusalem with your doctrine; Peter and the other Apostles answered and said, we ought to obey God rather than men. The God of our Fathers raised up jesus. Him hath God exalted with his right hand, to be a Prince. viz. to rule in all matters of faith and salnation. Behold now again & again, they contest and fight with the sword of the Spirit for him & his Kingdom against his greatest opposers, and were therein examples to all ministers and Servants of Christ to the world's end. This did the man borne blind before Christ's death, & that by good proofs.  
Steven, 
Act. 7. chap. 18.26.28  Apollo's and many others did as much after his resurrection against opposers and Heretics. The Apostles Paul, Peter, john & jude wrote and contended against Heretics, and perverters of the Scriptures, and commanded others to do so, but more especially Bishops to hold fast the faithful Word taught them; 
Tit. 1.7.9.10. chap. 3.10.  to look to deceivers; whose mouths must be stopped, who subvert whole houses; teaching things which they ought not for filthy lucre's sake; 
Act. 20.  to reject Heretics, as being Wolves, Thiefs and Speakers of perverse things.  
judge yet when there many such have not crept in, who came not with the Spirit of Truth, but with the Spirit of error, as the Appealer, Cousins, and others; who entered not by the Word, that is by Christ the door of the sheep, but rather by error and the Father thereof, who abode not in the Truth; and whether Bishops, that would be counted Christ's Watchmen and Servants, have not slept while enemies have sowed tares. The Remonstrance of the Parliament, in summerlast, manifested that many Arminians, and Popish teachers have risen in these our days, with their cozening tenets and devotions, and yet have not the Bishops their superiors and overseers, that should watch over men's souls, 
Heb. 13.17.  as they that must give account, reproved and convinced, nor suffered others to publish books to confute them, but rather preferred the Seducers, and hindered the preferment of their opposers: so far hath hopes of preferment from some courtiers, and other gifts blinded these men, as of old it did some Pharises, and after them the Bishops and Clarks of Italy, to justify the wicked or their doctrines and practices for a reward. Indeed the Archbishop of Canterbury shown his dislike of these Seducers, and their books. Bishop Carlton writ against the Appealer, and proved him a dangerous perverter of the Scriptures, and of the Articles; and it may be there are two or three Bishops more, that have showed some little distastof their tenets and practices: but by means of the late Duke, and other Courtiers, the greater number have gone the clean contrary way. Doctor White, that for the Duke's favour, approved the Appealers' book, was in recompense of that 
* 1. Tim. 1.19.  Shipwreck he sustained, elected Bishop of Carlisle, made Amner, and since translated to Norwich. Other friends of thief Pelagian and Popish teachers & tenets, have also had their reward. Mr. Cousins his Master, Doctor Neale was removed to Winchester Doc. Laude to London, Doctor Feild to S. David's, Doctor Buckridge to Elie, Doctor Mountain to York; after his death Doctor Harsnet was translated to York; Doctor Howson to Durham; Doctor Maw Chosen Bish. of Bath and Wells; Doctor Corbet B. of Oxford; and Doctor Curl late Prolocutor in the convocation house, for his favourable carriage in that place towards these new Masters, was promoted to the See of Rochester. Doctor Lindsey and others have acheived Denaries, or other preferments. On the other side, these and some others, so wrought that the Archbishop of Cant: was put besides the execution of his place, and the Appealer himself was set up in his very seat that writ against him; and that presently after that the Parliament, that complained of him and them, was prorogued: which Scholars in th●●● iversities and other parts perceiving, according to the deui●● 〈◊〉 the pioiectors, bend their studies toward the mount, or ra●● 〈◊〉 molehill, of preferment. When the Parliament approached, the● laboured to have it put off; or if not, that the house might no●●●estion such men, nor others preach, dispute, or write against their tenets and perverting faculties; but that themselves might be the only judges in their own cause: yet for fear of the worst, they at last get the Appealers' book called in, but so fauourabl●, as the like was never seen: men must bring them to the Bishops of ●uerie Diocese, or to their Chauncellors, or to the Chancellors or Vicechancelors of the universities; which they knew few oenone would do: for who would bring any to the Appealer himself, or to B. White, and such others, to burn them, as we 〈◊〉 both judges and parties in the cause? which made men say, it 〈◊〉 long ear this came, and then this was not to suppress a book.  
Whereas when any book hath but never so little touched their own glory or ceremonies, what exceeding diligence hath been used for suppressing it? as that of the original of Idollatries; wherein if it were grauted, that it was unjustly fathered on Causabon, that there was somewhat in it that seemed to make against some of the constitutions, rites and ceremonies of the Church of England, that the same rites are all tolerable; yet how little is there in that book that maketh against any of them? navertheles what great zeal and care was used in suppressing of it? a most diligent search was made through the whole company of the Stationers for them; the printer was examined what number were printed, he for whom they were printed was examined to what Stationers he delivered of them; how many each man had, and they were examined to whom they were sold, that so they might be fetched from the buyers: all with such exact care and diligence, that if it had been the most blasphemous, heretical & dangerous book that ever was published, more could hardly have been done to suppress it. Wherein yet if any thing did touch any rite or ceremony, that was but against things, which themselves confess to be indifferent, not matters of faith & salvation; yet o the zeal! but all this was for their own Hierarchy & constitutions: they fight not so eagerly against Pelagian and Popish errors which are against the Scriptures in matters of faith and salvation; and indeed exceedingly against Gods Kingdom, and the Word of his grace: the Appealers books were not searched for at all, when they were called in, but even in the Parliament time to be sold in every book cellar's shop that would; and so were other Popish & Aamin●an books, as the Stationers proved in Parliament, and that they licenced and let pass thief, but would not licence such as in defence of the Truth were written against them, that in others they put out whole pages, w●itten to show the utillity and necessity of preaching and hearing, as in Doctor Maiers book. All which things are so apparent, that both in Parliament & elsewhere men have cried out there is treachery used in Religion and towards the Kingdom of God.  
As also because the tenets of these Seducers have been so weak, and stubble like, 
1. Cor. 3.12.13. jer. 23.29.  unable to endure the fiery trial of God's Word, that when the Parliament hath approached, than they have laboured, by all the pretexts that could be invented, to get it dissolured or adjourned; if not, than they seek protection and pardon: and when the ●owse have complained of them; then they hide their heads and labour to have their tenets and practices passed over in silence, at least by caring or helping with others that the house may have work enough fesides to defend their priveleidges, and throw out the bones cast in to breed division, and beget some pretexts of accusing them to their Prince of malevolence and sedition, and of urging the necessity of dissolving that assembly; all which they neither needed, nor would seek, if their doctrines were Christ's, and according to the Scriptures: for than they would boldly and with 
* Zelus cum in bono accipitur, est quidem fernor animi, quo mens relicto humano timore pro defensione veritatis accenditur. Alcuinus. & Aquin. in joan.  Zeal maintain them against Parliament and all the world. But while they then willingly admit no dispute, nor appear publicly to maintain them by the Scriptures, & (fearing that the very Articles should prove them Apostates) appeal to Bishops and others brought by the late Duke & his to favour the same opinions, or connive at them; and labour, by pretences of avoiding curious disputes, and other devices and shifts, that their tenets may not be then examined, judged and tried, unless by men made for their party, according to the policy of the Trent Fathers; it evidently shows the badness of their cause, that they do not (as they are willed Pro. 23.23.) Buy the Truth, but sell it for a little preferment, for a bubble of honour; and that they blind the eyes of the wise, that such buyers and sellers are not convinced, punished & cast out of the Church: 
* Mystice quotidie Deus spiritualiter suam ecclesiam intrat, & qualiter ubi unusquisque conversetur attendit. caveamus ergo ne in ecclefia Dei fabulis, vel rifibus, vel od●is, vel cupiditatibus vacemus, ne improvisos veniens nos flagellat, & de ecclesia sua eij●iat. Idem Ibid.  God seethe this, and that they do not like his Servants, with the weapons of their warefare cast down these strong holds of Heretics, exalted against the knowledge of God, and Kingdom of Christ. So that he may now again complain and say: My Kingdom is not of this world: for if my Kingdom were of this world, then would my Servants fight, some with the sword of the Spirit, others with their Laws and authorities, that I should not be delivered in my person, as I am the Truth, nor in my members, as they are of it, to Pelagians, or Demipelagians and Popelings, and so by degrees to the grand Antichrist of Rome; neither would these be made such slight matters, as they are in these days; as if it were enough that men are permitted to preach charity, patience, temperance, humiliation, penitence, mercy, and against carnal filthiness, adultery, pride, murder, covetousness, and the like, allowed even in these days, to be preached in Rome, and so were of old among the Arrians and other Heretics; and as if, for thief Pelagian and Popish opinions and tenets of free will, predestination, certainty of salvation, perseverance, and the like, it mattered not to confute them, Noah nor other points of Popery, but were better to forbid them, as curious and unnecessary disputes, and command peace and union in these points: (whereby the busy practising Papists and Arminians are sure to get ground and strength:) whereas if these reasons were sound, as much might be said for those Popish points of justification by works, the real presence, the church can not err, and such others, being all pits that should be discovered, lest men fall into them, and among Papists matters of faith and salvation: but the others are so indeed, and highly concern God's Kingdom, and the glory of his grace; therefore preaching of them, or writing to keep men form errors, contrary to them, and establish men in the Truth, may not be forbidden; especially when Pelagian & Popish errors are set up against them, and driven in like the sharp point of a wedge to make the thicker end, that is, the whole thickness and breadth of Popery to follow. If a Town or Castle be beleaguered, & a breach made; do not men run to it and maintain that place of all others? shall any man be blamed for so doing? and if any, whether Governor, Captain or Citizen shall forbid them, and under some pretext command them to lay down arms, and quit the place, is he not counted trecherours to the Town and King thereof? So is it in God's Church and Kingdom besieged by Heretics, who shoot at the faith, and make great breaches, 
Tit. 1.11. 2. Tim. 2.17.  subverting whole houses: for their word doth eat as a gangrene. But for the maintenance of the Truth, and the keeping of God's favour to the people that hold it fast; the Lord saith, 
Ho● 6.6.7.  I desired the knowledge of God: which of old some hindering, 
Luk. 19.41.  There (saith he) have they dealt treacherously with me. Christ shows that to manifest the mysteries, he taught is to make men know the things that belong to their peace, that when they are hid from their eyes, sedition and ruin follow; taking away the key of knowledge causeth trouble, and that the jesuits know to well.  
Besides the Apealer draws the sword of error, sets up unsound tenets of free will, praedestination, falling away, and the like, imprudently 
* See Bishop Carlton. Exam. of the Appeal. pag. 62.137.149.225.231.233  perverts the Articles for his tenets; and then he and his faction, get it held fit that these things should not be disputed and written against, as curious, desperate, etc. that so he and they may prevail & carry his and such like doctrines away undiscovered, unvanquished by the Word. Whereby intime, as Bishop Carlton observed, 
Idem pag. 126.  in place of Communio Sanctorum, may creep in Apostasia, and all our religion might in like sort be lost and sunk into Popery. The late Duke their honoured Lord, while he lived to such ends (as it seems) favoured these their opinions and devotions, though perhaps he did not well understand them, and willingly suffered none to be preferred, but such as would maintain them or convive at them: Which could not but be pleasing to the Countess his Mother and her Priests: and hence it came, that he being great in this World, and able to advance men to honour, offices, and wealth, wanted not Scholars and Courtiers to fight by disputes & reasons for these errors. Who can think, but that he would strengthen himself in Court and Universities with such men? and these being by his means engaged in the cause while he lived, to save their own stakes and reputations, uphold it (what they can) now he is dead, though it be against the honour of God, against Christ the Word and his Kingdom; yea and against the truest honour of their Royal Master (whose honour they pretend to seek, and whom they would seem to love) and against the peace and strength of his Kingdoms, by them thus dangerously divided and weakened in themselves.  
Here yet let us not to much wonder, that so many wise and learned men of our time should be so far overcome by these preferments and hopes, as to consent to these doctrines or connive at them. For hopes of preferment and gifts blind the eyes of the wise. Men are apt, 
* joh. 10. Phil. 2.21. Sunt quidam Ecclefia propofiti, de quibus Paulus Apostolus dicit, sua quaerentes, non quae jesu Christi: quid est ●ua quaerentes? non Christum gratis diligentes, non Deum propter Deum quaerentes, temporalia commoda sectantes, ●ucr●s inhiantes, honores ab hominibus appetentes. quisquis est talis inercenarius est. August. in joan. Tra. 45.  like Hirelings, to seek their own, not the things which are Christ's; who saith joh. 5.44. How can ye believe which receive honour one of another, and seek not the honour that cometh from God only? they seek their own, not the Kingdom that is not of this world. But if it were of this World, than they would seek it. Our Saviour's own Disciples left him for a short time, and made him say, If my Kingdom were of this world, then would my Servants fight, that I should not be delivered to the jews, who accuse him and his doctrine of perverting the Nation. His Servants did not then fight for him by arguments, or otherwise, to clear him in this: therefore he concludes;  
But now my Kingdom is not from hence. As if he said; that all my Servants leave me, and neither fight for me by sword or word, it is manifest that is not of this World, nor prejudicial to Caesar's: this argues it is not from hence, that they look not for any thing by it here in this World. He had told them, that the Princes of the Gentiles exercise dominion and authority over them. But it shall not be so among you: but that they should be delivered up, 
Mat. 20.25. Mat. 25.9.  killed, hated and betrayed for his name's sake. Therefore now they leave him, and fight not for him any way to rescue him. Which proved that his Kingdom was not from hence; who hereby inferreth, that in the Kingdoms of this World Servants and Subjects will fight, in hope of the riches and honours, they afford to their defenders.  
And here let not Papists brag to much of their late acheiuments by sword or practices, whereby they daily subject many to the Pope. For if our religion have been weakly, theirs thoroughly, maintained, it argues that ours is of Christ's Kingdom, not from hence, theirs of this World and of Antichrist; and that therefore Princes and Priests fight for them and not for Christ; because they have riches, honours and such worldly rewards to give them for their Services, as one proveth at 
* Relation of the Religion used in the West.  large. (Neither is it any such strange thing that the jesuits and other of their Clergy and Church, who effect these things, should go in the way of Kain, perish in the gainsaying of Core, and be cast away by the deceitfulness of Balaams' wages.) Here therefore not to speak of the many great Countries, Provinces, Kingdoms, titles, dignities, and other rewards that the Church of Rome hath conferred on such Princes, Captains and Soldiers, as have defended them and their cause with the Sword; such as were Pepin, Charles his Son, and diverse other her Champions; wherein yet she hath still cut large thongs out of other men's hides: I will pass by that part of their avarice, pride and arrogancy, who not content to get to themselves and their Monasteries, & Orders by fables and flattery, the greatest part of the riches and Lands in the Kingdoms of this World, have taken on them to take the very Kingdoms themselves, with their titles and profits, from the right owners, and give them to their Champions; and come to that, which now they seem to have of their own.  
How many great dignities and offices have they in their Church, endowed with proportionable means for theite great estates? What a great number of Cardinals are there, who from a mean place, 
* See the Apology for the oath of allegiance, also Tortura Torti. pag. 2.  office and beginning are come to be held in dignity equal to Kings? beside a number of Arch-Bishopwricks & Bishopwricks, very rich and potent in this world, as Cullen, Ments, Treviere and others: with an number of other places of profit and honour in Cathedral Churches, Colleges Monasteries and orders of religious houses. The hope of rising to some of these makes a great number of Priests, jesuits, friars and others contest, practice and strive to intrude, propagate and increase in all country's the Pope's Kingdom, and prower, with all the labour and might they can invent or procure; often venturing their lives, (I might say their Souls) to work his ends, and bring people to his obedience; because they see, he and his chief prelate's have wherewithal to reward their greatest services. No Friar so mean, but he may hope for his diligence and service to be Prior of his Covent; the Prior to be provincial; the provincial to become General of that order. And so Priests and jesuits may in like manner hope to come by degrees to be Bishops and Cardinals, and some to climb to the very papal throne. What will not frail men do for such rewards. Which made many that were no true Pastors, but 
* joh. 10.12. Sunt enim nonnulli qui dum plus terranneam substantiam quam oves diligunt, meritò nomen Pastor is perdunt, non enim Pastor, sed mer cenarius vocatur, qui non pro amore intimo oves dominicas, sed ad tem porales mercedes pascit, mercenarius quippe est qui Pastor is locu tenet: sed lucrum animarum non quaerit, terrenis commidis inhiat honore praelationis gaudet. Gregori. hom. 14. & Aquin: in joa. 10.  hirelings contest, daub, excuse, practice & by hook or crook, maintain points in the council of Trent, who were after rewarded according to their service, and some before hand, as the history showeth: For they followed the way of Balaam, who loved the wages of unrighteousness. 2. Pet. 2.15. And thus both before and since in their diucrs' cases & causes. Which hath made many venture far. We have seen also, that those follewers of the Trent practices, the Arminians have had their rewards for straining their wits and consciences.  
And true it is, that both the one & the other, may rise in judgement with many, who profess themselves their adversaries, and Christ's Servants against Antichrist and all opposers, and yet do not strive so much, nor with such true zeal to win Princes & people by all honest and lawful means, from Popery and Arminiaisme, to the obedience of the Word, nor indeed to strengthen keep and confirm such as do yet embrace the Truth, and not oppose it in those points, nor in others; but rather by their slackness and coldness suffer them to prevail daily, and proceed further and further in conquests and practices; which the Adversaries do prosecute with fervent zeal to advance and propagate their religion; for their Kingdom is of this world, 
Luk. 16.8.  it is from hence: And as our Lord saith, The children of this world are wiser in their generation then the children of light; more vigilant, more zealous, more circumspect, and constant in the prosecution of their ends, and in perseverance therein, because thereby they attain and keep a little momentary bubble of wealth and honour, than Christ's Servants are for the seeking of that Kingdom, and the righteousness thereof, which makes truly rich and honourable here, and rewards those with everlasting life and happiness hereafter, who fight the good fight of faith for Christ and his Kingdom: for so inseparable are the work and the reward, that Saint Paul saith to Timothy, Fight the good fight of faith, 
1. Tim. 6.12.  lay hold on eternal life: To show that to fight this good fight, is to lay hold of eternal life, to make our calling and election sure: and therefore he saith, I have fought a good fight, I have finished my course, 
2. Tim. 4.7.  I have kept the faith. Hence forth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but unto them also that love his appearing. And so live as those that love it, and look for it.  
But the children of this World that fight for other Kingdoms, that give them somewhat in present, they will have somewhat in hand; they will have wealth and honour here. And so they that will be honourable and have command, as they that will be rich, 
1. Tim. 6.9.  fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: this also doth the love of a money, the root of all evil, which some coveting have erred from the faith. Among other lusts, they fall into this of fight for Antichrist or Heretics, for the present honeur or profit they hope to have by it, the love of these makes jesuits, and others venture to disturb Kingdoms and States, to further the Pope's Kingdom, that rewards them. And this is a main reason, that moves some Kings, 
Ren. 17.14.  free Princes & States to hate the whore, and make her desolate and naked and burn her with fire. That is, to take all from her, and fire her, that she may not have to give rewards to them that disturb their Kingdoms, and hinder the Kingdom of God, and his blessings from their Kingdoms, which they should be sure to enjoy in all peace and plenty, if in matters of faith and saluotion they were only governed by him: who the more to animate them to those wars hath given them all the riches that are hers, and indeed her champions also: for therefore they are also called to the Supper of the great God: 
Reu. 19  to eat the flesh of Kings, and the flesh or Captains etc. That is, to take their wealth, riches and honours, and posesse them: which besides the heavenly reward, is a feast of fat things, that God will then make them. But in the mean while, Christ, while he is to suffer, giveth no such things, and therefore saith, But now my Kingdom is not from hence.  
Pilate therefore said unto him, Art thou a King then? Pilate therefore asked this question, because Christ in saying, and thrice repeating these words my Kingdom, had confessed that he had a Kingdom and consequently that himself was a King: and yet not out of any ostentation, or desire that he had to speak thereof here before Pilate, where he was sure it would cost him his life; but being urged by their examinations to tell them, 
Isa. 53.9.  he would neither lie nor aequiuocate; he knew no sin, neither was any deceit in his mouth; and in this case keep silence he might not; he must needs confess the truth, because that was for the honour of God his Father, for whom he ruled; and therefore not to have acknowledged this Kingdom, was to have denied his Father's Kingdom and right to rule all men; therefore he addeth that he was borne to bear witness unto the Truth. Yet that he might not in the least measure be guilty of his own death, he thrice affirmed that his Kingdom was not of this world; and consequently not prejudicial to Caesar's, nor to the right he challenged in the temporal Kingdom, and that Pilate well understood, when in that sense he said, Art thou then a King? for when in that sense,  
jesus answered thou sayest that I am a King; as 
* Pila●um credisse Christum Regem esse, non tamen ejus regnum adversarium esse regno Caesaris, sed pertinere ad quandam singularem Iudaeorum religionem id probat, quod perseveranter eum Regem appellavit. Ecce Rex vester, Regem vestrum crucifigam? jesus Nazarenus Rex judaeorun. Tolet. in 10.18 joh. 19.4. vers. 6. Vers. 7.12.  one that talked more of it then Christ did, Pilate went out again, and saith to the jews, I find in him no fault at all: and Luk. 23.14. Ye have brought this man unto me, as one that perverteth the people, and behold I having examined him, have found no fault in him, touching those things whereof ye accuse him: No nor yet Herod; for I sent you to him, and lo nothing worthy of death. And after when they cried, not him but Barabas, he when he had scourged him went forth again, saying I bring him forth to you, that ye may know that I find no fault in him. Why then did he against law and conscience scourge him? and when they seeing him cried, crucify him, he said again, Take ye him and crucify him: for I find no fault in him. And after when they said, by our law he ought to die, because he made himself the Son of God; Pilate was the more afraid, and sought to release him. But the jews cried out, if thou let this man go, thou art not Caesar's friend: whosoever maketh himself a King speaketh against Caesar. When Pilate heard that; his desire of freeing jesus begun to stagger, though he believed, that if he had any Kingdom, it was not of this world; yet as thinking that if he should not proceed, it might work him Caesar's displeasure; therefore bringing him forth, he saith not now, as before, behold the man, but behold your King; and after shall I crucify your King? The chief Priests answered, 
Vers. 14.  we have no King but Caesar. Yet he washed his hands, and then with this inducement, 
Mat. 27.24. Luk. 23.23.  he willing to content the people delivered him to be crucified: For the voices of them and of the chief Priests prevailed.  
Whence we may behold the misery that oft follows greatness, 
The misery of greatness.  appearing both in the chief Priests and Pilate, the one carried a way with such extreme envy & implacable hatred, that the judgement of innocence often pronounced by a judge would not satisfy them; the other with importunity and respects of contenting, appeasing, gratifying others, and preventing complaints to Caesar, of suffering another King, to an act of injustice so much against his own conscience, and often reiterated sentence of aquitment.  
A poor fruit, to often following the great and uncessant labours of ambitious climbing; when for fear or favour, to gratify or content, they are oft fain to punish innocents, and acquit men guilty and wicked, and sometime in matters of Christ's cause and Religion. Yet am I not of their opinion, who think a State's man can not be an honest man. For under Godly Kings walking in the right path of Religion, as faithful to their maker, such as David, jehoshaphat, Hezekiah, josias and others, they may carry themselves justly, and do God great service: such Kings move them not to any act of injustice, nor to maintain Idols or Heresies, much less to punish or molest true believers and innocents. But if the Prince they serve be an Idolater, an Heretic or Wicked, they can hardly hold their places and keep a good conscience. 
1. King. 21.8. etc.  For when Ahab reigns, jezabel writes her letters to the Elders and Nobles to suborn false witnesses, and to stone innocent Naboth, and it is done. jehu writes to the Elders to kill all Ahabs' children, and it is done. divers Kings were displeased with Prophets, and the Nobles wrong them, as they did jeremy and others. 
joh. 12.42.  Among the Chief Rulers many believed on Christ, but because of the Pharises, they did not confess him, lest they should be put out of the Sinagonge. For they loved the praise of men, more than the praise of God. 
Act. 24.27.  Felix willing to show the jews a pleasure left Paul bound. When justine the Emperor had deprived the Arrians of those Churches they held in Greece, Theodorick King of Italy, 
Liber. Pontif. in johan. I.  sent john Bishop of Rome assisted with Senators, to entreat him to restore them, if not to tell him, he would serve the Catholics with the like sauce. The Pontifical book saith, they entreated the Emperor with tears, and prevailed; that is, to have wolves restored to the Sheep. Belisarius, by the command of the Empress Theodora an Eutichean, thrust out Siluerius, & placed Vigilius in the Popedom, that he might according to promise condemn the Council of Chalcedon, and writ Letters in confirmation of the Eutichean faith: 
Baron. Vol. 7. ann. 538. art. 20.  whereupon Baronius calls Vigilius, a Thief, a Wolf, an Antichrist. Ye have seen that the Eastern Emperors made their Bishop's consent to the Pope, in worshipping of Images, and at last in Purgatory, Superemacie and other articles, and what followed.  
It would be to long to relate how the judges, nobles and prelate's under Emperors and Kings, have made Priests abandon their wives, and people receive his other laws & errors, when their Princes in fear or flattery temporised with the Pope. For Prelates, nobles and people are naturally prone to fashion themselves into the religion of their Princes and patrons: and that hath made jesuited Spirits practise to make reform Princes lukewarm, Popish or Arminians. 
2. King. 16.10.  For when King Ahaz seeing a strange Altar at Damascus sent the Pattern of it to Vrijah the Priest to make such a one, and offer on it, he not minding that these things ought not to have differed from 
* Exod. 25. 4●. Act. 7.44.  the pattern given to Moses, that no other things were to be intruded into the Temple of the Lord, refuseth not, but doth it, be it never so bad, Regis ad exemplum totus componitur orbis. A wonder therefore it is, that men be so ambitious of these places, wherein their souls are in such danger; seeing that if Princes be Heretical and persecute the godly, their Ministers must follow them and afflict and punish them, or lose their places: for when those that cleave to God's Word, and contend for it, are examined; they must confess the truth, though it cost them their lives, as our Saviour here did; for when Pilate said, Art thou then a King? jesus answered thou sayest that I am a King; of if he said, and I can not, I must not deny it; For  
To this end was I borne, and for this cause came I into the world that I should bear witness unto the truth. That is, indeed to confirm the Truth and every clause of it, whereof this of his Kingdom and office is one, with his blood; to witness and seal the truth of it with his blood: for though he knew that to confess this would cost him his life; yet he considers that to this end he was borne, and for this cause he came in the world, that he should bear witness to it with his blood, 
1. Tim. 6.13.  and therefore Saint Paul saith, that he witnessed a good confession before Pontius Pilate. Sealed as ye see with his blood, 
Tolet. in joan. VXIII.  veritatem Dei oftenderet, & regnum Dei manifestarer, ac tyrannidem Diaboli, & dolos ejus detegeret.  to make his witness the more effectual: Seeing indeed he came into the world as Tolet saith, that he might show the truth of God, and manifest the Kingdom of God, and discover the tryanny of the devil and his deceits, whereby he deceiveth men, whether by his own suggestions, or by his Ministers, the teachers and maintainers of idolatry & errors. For to this purpose the Son (viz. the Word, the Truth) of God was manifested that he might destroy the works of the devil. He came to confound all thief in this, that he came to bear witness unto God's Kingdom, unto God's Truth, whereby all thief are confounded; and those also, that live as if they were borne to no other end, and for no other cause came into the world, then to flatter, daub, and temporise with sins and errors, or, which is as bad, frowardly to contest against the truth with sophisticated arguments & praevaricating shifts; for that they might all be sure of it, and repenting, receive and confess the Truth in all things, he here enforceth the certainty of it with a kind of ingemination, or reinforcing of his asseveration to the Souls of men; as if they could never enough mark & remember this point, saying; to this end was I borne, and for this cause came I into the world, that I should bear witness unto the Truth. O thou eternal and almighty Son of God, 
Heb. 1.2.  by whom he made the worlds, thou heir of all things, the brightness of thy Father's glory, and the express Image of his person, thou that thoughtest it no robbery to be held equal with God; surely it was for some great end that thou wast borne of a Woman, for some great cause that thou camest in the World; Lord let us know it, let us hear it, o thou King of Saints, that we neither despise nor slight and neglect it: thou tellest us with a witness, and a dear witness it was to thee; for thou sealest it with thy most precious blood, shed in the greatest pains, the greatest sufferings that ever any felt in this world, to see if yet we will receive the truth and the love thereof, 
2. Thess. 2.10.11:  that we may be saved, and not be given over to believe a lie: for this cause was I borne and for this cause came I into the World, that I should bear witness unto the Truth.  
Some man will say, If it were to this end that he came, and thus sealed the truth, what Christian is there that will not receive the love of the Truth, that will not in all matters of faith and salvation hear his voice, obey it and so receive his testimony? I answer, thou hearest him affirm it and reinforce it, what then needs further witness? 
Luk. 19.10:  for if thou say, The Son of man came to seek & to save that which was lost: That is, by showing them Gods Truth and bearing witness to it, and so losing the prisnors bound and lost in the prison of sin, error 
* Sedebas o homo in tenebrosis & umbra mortis per ignorantiam veritatis, sedebas vinctus catenis delictorum. Bernar. de ordine vitae. Nos de Adam caeci nati sumus, & illo illuminate opus habemus. Aug. in joan. trac. 34. Act. 26.18. Mar. 10.46. Gal. 4.4.  and ignorance. joh. 12.48. He came a light into the world, that whosoever believeth on him should not abide in darkness, but should have the light of life, to make them children of the light. God sent him for a light of the Gentiles, Isa. 42. but that was to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them, which are sanctified through faith that is in him. Not otherwise. The Son of man came to minister and give his life a ransom for many: but that was to minister the Word, and to witness that his death was a ransom for many, to seal that truth, in his blood. God sent his Son made of a Woman, to redeem them that were under the Law, and thereby Servants obnoxious to sin & death, that they might receive the adoption of sons: but that is by receiving the Word, the Truth, who to as many as receive him, 
joh. 1.12.  giveth power to become the Sons of God, even to them that beleene on his Name, viz. on the Word: by letting them 
* Chap. 8.32.34.36. Character of a Christian. pag. 325. etc.  know the Truth, that the truth might make them free, and free indeed, from sin, Satan, errors, snaring scruples etc. There is no true freedom, but what the Truth giveth; and it must needs be true if the Truth give it. As he there saith, If the Son therefore shall make you free, Ye shall be free indeed. Thereby showing himself to be the Truth as Augustine proveth on joh. 17.17. Sanctify them in thy Truth, thy Word is Truth. 
August. in 10. trac. 108.  To this Truth he bore witness; and this Truth freeth, being believed, known and received with love. So was it with the Corinthians, who being enriched in all knowledge, Paul saith the testimony of Christ was confirmed in them. 1. Cor. 1.6. which that we might so receive and obey in all that it teacheth, and every part of it, he bare witness to it with his blood. Which therefore indeed is called the blood of the Testament, sealed, confirmed and dedicated in blood; 
Heb. 9.18.19  Whereupon neither was the first Testament dedicated without blood. For when Moses had spoken every precept, he took the blood of Calves and sprinkled both the book, and the people, saying, this is the blood of the Testament which God hath enjoined unto you. That was a type of this Testament sealed, and dedicated to all mankind in Christ's blood, which sprinkleth both the Testament as a witness and seal of it, and the people as redeemed and sealed unto: therefore this blood of the everlasting covenant is called a witnessing, 
Heb. 12.24.  a speaking blood, The blood of sprinkling, which speaketh better things than the blood of Abel: It witnesseth the Truth of all things declared in the new Testament, and so speaketh reconciliation, grace, peace & life to the consciences of all them that receive the same Testament, and the love of the Truth, therein manifested, in all things necessary to salvation: See that ye refuse not him that speaketh. 
vers. 25.  For if they escaped not, who refused him that spoke on earth, much more shall not we, if we turn away from him that speaketh from Heaven: viz. by this blood, and the representative signs thereof in his Sacraments, therefore Saint john saith, 
1. joh. 5.8.  There are three that bear witness in Earth, the Spirit, and the Water, and the Blood, and these three agree in one. They all witness and seal the same thing, they agree in witness of one Truth one Testament. 
joh. 14.26. chap. 16.13.  The Spirit, that is the holy Ghost that brought all things to the minds of the Apostles that Christ had told them, and that witnesseth the same Word, and no other unto us: for he guided them into all Truth, he was not to speak of himself, but to take of Christ's and show unto them: nothing but that which Christ had 
* joh. 15.15.  made known unto them; save only that he should show them things to come: viz. touching, the coming of the man of sin; his lying wonders; him that letted; Seducing Spirits, that should forbid marriage, and some meats; the seven seals; the 7. Triumpets; the 7. Vials; the Dragon with ten horns; the Beast; his mark; them that receive it; Babylon's Ruin, and the like. Whereof our Lord speaketh when he saith, I have yet many things to say unto you, 
joh. 16.12.  but ye can not bear them now. these can not be, as the great whore and her members, most impudently affirm, the traditions of the Church of Rome, as invocation of saints, single life of Priests, distinction of meats, their observed fasts and feasts, the Pope's succession in Peter's chair as head of the Church, private masses, drawing Souls out of purgatory, etc. For this is a bold divination for thire own profit; any other Heretics may say as much for their heresies, if that would serve; and to disprove them all our Saviour speaking of things absolutely necessary to salvation saith, All things that I have heard of my Father have I made known unto you. joh. 15.15. these the Spirit brought to their minds, and in their writings 
* Act. 20.27. 1. joh. 1.3. chap. 2.27. Charac. of a Christian. p. 86.96.106.110.  they manifested them to us; and to these the Spirit beareth witness on earth: And the water. viz. in Baptism; it is a seal of that Covenant, and Truth; it exhibiteth and witnesseth the same things vissiblie, and to the Soul in a sealing sign that the Testament doth: And the blood; this did Christ's bloods shed on the Cross, and this doth the cup in the Sacrament: for therefore Christ giveth to the sign the name and sealing virtue of the thing signified, saying, This is my blood of the new Testament; viz. that witnesseth and confirmeth the truth of it, and of all that it offereth and teacheth to your Souls: This cup is the new Testament in my blood; the Testament witnessed, sealed, confirmed and dedicated to you in my blood, as the first Testament was in the blood of Calves, of Goats etc. and therefore Saint john there addeth, If we receive the witness of men, 
1. joh. 5.9.  the witness of God is greater: for this is the witness of God, which he testifieth of his Son; that is, which he testifieth of the Word, of the Truth, which is his Son, and which God witnessed and sealed unto us, not only by voices from Heaven and miracles, but also by the blood of his Son, and now by his Spirit, by the water of Baptism, and by the cup in the Lord's Supper; therefore it is said, Him hath God the Father sealed. joh. 6.27. and therefore John Baptist saith of Christ (joh. 3.33.) He that received his testimony, hath set to his seal that God is true; that is, true in his Word, and true in the sealing that he gives to it; he justifieth him in his sayings Rom. 3.4. He that believeth him not in every thing he hath said, but rejecteth the Testament, the Truth in any point of faith and salvation, he believeth not God, but hath made him a liar, 
vers. 10.  because he believeth not the record that God gave of his Son. He believeth not the witness of the Spirit, of the water, of the cup; not the witness which Christ bore unto the Truth in his blood; he refuseth him that speaketh by thief; yea he rejecteth Christ the faithful and true witness, and the Seal or mark of God, 
Reu. 1.5.  even the testimony of jesus 
* chap. 19.10 see Character of a Christian. pag. 228. , received by all them that are in a right and saveing manner of the true Church: Wherein there is no other Word received in matters of faith and salvation, but God's Testament. No vain brags of the spirit; but by the Scriptures the 
* 1. joh. 4.1.6 Act. 17.11. 1. Thes. 5.21. Isa. 8.20  Spirits. are tried. To the Law and to the testimony: if they speak not according to this word, it is because there is no light in them. And consequently no spirit of prophecy in them. If a man be well skilled or mighty in the proofs & power of the new Testament, as Apollo's was said to be mighty in the Scriptures, 
Act. 18.24.  than he hath the spirit of prophecy, otherwise not: for that true member of the true church, endued with such excellent knowledge, that john would have worshipped him, 
Reu. 12.9. chap. 19.10.  saith, I am of thy Brethren the Prophets, & of them that keep the sayings of this book. Which expoundeth that, I am of thy Brethren that have the testimony of Jesus: he had nothing else but his Testament; he came out from the Ark of his Testament, out of that Temple, wherein was no other Word, he was powerful in that; nor would he allow any doctrine, which was not agreeable thereto, to be of the Spirit: therefore he saith, for the testimony of jesus is the Spirit of prophecy: no other. If therefore men bring not that testimony, they vainly talk of the Spirit of prophecy, as Papists for their traditions, Anabaptists for their dreams, and others for their Heresies; wherein they reject the testimony of jesus, & do despite to the Spirit of grace. Wherefore the Apostle saith, 
Heb. 10.26.  If we sinne willingly after we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement and fiery indignation, etc. If we fall away and reject the truth in any point of faith & salvation, we have no benefit of that one Sacrifice: for as it was a price of redemption, so ye see it was and is a seal and witness of the Testament that conveis the benefit of it, to them that receive that Truth, not to them that despise it; for it rather sealeth to them the damnation assured Mark. 16.16. joh. 3.18.20. He that despised Moses Law, 
vers. 28.  died without mercy under two or three witnesses; (though he despised but one or two commandments thereof, for that made him guilty of all.) Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God (viz. the Word, the 
* Charac. of a Christian. p. 34.  new Testament, not the letter, but the spirit. For the Lord is that spirit. 2. Cor. 3.6.17.) and hath counted the blood of Covenant wherewith he was sanctified (that is, sealed & dedicated) an unholy thing. He that rejects his testimony in any point and takes other, he departs from the faith, as those do who take theirs that forbidden marriage & meats, and so he doth this very thing, he maketh the blood that speaketh an insufficient witness, and so an unholy thing, and doth despite unto the Spirit of grace, (that also witnesseth the same) like as all Heretics and hinderers, and slanderers of the Word do:) though Christ came with his blood and bitter passion to bear witnesle to the Truth, and to make him receive the love of it; yet he receiveth it not. Mark this ye Papists, Pelagians and other Heretics; and never tell men of your meditations of Christ's wounds, & hopes in his blood and sufferings, and in your receiving it in the cup, nor of your prayers to be cleansed by that blood, if in any thing you obstinately reject his testimony, and receive not the Truth to which he bore witness with his blood; because this is not to receive, but to tread under foot the Son of God, & count the blood of the Covenant wherewith he was sanctified, sealed and confirmed to us an unholy thing. How then would they have benefit by it? God hath chosen men to salvation (and so to have benefit by the blood & by the Sacrament) through sanctification of the spirit and belief of the Truth. Such as receive the love of the Truth have it, 
2. Thes. 2.  not others that will not. The like may be said of their Baptism, I mean not generally; because at least some of their children, dying before they come of age to receive, or reject the love of the Truth, may yet have benefit of their Baptism to life everlasting: but they themselves that oppose the Truth in any thing, or will not hear the voice of the Charmer charm he never so wisely; and presist therein without repentance to the acknowledging of the Truth, what benefit can they have by their Baptism? It is not that, but their being 
* Charat. of a Christian. pag. 81. etc.  and continuing in the Word, that makes them such true Christians as shall be saved. For Baptism also is a seal of the Covenant, by it God beareth witness to his Covenant; and it is of great force and virtue to him that receives the love true of the Truth sealed; as the seal is to a covenant of this world, and to him that receives it, and whatsoever it conveyeth. But if in any point men reject and oppose the Truth, and so tread under foot the Son of God, they make the Water and the Blood thereby signified an insufficent witness, and so an unholy thing; they refuse him that by it speaketh and beareth witness to his Truth; and what benefit then can they have by it, without receiving his Truth to which it is a seal?  
He that receives the broad seal of a King, if either in part or in whole he reject, oppose or disclaim the deed to which it is annexed, or the things therein conveied, or will not hold them so as the writing bindeth, whether it be in capite or other tenute, but as he list himself, or if he cut of a piece of the writing, or tread it under foot, what good doth the Seal do him? surely none: he forsakes the substance and foundation of his assurance. But so do the Papists and other Heretics by God's Truth and covenant as in these examples.  
The Covenant of God witnesseth that, He hath chesen us in him before the world, (not that we were, but) that we should be holy. He hath saved us and called us with an holy calling, 
Ephes. 1.4.5.6. 2. Tim. 1.9. Rom. 11.15. chap. 9.11.12 16.  not according to our works, but according to his own purpose and grace, given us in Christ before the world. There is a remnant  to the election of grace: and if by grace, than it is no more of works; otherwise Grace is no more grace etc. No man can have thief but he must thus hold them in Capite of God, and that his eternal Truth and purpose: but both Papists and Pelagians oppose this, some more, some less, and will have and hold this election calling and salvation from and according to foreseen faith and works, and so of and by them. And is not this then to fall from God & his eternal purpose and grace to themselves and their own works? From the fundamental Truth and true foundation to a false one of their own? The Covenant of God witnesseth of the elect that they are borne again not of the will of man, 
joh. 1.  but of God; of and by the Word: 
Phil. 2.  that God worketh in us both to will and to do: The Pelagians and Papists will not hold this Sonship and power to do good so wholly of God, but of free will, which at least must share with God in that power and honour: Is not this to disclaim God in the foundation, and the things it giveth? Indeed they have free will, but it is to contend against the Word, 
jud. 11.  and by gainsaying with Core, to show they are not of the Truth, and so to prove that they have not this free will to good which they talk of. God's covenant gives the cup to all, 
Mat. 26.27. 1. Cor. 11.26.27.28.  saying, drink ye all of it; and so did the Corimhians e●ce this bread & drink this cup. The Papists yet take the cup from the laiety; and so, as it were, what in them is both cut of a piece of the Coveant, 
1. Tim. 2.5.  and break of a part of the Seal, yea forbidden and deny it to God's people. God's Covenant and Truth will have them come unto him, and by Christ the 
* Heb. 1.4. &  one & only Mediator; Papists will yet pray unto Saints and make them Mediators: God's Covenant alloweth 
† 1. Tim. 3.2.12.  Marriage to all; they forbidden it to Priests. A man would think this were not to departed from the faith, to forsake the foundation: But though sins of infirmity against the new Covenant, are not a departing from it; yet as for teaching or receiving any new, or contrary doctrine, and not 
* 1. Tim. 6.3.  consenting to Christ's in all things, in this case it is with the new Covenant, as it was with the Law, 
Gal. 3.10. Deut. 27. jam. 2.10.  Cursed is every one that continueth not in all things, which are written in it: and whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all: and must have forer punishment, 
Reu. 22.16.18.  as one that tradeth underfoot the Son of God etc. ut supra. For the Angel and Christ by him assureth eternal plauges to him that shall add to his Word, or take away from the words of his book; & Saint Paul saith of these that give beede to such as forbid marriage and some meats, that they depart from the faith: Much more if they do it in other points also, as the Papists do; who in many great points of faith and salvation do not continue in the Word, but 
* 1. Tim. 6.3.  teach other wise & consent not to the wholesome words of our Lord Jesus Christ; but are gainsayers with Core, jude 11.  
God's Covenant witnesseth that he doth freely justify his by the blood of Christ, and his free grace therein, 
Rom. 5.9. Rom. 3.24.28. Gal. 2.16.  and on our part by faith only, without the works of the Law: for Saint james speaks of our justification before men, show me thy faith by the works; 
jam. 2.18.  make it appear to us by thy works, that it is not a dead faith, 
Rom. 4.2.  but true living and saveing; If Abraham were justified by works, he hath wherein to rejoice, but not afore God. Yet they will have a man to be justified afore God, not by his free grace, and only by faith therein, but by the works of the Law. Which is against the main scope of the Gospel and Truth of God touching salvation, and so against the foundation, as also in other points. 
Heb. 7.27. chap. 9.26.28 chap. 10.12.14.  The Covenant of God witnesseth, that Christ was once offered; after he had offered one Sacrifice for simes for ever, he sat down at the right hand of God. By one offering he perfected for ever them that are sanctified. The Papists will yet daily offer him by the hands of the Priest, a propitiatory sacrifice for the sins of the quick and dead, to get remission by an idol, or false Christ of their own making, 
joh. 8.32. see Charac. of a Christian. pag. 329. etc. ad finem.  and so by a new price of redemption. The Covenant of God witnesseth that the Truth maketh men free, and free indeed, from the servitude and imputation of sin, that men can not otherwise have true freedom; but as if it did not, the Papists will have freedom by pardons, merits, satisfactions, masses etc. Surely this is to forsake the true foundation of assurance for a false one of their own. Yet some unadvisedly say, they hold the foundation; which can not be maintained. For Christ is the eternal Word and Truth revealed, and that Word is in himself most simple and indivisible, one foundation, not to be divided, though we can not come in any measure to know the same, but as it is revealed for our weak and finite understanding, as it were by parts and principles: yet it is true in them all and in every part, he was and is eternally that Truth of God; and other foundation can no man lay than that is laid which is jesus Christ. Now therefore whoseuer in points of faith and salvation forsake and oppose that foundation in any one principle, and instead thereof intrudeth another for men to build upon, he forsaketh and opposeth Christ the eternal foundation, and thrusts in another for men to build upon; and they that in matters of faith and salvation receive and build upon the intruded foundation, they forsake Christ the eternal foundation & build upon the other intruded: but the Popish clergy in points of faith and salvation forsake and oppose that foundation in diverse principles, and instead thereof intrude others for men to build on: therefore they forsake and oppose Christ the eternal foundation and thrust in another for men to build upon; and the Papists that in matters of faith and salvation receive and build upon the intruded foundation, they also forsake Christ the eternal foundation and build upon the intruded.  
If an Executor, or one that hath diverse legacies given him, reject a dead man's Testament in any one thing, to get the same by some other right and title, or add one thing to it, we say he forsakes, breaks and dissanuls the will or Testament, and so the very foundation of all he hath by it; much more if he do it in many, as the Papists do by Christ, who reject his Testament in diverse main points of faith and salvation, to hold the legacies thereof by other doctrines and titles; and add to it their own traditions, which they will have received, pari pietatis affectu ac reverentia. For faith S. Paul, If it be a man's Testament, yet if it be confirmed, no man dissanulleth or addeth unto it. 
Gal. 3.15.  Much less to God's Testament, which is the Truth Christ spoke and confirmed in his blood; seeing indeed Christ himself is the Truth, which he spoke, as 
* Aug. in 10. trac. 41. B●da Feria. 5 po●t ●●uocau●t Aug. in joan. tr●c. 115. cum Chrutus etc. joh. 8.  Angustine and Beda show on the words, I speak that which I have seen with my Father: and as the same Augustine on these words doth well understand, when Christ beareth witness to the Truth, truly he beareth witness to himself; for surely it is his own voice. I am the Truth. And he also saith in another place, I am one that beareth witness of myself. Which needeth no further proof here; because in sundry places above, he is manifested to be the Word, and that Word the Truth. Now seeing he bare witness to that Truth, to the Testament with his blood, and this Testament being the doctrine taught by him and his Apostles and Evangelists, and by them left in writing, is called 
* Reu. 19.10. chap. 22.9. Character of a Christian. pag. 228.  the testimony of jesus, received by all that are his, as of one that, is therefore called the faithful and true witness (Reuel. 1.5.) one that should be believed and obeyed in all matters of faith and salvation; therefore against all opposers and Heretics, who refuse his testimony in any point, he addeth;  
Every one that is of the truth heareth my voice. That is, every one that is of me, and so is a true Christian in being of the Truth. Those are not such, who for a while receive the Word with joy, as the stony ground doth the seed, 
Mat. 13.  but when persecution ariseth because of the Word, by & by they are offended. Some with the very manifestation of the Word, that the poor have the Gospel preached unto them; the Truth manifested to them: 
chap. 11.5.6.  he therefore who is the Word, who is the Truth, saith, Blessed is he whosoever shall not be offended in me. And in another place, If ye continue in my Word, 
joh. 31.  then are ye my Disciples indeed: that is, Christians of me, 
Character of a Christian. pag. 199. etc.  that am Christ the Truth: for so he addeth, And ye shall know the Truth, and the Truth shall make you free. 
* Act. 11.26.  In Antioch the Disciples were first called Christians. As a Disciple of Plato is called a Platonist, of Arrius an Arrian, and as the Disciples of Nicolas, all that held his doctrine were by the holy Ghost called Nicolaitans; 
Reu. 2.6.15.  so the Disciples of Christ, that in all things consent to his Word and continue therein, are of him the Truth, & so called Christians. One is your Master even Christ. We must not be of Paul, nor of Apollo's, nor of Cephas, which is Peter; much less of his supposed Successor (or any other Heretic) as those that will be called Latin or Roman Catholics, that is universals, in their relation to their holding of him and his See, after whom all the world wondereth, and who is called the universal Latin, or Roman Bishop, and so have the name of the Beast; and are more truly called Papists then Christians: because they hear & obey him more than Christ, and against Christ.  
We must not in matters of faith and salvation hear any man's voice, 
Ephes. 2.20.  further than he cometh with the Truth of God, to which Christ bare witness with his blood, the Truth which is the foundation laid in the doctrine of Christ and his Apostles and Prophets; and in building, or seeming to build thereupon, the same must not be wrested; 
1. Cor. 3.10.11.  but every man must take heed how he buildeth thereupon: for other foundation can no man lay then that is laid, which is jesus Christ. No other word. Saint Paul will have us to be of none but of God; 
chap. 1.30.  Of him are ye in Christ, who of God is made unto us wisdom: It is wisdom in a man to be of this wisdom, of the Word, of the Truth, and so of God; for it is God's Truth: Ye are Christ's, 
chap. 3.23.  and Christ is Gods. Therefore he saith here, Every one that is of the Truth heareth my voice. He therefore that will not in all matters of faith and salvation be truly a Disciple of Truth, but teaches new or contrary doctrine, he becomes a Master of error; and they that receive it and abide in it, are his, not Christ's, His Servants ye are to whom ye obey; 
Rom. 6.16.  whether Christ or Antichrist, the true Shepherd or a Seducer, though it be but in one or two points; as the followers of Nicolas, though they held all the rest sound, they presently lose the name of Christians, and are called Nicolaitans: for one strong hold, held against such a King, is enough to make the Captain that holds it, and all his followers to lose the name of Subjects, and to be rightly called Traitors: men can not serve two Masters, not God and Mammon; much less Christ and Antichrist, the Truth and error: if he cleave to error, he despiseth and hateth the Truth; which is not the fault of one sort of Heretics and evil doers, 
joh. 3.20.  but of all: Every one that evil doth hateth the light, neither cometh to the light.  
These things me thinks should fill the Papists, and our new Masters the Arminians with horror. For though Christ say, As Moses lift up the Serpent in the wilderness, 
vers. 14. see Charac. of a Christian. pag. 205. joh. 5.24.  so must the Son of man be lifted up, That WHOSOEVER believeth on him should not perish, but have eternal life; and of a believer in the present tense, He that beareth my word and believeth on him that sent me, HATH everlasting life, and shall NOT come into condemnation, but IS passed from death to life; And by his Apostles, 
Rom. 8.30.  Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. For the gifts and calling of God are without repentance. Whosoever is borne of God, 
chap. 11.29. 1. joh. 3.9.  sinneth not (viz. the sin unto death) for his seed remaineth in him, and he can not sin, because he is borne of God. To show that a true believer, called and justified, may be certain of his salvation, and can not fall away totally and finally: Yet our Arminian Pelagians, and the Papists fear not to maintain that persons truly justified can not be certain of their salvation, and that they may nevertheless fall away totally and finally; wherein many follow them, and therein follow new Masters, and like rebels maintain strong holds of error against the knowledge of God, and obedience of Christ the Truth.  
But they say, that to preach these doctrines of certainty of salvation, & perseverance, as also of election & conversion of grace, and not of works, not of free will; if they were true doctrines, which they will not grant, yet they who teach them to the people, teach desperate doctrines, and open a gap to all licentiousness, carelessness, profaneness, & neglect of holy life; and show a great want of wisdom and discretion, or to the like effect. Here I might tell them, that their own broaching and maintaining of errors, in these points, have caused more preaching & writing to defend the Truth, and to keep people from their errors and apostasy, than otherwise had been requisite: But I answer they see not, or will not see, that this is in effect to charge Christ with want of wisdom and discretion; who, in the infancy of the Church, did himself and by his Apostles, teach all these things by preaching and writing unto the people; that whatsoever his Word be, it still ministereth grace to those hearers that are his Sheep, 
* Tit. 2.11.12  teaching them to deny ungodliness and worldly lusts, it softeneth & molefieth their hearts as the Sun softeneth wax; that 
* 2. pet. 2.20  they escape the pollutions of the world through the knowledge of Christ; that those that are not Christ's, are as well hardened by other points, as by thief, even as the sun hardeneth clay: and so it doth these new Masters and their followers: for the more the Truth is manifested, the more they hate that light and Truth, and would hinder the setting of it forth in Sermons and Books; the more they despise Christ, who is the Truth and rebel against him. Is this their wisdom and discretion? I confess they have some, such as it is. For first, for gain or preferment, they will obscure, betray & sell Christ the Truth, yea fight against him with errors and arguments, wrist the Word to their eronious tenets, that is in effect to prove him error and his father a liar; like mercenary Soldiers that will fight of that side which gives them most pay: and then they have wisdom to get great ones of their side; to hinder others from confuting them, and to keep the people from knowledge, that so they also may fall the sooner to their party; and by these things to deal treacherously with God; as also by perverting the Articles, to make, if they could, their mother an adultress, and the present Church of England as adulterous in Religion as themselves; to extenuate the heinousness of Popery, to draw our Religion nearer to it, and thereby to get the Romish Adversaries friends in Court and Universities; by seditious whisperings to alienate the heart of the Prince from his most Religious and Truth seeking Subjects, to get Parliaments dissolved, and so overthrew a chief remedy under God, to divide a Kingdom at unity in itself, to fire all, so they may, but get their Prince's favour to rule for their own times; and by all these things to throw Churches, Kingdoms and States into destruction; to provoke God to pour out his plauges upon us: If this be their wisdom and discretion, surely it is not sapere adsobrietatem, 
jam. 3.15.17.  it comes not from above, it is not pure & peaceable, but earthly, sensual and devilish. But they have one point of wisdom more, to show, if not by all thief, yet at least by stopping their own ears (and other men's also, what they can) against the voice of the charmer, by disputing and fight against the Truth, that they are not of the Truth, nor of his Kingdom, but of a contrary; that they ran greedily after the error of Balaam, for reward, and will perish in the gainsaying of Core, unless they repent: jude 11. For Christ saith, 
Tole●. in joan. 18.  Every one that is of the Truth heareth my voice. Tolet. Therefore the jews believe not me, not because I speak not true things, but because they are not of the Truth. It is a like saying, Joh. 3. he that doth truth cometh to the light. Rom. 2. 
2. Thes. 1.7.8.  But to them that are contentious, and do not obey the Truth, but obey unrighteousness indignation and wrath. Which indeed they will find when Christ cometh, taking vengeance on them that know not God and that obey not the Gospel, who shall be punished with everlasting destruction etc. 
Reu. 14.9.10.11. vers. 12.  As is said to those his enemies that would not that he should reign over them, and to them that receive the mark of the Beast, and worship him and his Image in receiving, and obeying for doctrines their commandments and traditions; as they would have all do, or suffer for refusing them; a great trial: therefore it is there added, Here is the patience of the Saints: 
Character of a Chr●stian. pag. 282. & 292.  Here are they that keep the commandments of God, & the faith of jesus. They that are theirs, hear them; * but they that are Christ's will in matters of faith & salvation only hear him, as he saith, Every one that is of the truth heareth my voice.  
Augustine, 
Aug. in joan. trac. 115. gratiam commendavit etc.  He hath commended the grace whereby he calleth according to his purpose: of the which purpose the Apostle speaketh; All things work together for good to them who are called according to his purpose, to wit, according to the purpose of the caller, not of the called. He hath called us with an holy calling, not according to our works, but according to his own purpose and grace: without doubt no merits going before, least grace should, not be grace. For if he bade said, Every one which heareth my voice is of the truth, he should have been thought to have been named of the Truth, because he obeyeth the Truth. He saith not this, but thus, Every one that is of the Truth heareth my voice. And hereby he is not therefore of the Truth, because he heareth his voice, but he therefore heareth because he is of the Truth, that is because the Truth conferreth this gift on him: which what other thing is it, than Christ giving him the gift, he believeth in Christ? This he manifests against the proud and pestilent error of the Pelagians, which taketh from God the glory of his free grace & power in election, calling, conversion etc. And gives these things to their own free will, and Foreseen faith and works; and by such disputes against the Truth prove that which they deny, viz. that they themselves can not hear, beleene, & obey the truth, because it is not given them of God, because they are not Christ's; as he saith, 
joh. 10.26.27.  Ye believe not, because ye are not of my Sheep. My Sheep hear my voice, that is because they are of me, chosen in me: 
joh. 8.47.  He that is of God heareth God's words: ye therefore hear them not because ye are not of God. That is indeed, because ye are not of Gods elect, and so of the Truth, 
1. joh. 2.19.  and called according to his purpose. They went out from us, because they were not of us: 
Act. 13.48. Act. 2.42. vers. 47.  for if they had been of us, they would have continued with us, etc. As many as were ordained to eternal life believed. Such continue steadfastly in the Apostles doctrine, as is expressed there; Such as should be saved. Others, that are not so of the Truth, do not; only the elect and called, as he saith, Every one that is of the Truth heareth my voice. 
Tolet in joan. 18. vide o Pilate quos audis contra me, qui ex veritute non sunt.  Tolet. Behold, o Pilate, whom thou hearest against me, those that are not of the Truth. So indeed of Papists, Pelagians and other Heretics, Christ may complain and say, Behold, o ye Princes and people, whom ye hear against me, 
2. Tim. 2.19. joh. 10.  those that are not of the Truth. The LORD knoweth them that are his: Christ saith, I know my sheep, that is, who are given me, who shall hear my voice, and who not. Act. 18.10.  
Yet true it is that men commonly judge of the tree by the fruit, and so that those are not of God, who hear not Gods words; likewise of others, because they do hear his voice, they are of the Truth: 
1. joh. 4.6.  and this is good, and if not opposed to the former, no way amiss. He that knoweth God heareth us, he that is not of God heareth not us, hereby know we the Spirit of Truth, and the Spirit of error. For Christ is known 
* joh. 10.14.27. Character of a Christian. pag. 329.  of his, and when they know the Truth, the Truth maketh them free: free from presumptuous sinning; they hear his voice; they may not, nor will not so neglect hearing & holy life as presuming upon praedestination to say desperately, Si Saluabor Saluabor, there is no danger of that, because they not knowing the secret counsel of God, who are elected in Christ to be called, justified, sanctified and glorified, and who not, look to the means, hear his Word, pray and give all diligence to follow it in holiness of life; that so themselves (and others also) may know the tree by the fruit; which is to make their calling and election sure to themselves: but howsoever both the one, and the other show that they only are of Christ, be they here or elsewhere, that hear his voice, as he saith, Every one that is of the Truth heareth my voice. As we have many living in our Church, and partaking with it in some outward ceremonies and services, who for diverse respects would have some men think them Protestants, yet are in heart and faith Papists, abborring those doctrines of our Church which dissent from Popery; so may Christ have some of his elect in the Church of Rome, that by that little light they get of the Scriptures perceive the errors of that Church and abhor them; and there may be some such in the city of Rome itself, when it is ready to be destroyed, to whom he crieth come out of her my people; but where ever they be, you hear he saith, Every one that is of the Truth heareth my voice. Which may serve to answer them that would prove the Church of Rome to be a true Church of Christ, because he hath people in her, when indeed the Inquisitors, when they find them, prove them to be rather of our faith and so of our Church and religion.  
Yet do I not excuse them, that holding our faith and religion in their hearts, outwardly profess popery; Christ would have it otherwise, and therefore calls to them to come out of Babel, to live where they may with more safety confess him the Truth; which indeed is to have God's 
* Charac. of a Christian. pag. 245. & 282. Rom. 10.10. Mat. 10.32.33.  mark in the forehead. For with the heart man believeth to righteousness, and with the mouth confession is made unto salvation. Whosoever therefore shall confess me before men, him will I confess before my Father. But whosoever shall deny me before men, him will I also deny before my Father.  
Which things should methinks fill all our Church Papists with horror, especially some great ones, who would seem to be true Protestants, and for fashion sake come sometimes to Church, and say over the prayers, which some Papists think are not repugnant to their Religion, yea & hear some men's sermons; but it is that they may the better hold places and offices, get the more trust in great employments and counsels; that so pretending many matters for the good of our Religion, they may the better under such colourable pretences practise and secretly carry them to the furtherance of the Popish cause. These are such as seem to admire the outward rites, and all the most gaudy vestments & ceremonies; because indeed they love little else in the Church, would have more of them, and more near to popery, even such gay shows as in Mr. Cousin's set up in the North. Yet some of the Clergy are so fond, as to cry out for little or nothing else but the service, the ceremonies, outward habbits, and Music; pretending that by pressing the use of such things, they shall the sooner draw Papists too come to Church; (but not to be there convinced; for points controverted must not be preached to discover errors;) they might add, that they shall thereby get some doubtful friends, if not secret enemies, and gain as much by it, as of old the Church of Rome did before the year 420. by imitating and using some rites of the heathen, the sooner to win them to embrace Christianily; the issue whereof was this, that God so abhorred their temporizing, that he suffered them in few years to be over flown by a flood of Goths, Vandals: and Alanes, etc. The Lord God deliver us from such an inundation of Papists. I read of some that were to be overcome and converted by the sword that comes out of Christ's mouth, Reu. 19.21. But of none by shows, music and ceremonies: Yet I will not say that other reformed Churches that have fewer Ceremonies gain more converts; but this I may say, that they get such as are more sincere, constant and faithful to Church and State: and further to all such Church Papists (who it seem for an advantage, get dispensations to be present at some of our Churches and Sermons) that they are not Protestants, unless their hearts hold the Protestant faith; that if they think Popery to be the true Religion, why do they not openly profess it? (especially seeing they are not troubled in England for their Religion, but have indeed to much liberty, & use of it) or if they do not; how can they hope in the day of judgement to look Christ in the face with comfort? for he that is the Truth saith, 
Mark. 8.38.  Whosoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of Man be ashamed, when he cometh in the glory of his Father. If these men were of the Truth, they would not only be present at the preaching of it, but also hear and obey it, so as truly to seek the Kingdom of God, yea and therewith all the promised and commanded Ruin of Rome, Antichrist and their supporters, which hinder Christ's reign, and not the things which are contrary: For he saith, Every one that is of the Truth heareth my voice.  
Thus than though there be many Religions in the world, opposing one another, some in one thing, some in another; yet there is but one of them of the Truth, namely that alone which in all matters of faith and salvation heareth his voice, who is the Truth. Lately in my hearing one jestingly asked a Popish newes-monger, how it went with the Catholic Cause? He in some anger & more pride answered, ye have many Religions, but I hope that now ye shall have but one: It was asked him if he would be of that one; he replied, I that I will. It was asked him what Religion that was? he answered, The book of common prayer and the Articles. One answered him, we hold with the book of common prayer & with the Articles, but not after the sense of the Arminians, proved to be perverted, wrested and absurd, by Doctor Carlton late Bishop of Chichester in a book, abovemencioned, dedicated to the King's Majesty. And indeed whether all things be in them in that perfection that should be, or Noah, both the one and the other send us to the Truth of God revealed in scripture, & oblige us to be of it. The book of common prayer saith, that we assemble and meek together to hear his most holy Word; and to ask those things etc. In the Lord's prayer, diverse times there used, we pray, Hallowed be thy Name, they Kingdom come, they will be done; and so that his Word may be had in honour, and his Kingdom come among us in the due preaching thereof, and into our Souls to rule us in all things necessary to salvation: For his is the Kingdom, the power and glory. The Psalm read saith, to day if ye will hear his voice, hearden not &c. The prayer for peace; In knowledge of whom standeth our eternal life: another Granting us in this world knowledge of they truth: the litany, That is would please him to illuminate all Bishops, Pastors and Ministers of the Church with true knowledge and understanding of his Word, and (what, to treasure and monopolise it up in themselves? noe, but) that by their preaching & liveiug they may set it forth and show it accordingly: as in a prayer at the communion, That they may, both by their life and doctrine, set forth they true and lively Word: In another for all the congration; 2. Sund. in Aduent, Blessed Lord which hast caused, all holy Scripture to be written for our learning, grant that we may in such wise hear them, read etc. To pass by that on 5. Sund, after Epiph. which Against Pelagian pride saith, That they which do lean only on the hope of they heavenly grace, may evermore etc. On good Friday is begged of him, That he would take from jews, Turks, Infidels and Heretics, ignorance, hardness of heart and contempt of his Word; but not in desire to retain it in ourselves. The book of Articles saith Art. 2. The Son is the Word of the Father, begotten etc. Art. 6. Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not required of any man, that it should be believed as an article of faith, or be thought requisite or necessary to salvation. So also the Articles of Ireland. Art. 1. The ground of our Religion, and the Rule of faith, and all saveing truth is the Word of God, contained in holy Scripture. In both these books, by the name of holy Scripture the Compilers understand all the canonical books of the old and new Testament, in them recited. Now that which thus bindeth us to another Rule and warrant, doth not make itself the Rule and warrant, nor permit any Rule and warrant in matters of faith and salvation, besides that to which it bindeth us: but the book of the Articles doth thus bind to another Rule and warrant: ergo. For further proof whereof observe Art. 22. The Romish doctrine concerning purgatory, etc. is a fond thing. Now this Article is not the Rule and warrant why that doctrine must not be received, but the Word; for so it followeth, as being vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God. Art. 8. saith, The three creeds, ought throughly to be received and believed: but why? the article sends to the warrant and rule, saying, For they may be proved by most certain warrants of holy Scripture. Whereupon Ministers, Catechising men in that called the Apostles creed, do accordingly prove the matter by the Scriptures. Art. 18. counteth them accursed, that presume to say that every man shall be sane by the law or sect which he professeth: where the Article is not the Rule or warrant, but plainly telleth you of another, saying; For holy Scripture doth set out unto us only the Name of jesus Christ whereby men must be saved.  
This man than that hoped that we should have no other Religion than the book of Articles and the common prayer, hoped it seems, that we should not have them as they were at first intended, nor in that which they require and bind men to. viz. in matter of faith and salvation to build only on the Scripture, which ye see is plainly and evidently intended by the compilers of the Articles. By this man one may gather the hopes of the Papists; for it was Mr. Burgen their known Newes-monger, one that is frequent among them, and hears their minds; that preaching to edify some and confute others by Scripture; and writing to convince some and establish others, which have so weakened & discoured them, would now be out of countenance and fashion: that though we pray for these things, yet there should be nothing less minded and practised; that so they and the Arminians might prevail unconfuted, unreproved; (because these books, though agreeable to Scripture, are not, as ye see, warrants & Rules of faith; they do not quote places of Scripture to prove or confute, and so consume Antichrist and Heretics by the Spirit of Christ's mouth, nor indeed recite all their errors) that yet these books would come to be the Rule of faith (and so overthrew that which the 6. Article says of the Scripture) that we should not so much as urge them in their true & grammatical sense; that by this means Arminian prelate's might hold them to their sense; that if according to Trent practices, some more Arminians and Popelings could be intruded into Bishops Sees and convocations, than any thing that they under the Name of the Church of England, should teach or ordain, might also in time become rules and Articels of faith, and at last not the Scripture, but their injunctions should be alleged to prove points of faith, after the Manner of the Church of Rome, and the Scriptures pinned to them, and in some points no further admitted or taught then agreeable to them: that instead of the authoritey of Scripture, the authority, sense and injunctions of the Church might be interposed, & he judged an Heretic that should not receive them, what ever they be, without further dispute, and so that we should shortly lose our Religion, and all be brought by degrees and devices, as the Churches of Italy and others were of old, to the Pope's tenets. Whereas on the contrary the book of Articles saith, Art. 19 The vissible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached and the Sacraments be duly ministered according to Christ's ordinance. Art. 20. The Church heath power to decree Rites or Ceremonies, and authority in controversies of faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore although the Church be a witness and a keeper of holy writ: Yet as it ought not to decree any thing against the same, so besides the same, ought it not to enforce any thing to be believed for necessity of salvation. Art. 21. General counsels may err, and sometime have erred. Much more particular.  
Thus than the book of common prayer & the Articles bind Men to be of God's Truth: neither doth any man rightly hold them, unless as they require, he in matters of faith and salvation keep to the Scripture, and so be of the Truth. Those men therefore that slight or neglect the due preaching of God's Word, and the convincing of Heretics by it; and instead thereof so propose and extol the book of common prayer, and the Articles and constitutions of the Church of England, that they seem to have little or no Religion beside; 
A new sort of schismatics.  they are a new sort of schismatics, some of which will yet be counted Pastors and Pillars, far more against the book of common prayer and the Articles than any other: for as much as others are against the ceremonies, thief against the substance of Religion, which they require; others are against that form of prayer, thief against the things principally prayed for and enjoined; 
Psal. 2.  & so against the Truth sealed in Christ's blood: which they also tread under foot, & count unholy, yea break his bands and cast his cords from them, by the jeering scoffs they use against preaching, and convincing Heretics by Scriptures, either in preaching or writing; by hindering them, and the slight esteem they have of them. Yet like Hypocrites, as if they would have all as the compilers of the common prayer book intended, and as it should be, 
3. Sund. after East. on Saint john's day.  in one Prayer they say, God which showest to all men that be in error the light of thy Truth, etc. in another, We beseech thee to cast thy bright beams of light upon thy Church, that it being lightened by the doctrine of thy holy Apostle & Evangelist john may attain to thy everlasting gifts: on the day of Saint Paul, That we may follow & fulfil thy holy doctrine which he hath taught: of Saint Mathias, Grant that thy Church being always preserved from false Apostles, may be ordered and guided by faithful & true Pastors: of Simon and jude, Grant us to be joined in unity of spirit by their doctrine: of S. Andrew, Grant unto us all, that we being called by thy Holy Word, may forthwith etc. Also in an exhortation before the Communion, they say, If any of you be a blasphemer, a hinderer and slanderer of his word etc. come not to this holy table: to the sureties of Children baptised, to call upon them to hear Sermons etc. the Bishop at their confirmation prayeth, Let thy Holy Spirit be ever with them, & so lead them in the knowledge of thy Holy Word, that in the end etc. These Prayers and sayings will rise in judgement against many who extol them, use them, prefer them, and yet mind nothing less them the things prayed for, and desired in them; but are rather against them, and so against Christ's Kingdom, against his reign who is the Word; and who saith, 
Luk. 19.27.  Those mine enemies that would not that I should reign over them, bring hither etc. They therefore that scoff & gear at diligent preachers and hearers, call them Puritan and despise them, let them know, Christ's Disciples are commanded to teach all Nations, 
Mat. 28.  to observe all things whatsoever he commanded them; 
Ephes. 4.14.  that we are not to be tossed to & fro, and carried about with every wind of doctrine, by the sleight of me, but following the Truth in love to grow up into him in all things who is the Head: that the Scriptures make wise unto salvation etc. that, He that turneth away his ear from hearing the Law, 
Pro. 28.9.  even his prayer shall be abomination; If he will not hear, nor be willing that others should hear, God in all matters of faith & salvation, God will not hear him; that Christ saith against such reviling and self conceited Pharises, Every one that is of the Truth heareth my voice; and by consequence that such as they, who make no more account of it, can not well be said to be of the Truth.  
These two last clauses of Christ's bearing witness to the Truth, and this conclusion, of hearing his voice, which he maketh thereupon, are a large field, which for brevity, I have run over, only pointing at some of the good seed, and some of the tares, 
Mar. 4.26. Mat. 13.24.  which enemies have sowed while men stepped; that so, those that have authority may see what is amiss at home, and seek reformation. Which God knows I have not attempted out of any forwardness to be meddling in matters of this kind, but only upon sight and sense of the wrong done to my Saviour and his Kingdom, to my Sovereign Lord the King, and to the Church and Country wherein I was bred, by the Doctrines and palliated practices of close walking Popelings, Arminians and their Supporters, many of them being disguised under the name of conformable Protestants and Well-willers of the Church and State. Which driven me in silent sorrow to meditate on these passages of holy Scripture.  
Then finding that of our Lord to be true, 
joh. 15.5. 1. Cor. 12 3.  without me ye can do nothing. No man can say that jesus is the Lord (much less prove it) but by the Holy Ghost: and so, that I could never have drawn so much honey out of these flowers, vules God hath been with me; I thought I must carry it to the hive; though I knew that in this case, I was like to find that true, Obsequium amicos veritas odium parit, yet I might not adventure, the everlasting punishment of an unprofitable servant, 
Mat. 25.24.30.  by burying this one talon in a napkin; seeing it appeared to be Christ's; whose Confession and Complaint is here exhibited, with proofs and consequences so following from the same, that there needs no further witness, no inquiry of the unworthy and instrumental Exhibiter: for the convincing proofs are Christ's, the convinced and Delinquents well known by other Complaints, that have been oft made against them, if not to the King, yet at least to the High Court of Parliament; wherein great things have been offered to be proved: and if a free speaking and hearing be not there permitted; then if any should under colour of serving his King and Country, be as false to both (and withal to Religion, at least for some secret love to Rome) as ever that great favourite Duke Edrick was, 
Edrick Duke of Mercia, See Speeds Chron.  who sold both to the Danes; yet men that could discover them, fearing that they should not be thoroughly heard, but rather imprisoned and crushed, would perhaps hold their peace, till it were to late to help. Which hath made men say, the King's ears are so guarded by whisperers, by preventing and praevaricating expositors of complaints, that truth may despair of an effectual hearing. God Almighty give unto the King's Majesty a heart to hear, see, and reform what is most amiss, wheresoever, and in whomesoever the fault be.  
To conclude to be of Truth is to continue in the Word, and in all matters of faith and salvation to cleave to it, professing and maintaining it in the whole and in every part of it; which is to have God's mark in the forehead; as on the contrary to receive and maintain the Popish laws and doctrine, is to have the mark of the Beast: for thus a Christian is not only distinguished from a jew, but also from a marked slave of Antichrist, as ye may see proved in that little book, called The Character of a Christian pag. 206.282.296. Saint Paul saith well, Brethren mark them which cause divisions and offences, 
Rom. 16.17.18.  contrary to the doctrine which ye have learned, and avoid them. For they that are such serve not the Lord jesus Christ, but their own belly, & by good words and fair speeches deceive the hearts of the simple. 
2. Tim. 2.17.18.  For their word will eat as doth a gangrene, who concerning the Truth have erred. And therefore when Arminians, or other Heretics and profane persons command and teach one thing, and Christ another; the Pope one thing, & Christ another, the Church of Rome calleth for all men's obedience to her, and Christ to all to come out of Babel; 
Reu. 18.  jesuits and Popish priests call to Princes and States to serve her; and Christ to serve her as she hath served them, to fill her double: Some follow Seducers; but ye hear what the Saviour of the World saith, Every one that is of the Truth heareth my voice.   
FINIS.   

Faults escaped in the printing.  
Pag. 1. for Evangelist read Evangelists. p.2.l.2. for mislender: read misunderstood. & l. 23. for chiefs chief. p.3.17. for foe read of. p.6.l.29. for reckoned, read reckoned. p.15.l.18. for though read the. p.19.l.13. for deser at read desert a. p.21.l.27. for abonte re. about. p.23.l.35. for rebellions re. rebellious. p.32.l.19. for that re. thus.l.23.re.seditious.p.33.l.8. for thousand read a thousand thousand. p. 34.l.13.for meant, re. mean. & l. 35.for tough read though. p.36. in mark re. universum. p. 37.in mar. re. persuadere. p. 41.l.34.for revelt revolt. p.47.l.2. for greah rea. great. p. 52.l.11. for Christ's re. Christ. l. 22.re.committing. p.53.l.9. for ofter re. offer. l. 3. for five limen re. fine linen. p.55.l.17. for here rea. hear. p.61.l.4. for grauted granted. l. 28.re. Armin: p. 86.l.1. for honeur re. honour. p.85.l.35.re.beleeve. p.88.l.5.rea. Christianity. Besides some letters that did not print so well off in the first six sheets, as in the Proofs.