A Chronological Discourse touching, 

1 The CHURCH.  
2 CHRIST.  
3 Antichrist.  
4 GOG & MAGOG. etc.    
The substance whereof, was collected about some 10. or 11. years since (as may be gathered by an Epistle prefixed before a Tractate, called, The visible Christian) but now digested into better order; and first published, By the Author himself, H. Cl.  Horat. de art. P.— Nowmque prematur in annum. Ratio.— Nescit vox missa reverti. 
Imprinted at London by William White, dwelling in Cow-lane over against the sign of the white Lion. 1609.   

TO THE REVEREND AND LEARNED FATHERS, AND brethren Minister's, in the Archdeaconry of Canterbury: Grace and peace be multiplied from God the Father. etc.  
THe Learned of the Gentiles (being to that people 
* Tit. 1. 12.  Prophets, as S. Paul styleth them) they by Parables (as jotham by his Trees holding Parley) did under some shadowing-speach, both praise Virtue, and pursue Vice. And had they not been as lamps to their Ages, for explaining the Moral duties of the Decalogue (steps whereof remained in man's nature, even after his Fall) the Gentiles had run away with smooth excuses. By which in-written Law, as they did the things of the Law, as the Apostle telleth the Romans; so, they came to have notice of the out-written Law, given of GOD to Moses in two Tables. 
Orpheus in him. de deo.  For so Orpheus (living in the time of Israel's judges) writeth: 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Even as the 
* Meaning Moses.  Water-borne described hath  
From God to Man, two Tables of the Faith.  Giving therefore Fools leave to blatter against Knowledge, (as if God's reason in his Works, should be against the reason of his Word,) let me proceed.  
To Argus they attributed 100 eyes; as to Briaceus 100 hands: not properly, but figuratively (even as Solomon saying: 
Eccles. 10. 2.  The heart of a wise man is at his right hand, although his proper seat be in the midst of his Breast, depending a little towards the left side) they thereby implying, that the Profane (with Argus) need many eyes or watchmen, for securing such a skittish companion, as was Samsons Heifer: as also, that Combaters with Divine powers, have need of many hands to help them. But all in vain, seeing the eyes of the first, will be put out; and the hands of the second, willbe broken: much like to the judgement which Zechary signifieth to come upon the Idol-shepheard, 
Zech. 11. 7.  namely, a Sword upon his right Eye and Arm; insomuch as his Arm shallbe dried up, and his right Eye darkened. In the assurance whereof, I continue my opposition to fanatic, phrenetike spirits.  
The Gentile-artists, did many times unto men, give the title of God, (as the Scriptures give unto Statesmen) and so they did unto Hercules, for his 12. famous exploits; which may be reduced to two kinds: First, for his conquering of devowring Beasts; which indeed were Men as savage as Beasts, tyrannical Usurpers: Secondly, for his sweeping away of much Dung with a Torrent; which was, an expulsion of evil Manners and Customs, by the clearness of good Counsel and wholesome Laws. Many we have, that will say, how by their place they be Gods: but very few that show themselves gracious and beneficial to Church & Commonwealth, as Gods should; but Devils will not: Many claim the Term, but few walk worthy the term, 
Horat. ep. ad Quintium.  Tu rectè vives, si curas esse quod audis. justly therefore shall the heathen Hercules, rise up against such in judgement.  
The office of Priesthood among the Gentiles, was of such great respect, as oftentimes the Kingdom was united unto it: 
* Fenestella ex Virgil.  Rex jdem hominum, Phaebique sacerdos. When Famine pinched the land of Egypt, to the forcing of all sorts, to set sale of all for Bread-corne, there was due provision made for the Priests. For these that there do turn Cohanim Princes, do it (in my judgement) not only against the very heart of the words propriety, but against the consonance of all Story. And were the Heathen, even by Nature so led, to prefer their Ministry? The doctrine of Grace, doth teach it much more. But a number, as if they were not only devoid of Grace, but also deprived of good Nature, do so cast their cards, as if any starve, the Minister shall: and if any amongst Clunchpokes and Swaggerers, be thrust down to the tail of the Table, it must be the Minister. But as the Heathen in this point also, shall arise up in judgement against such: so, I pray you, from whence ariseth this evil? Sat scio, and let me speak plainly.  
This evil ariseth sometimes from ourselves, when the greater hath small respect of the lesser: 
From whence the contempt of Ministers ariseth.  for that noted of the vulgar, is as a document for having such in lesser estimation. Secondly, this base estimate of Ministers, ariseth also, from the consideration of their poverty; and their poverty is the more, by reason some Novelistes have taught Civil Governors, to spoil Mother-church of her Dowry, saying; that the same is an idolothite and Antichristian.  
And hereupon it was, that the Separists did at first in their secret Conventicles, appoint their Deacons to stand at the Chamber door, at the people's outgate, with their Hats in hand (much like after the fashion of a Playhouse) into the which they put their voluntary. But coming beyond seas, where a man might have seven Doyts for a penny, it fell out, howsoever their voluntary (at the casting in) did make a great clangor, the Summa totalis over seen, the masters of the Play, came to have but a few pence to their share. Whereupon, a broad Dish (reasonable flat) was placed in the midst of their convention, that when the voluntary was cast in, others might observe the quantity. But this way served not the turn, for a few doyts rushing in upon the sudden, could not easily be observed, of what quantity it might be. Upon this, the Pastor gave out, that if (besides gifts from others abroad) they would not make him 
* Who was Micahs Levit now?  Ten pounds yearly at least, he would leave them, as unworthy the Gospel. Then they stickle, for fear of a fall; and Holder the Glover must give six Styvers a week for his part: George Cl. the Bricklayer, more Styvers for his part, by reason that he had good doings: and so others accordingly. The Glover complains of the greatness of the Cease, and therefore said; that he would for England. etc. But to leave their giddy devices: At home we have had too many, that have been willing (howsoever maintenance be 
* For this point, see my Manual on Leuit.  Moral, and the quantity and quality thereof be judicial) under the colour of clearing the Church of Idolothytes, to shave the Church as clean, as Dionysius did Esculapius. To the Ministers it would be unholy, but to the Church-robbers it would be very holy, when they may have it wholly. Papè; Have we found out an Hypocrite, worse than a Papist?  
A third cause of the Ministers contempt, hath arisen from our Syncerians, who have made it a very small matter, to preach upon the Scriptures: holding every hours talk, a Sermon: Insomuch as, a number would not go to meat (if a few were present of their faction) but there must be a kind of Sermon.  
Master barrow himself, 
H. ●ar. then in the Fleet.  even to myself (telling him that Master Pen●y did use that fashion of Preaching,) did exceedingly dislike it; saying of that, and of some Pin-sellers and peddlers that then were put to preach in their Thursedayes' Prophecy, that it would bring the Scriptures into mighty contempt.  
Master Henry Smith in his Sermon upon Despise not Prophecy, did tax in his time, that addleheaded discoursing, saying: that it was the ready way to bring into contempt, both Prophet and Prophecy. But Vzzah hath been smitten of God, 
Allusion to 2. Sam. 6.  for so touching the lords Ark, that whosoever runs by, may read (as in great Capital letters) Perez Vzzah: and therefore I leave it.  
But what speak I of Contempt of Ministers? Actum est de capite, the whole body of the Church is accused for an Harlot; yea, for such a one, as never was betrothe● unto Christ, but prostitute unto spiritual fornication (a cunabulis) from the very swaddling clouts. Minxerit in patrios cineres Schismaticus ille. To whom I say with Agur; 
Prou. 30.  The Eye that mocketh the Father, and despiseth the instruction of the Mother, let the Ravens of the valley pick it out, and the young Eagles eat it.  
The premises considered, it remaineth, that with Nehemiahs' people, we do the work of the Church with the one hand, and with the other we hold the Sword. With the Cranes, 
Arist. de animal. 1. 9  let us watch by turns, & rest by turns. Let no man seek his own, but every-one another's good. In being one, against such as will not be at one, we shall (as in the Parable) compel them to come in, or force them to silence. 
Isoerat. pane gyric.  Controversias, aut jus aut vis, finite.  
And so casting myself into your brotherly arms, with reference of these my labours to our Church's judgement, I humbly bid farewell. Norborne in East-kent the 6. of April, Anno Domini 1609.  
Your Brother in the work of the Gospel, HENOCH CLAPHAM.   

TO THE ORDINARY READER.  
TO read with profit (and otherwise thou had better never read) these Rules are to be followed.  
1. First, beware of a prejudicate affection; 
Notes for directing the Reader.  an evil, forestall the grace of God; barring the doors of mercy against such: For we should not dare any thing against, but for the truth.  
2. Secondly desire of God, that in trying of all things, thou mayest keep that is good: Otherwise, with the Spider, thou wilt fashion Poison▪ where the painful Bee would cull honey.  
3. Thirdly mark diligently the Arguments and Reasons whereby any point is proved. And consider whether they be Essential and to the matter, or but Paralogifmes, or seeming fair Colours, which we term Sophistication.  
In disputation about the Being of a true Church, it must be well weighed, 
What ìs to be observed, touching the Being of a Church.  whether speech be had of such a true Church as is Visible and known plainly of man; or, of such a true Church as is Invisible, and so only known of God: For, though we may hope well of such as we see and know, yet God knows who are his. And then, if the Question be about the true visible Church, it must further be considered, if so it be a true visible Church settled in orderly constitution, or as yet unestablished, or not yet constituted: for every of these Churches (though true Churches) be differenced one from another by some substantial mark or property, peculiar to the own kind.  
In disputation about Ecclesiastical policy, or Church-discipline, it must at first be examined, 
What, touching Church policy.  whether speech be had of that, which accords generally with every true Church, (and that's th'inward regiment of the Spirit; whereupon Christ saith, The kingdom of God is within you; and the Psalmist, that the King's Daughter is all glorious within; and therefore not to be pointed at with Lo here, lo there;) or, it must be weighed, if so the discipline be external and outward: And if that; then, whether of such policy, as tends barely to the Being of a true visible Church established, or unestablished, in whole or in part, etc. Otherwise, thou shalt swallow Quid for Quo; and when the question is of Miles, the answer will be of Plums.  
In the lack of such a Spirit, as should discern between things that differ, it comes to pass, that Schismatics exceedingly seduce poor plain people; describing a Visible Church, by such scriptures as properly appertain to the Invisible, wherein all are really holy: and when the question is of Discipline Essential, they cast in scriptures that speak of that is only Accidental; as if there were no difference between the Main and the By: between that is naturally perpetual; or but temporary, fitting some one time.  
Again, 
What, touching true Ministry.  if question be about True Ministers, the Schismatics propound for a mark thereof, the very perfection of the Lords Canon; as if he could not be a True Minister, except he were Perfect: as if there were no difference between a true man, and a man that is perfect in every ornament of Nature. And yet, when the Perfectistes have done that, the very best Minister they can make, is to be convicted of imperfection.  
Besides, 
What, touching the Gospel.  ìf question be made, What is the Gospel? or, what is the contrary thereto, namely, Ant●christianisme? They determine neither of them by that which is Essential, but by some Accidents, which tend not simply to the Being thereof, but to the Decking of that Being: the most absurd kind of Sophistication that can be. In a word, they deal as sillily as if one should define a man, not by the verity of Body and Soul; but by so many Hairs of the head, or so many Nails of an hand; or by having more or fewer Garments upon him, of this or that fashion.  
If thou know what I have said, than thou art the fitter to judge after reading. If not, then read, but judge not: For he that giveth false judgement, doth make himself accursed. And so, beseeching God to give thee understanding in all things, I leave thee and my labours, to the blessing of the Almighty.   

TO THE UNCONSCIONABLE READER.  
ARt thou an Atheist, and so mocks all Religion? Then I leave thee to thunder and lightning, whereby some ancient Atheists, have been forced to fear, and to acknowledge a sovereign divine power over the Creature.  
Art thou of some Religion? 
justin. the Historian affirmeth, Conditores su●s Lupae uberib. alt●s: sic omne illum populum Luporum animos habere, inexplebiles sanguinis, atque imperij divitiarumque avidos ac leiunos. Lib 38. Lactantius understandeth Lupa to have been a vile Whore amongst Shepherd's, and thereof Lupanar. De vera rel lib. 1. c. 20.  What, a flouting Papist? Then I leave thee to thy mother Rome: As the last jericho by Hiel, so it was founded in Blood, by such as had sucked the milk of a Wolf (at least of a vile Harlot) and it goes on in Blood, as unable otherwise to be continued. Witness not only many bloody massachres a broad, but many sanguivolent attempts (of late) here at home. Specially, we can not forget thy late Gunpowder treason; wherewith thou diddest covet, to mingle with our blood, the blood of thy Parents; yea, of men of thine own Religion. How then should any evangelical writing, content thy Idolatrous judgement?  
Art thou a Separist? One that no sooner hath crept out of the shell, but labours to pick out the eyes of thy Mother? Look for the curse of Canaan, and to be rooted out, for a defiler of the nest thou waste bred in▪ My Mother's son can do nothing that can content thee; for thou canst do nothing, that will long content thyself. I now this is the true Discipline, anon that: I now some translation of the Bible may be brought into the Congregation, i now none but the lively voice of God's spirit in the Teacher; that is, the lively voice of his own private fancy. I now, the Minister may have no set kind of maintenance, I now he may. I now, the Apostate from that Church, may upon his return, not be admitted into somuch as a Collectors room, (whom they call Deacon) anon he may. One-while Psalms may not be song in the Congregation, another while they may. One year, it is as lawful for a man to preach in our Temples, 
* M. Greenwod (near his last cast, being come from the Fleet to Newgate) so affirmed, as George Knifton their Elder delivered to me and others.  as for the Prophet of judah to prophecy at Bethel; but next year, such an act must be termed Idolatry and Antichristianisme. In a word (for thy fooleries are infinite) thy own Apocryphal inventions, must be held Canonical; and I must not seek to content thee. Were not a Whirelygig in thy brain (as may appear by thy trundling from Country to Country, from shop to shop, prattling, inue●●iuing, railing) our writings would be read more soberly, and judged of more conscionably.  
Whatsoever unconscionable Spirit thou be, I turn myself from thee, saying no more, than Michael did to Satan; The Lord reprove thee.   

CHAP. I.  
Touching the word, CHURCH.  
THe word CHURCH, is derived of the word kirk; This latter, being still retained both of German & our North-britain. That the letter K. comes so to be written with CH. the reason is plain, when as it is remembered, that the word is originally Greek, & their letters Kappa and CHI, we confound, using the one indifferently for the other. As for V. in the word Church, it having in stead thereof, Y. in the word kirk, that falls out by same reason, as some pronounce the letter, Vpsilon, others Ypsilon.  
The Greek word is 
* So Nannius Musculus, and Hospinian. de origine templ.  Kyriake (of Kyrios', Lord) for that the place so termed, is the Lords-house or Temple. 
* A Physician of Antwerp.  Goropius Becanus in his Amazonica, finds fault with Nannius for being on this mind; and thereupon presseth two words of their own language, Car, signifying Amiable; and Rac, I touch. But this is too far fetched, and to no good purpose; and the rather, for that it is no novelty to find, both their tongue, and ours, and others, to borrow of javan, I mean the greeks. Amongst hundreds, take one familiar example. We have a certain Fruit, which we call Cherry (mark here also, Ch. for K.) the French call it Ceris●; the Italian, Ciriegia (frutto;) the Spaniard, Ceresa (fruto;) the Latin, Cerasum; the German, Kirse: And all these, derived from the Greek word Kerásion or Kêrasos. And if this have fallen out in words of such quality, how much more is it like, that the language of the New Testament (and it also, the most universal Language of ●aphets people) should unto the New Testaments house of Religion (so well as to the people) give the name of Kyriake, by Contraction, kirk? In latter sound, Church.   

CHAP. ij.  
Touching the use of the word CHURCH. etc.  
THe word Church in our language is taken, either for the Place set apart for the Lords public worship (as was the Tabernacle to Israel, & therefore styled, Ohel mognedh, the Tabernacle of Congregation, or convention) or, it is taken, for the people of God, who are by calling, 
* 1. Tim. 3▪ 15.  the House of God (as the Apostle speaks to Timothy;) or (as to the Corinth's) a Temple to the Holy Ghost.  
As it is a material House; so it is necessary, for fitness of convening unto public exercises of Faith & Charity; as was the place of the Corinth's meeting, remembered of the Apostle, to such purpose. And so the House, in respect of his use, 
1. Cor. 16. 1. 2.  is the Lords-house, & a place Ecclesiastic; nor less truly than the Temple, may be called an house of prayer.  
In the Primatife times, the Christians having no Kings for patrons, it so came about, that the places of their meeting, fell out as they might, not as they would. But the ten Persecutions over (so many as the Plagues in Egypt) it then fell out, that the meeting places were not only more public, but also; some and some, became very seemly and sumptuous. 
Euseb. b. 8. c. 1. & 16. Niceph. in b. 7. cha. 2. & 3.  About some 300. years after Christ, the Christians began to build them; but within a few years after (even in the time of Constantine the great) they became more countenanced, & rich. And will any, but the Atheist; or Satan transformed into a professor of light; will any but such, find fault with their state and riches, they being Houses devoted unto heavenly purposes? Shall it be lawful for us to seel and trim our common Houses, and to neglect the House, devoted to the Lords peculiar service?  — Hinc, hinc procul ite Prophani. 
And here let me remember a trivial Objection cast in by the Brownist and such other. They first affirm, that these material Churches (in their phrase, Synagogues) were originally, even from the very foundation, devoted to Idolatry: and therefore, in the second place (from their understanding of Deut. 12. 1. etc.) they conclude them to be Idolothytes; and so our duties to pull them down. Some others of them have taught that they may be converted for civil use, to Barnes, or Stables. Nor is this latter opinion, otherwise then (well-nigh) universal amongst them.  
I might answer them thus: First, agree flatly on the point yourselves, and then I will shape an answer. Secondly, seeing the most & principal of you do hold, that they may be converted to Civil uses (whereupon at Campin and Narden in netherlands, you were contented to dwell in Monasteries, and so did) I might demand, how that standeth good, with Deut. 12? Yea, I could thirdly say, they themselves are one in opinion, but another in action; for in such Monasteries (raised up in far more corrupt times, than were the Churches) themselves did convene weekly, for acting their public Devotions. Yet I must needs confess, that old Abbot (who was of opinion, that the Prelates of England could conjure, and had by such course sent a Devil among the Brownists, for stirring up amongst them all cutthroat contentions) he would neither enter such place for spiritual exercise, nor any other civil respect.  
But alas silly souls, the Commandment in Deut. 12. for Israel's pulling down all Idolatrous places, was not merely Moral and perpetual; but stood in force for the time, wherein one house (as Tabernacle or Temple) was allotted to the Lords spiritual worship. For they were pulled down, for teaching and driving all people, to that One place, where God put his name. As God gave no such Commandment to his people, before he appointed One such public place to be repaired unto; so, neither after the Lord abolished that one place, was the other Commandment enforced. Nay, the Apostle unto Timothy (as opposing to that) saith; that now, It is lawful in all places, to hold up pure hands without wrath and doubting. The Commandment therefore, in respect of the execution, was plainly Temporal: and as such an Idolatrous House stood opposite to that one-place, so Ceremonial. And indeed, it well and aptly taught, that we should dissolve all conventions of Schismatics and Heretics, for bringing them to unity with the one Catholic body of Christ jesus. Wherewith let be remembered; first, that Every creature (since the removal of the partition Wall which stood between the sew and Gentile) it is made holy by the word, 
1. Tim. 4. 5. Act. 10. 15. & 11. 18.  and prayer. Secondly for Use, it is lawful to them that be sanctified, and so hold it lawful. To deny this, is to judaize; and in effect, not only to say, 
Rom. 14. 14. Titus. 1. 15.  that the CHRIST is not come; but also, to blaspheme the liberty, whereto Christ hath made us free. Thus the Devil, under the colour of Sincerity, labours to annul Christianity.  
But if a man should let the former truth of doctrine pass, and then should put them to prove, that all our material Churches were from the very root Idolatrized, should he not put them to an endless business? If they say, that from the first Stone, they were dedicated to some Idol-saint; it is more than they can prove, howsoever since (for distinction sake, or otherwise) they have had some Names put upon them. But admit it from the beginning of their very Form, what reason can there be of unlawfulness to pray in them, more than of praying in amsterdam's Churches library (except they there study without Prayer; and than it is like to be but a profane study:) Or their praying in S. Annes, S. Giles or S. M●udlins parish (be it at bed or at board) seeing these Parioches were dedicated to such Saints as Anne, Giles; yea, some of them to the Paternoster, Creed, ave, Kyri●, whereof comes the word kirk? If they answer, that no doubt they may do this, so well as judah's Prophet Preached before Bethels Alter, or S. Paul's usage of any devotion in the Ship dedicated to 
* Act. 28. 11. Two brethren, who (as Poets say) were begotten by jupiter on Leah, in the form of a Swan. For their scouring the Seas of Pirates, they were held Gods of the Sea.  Cast●r and P●llux: I reply, even as lawful it is for us to pray in our Churches, howsoever from the foundation devoted. But the ground of such lawful and well doing, rests neither in their or our action; But in this, that so we do according to the former Doctrine; it being a Doctrine according to godliness, directing us to the true use of every creature. But as 
* Tit. 1. 15.  To the Clean all things are clean, so, To the unclean and unbelieving, is nothing clean; For, even their ●●indes and conseiences are unclean. So much of the Material Church, considered from the Greek * word Kyriake.   

CHAP. iij.  
Touching the words, Synagôgé and Ecclesia. etc.  
THe Septuagint, that is, the seventy learned jews, (or, 
Aristeas, of the Septuagints time.  as Aristeas writes to his brother Philocratos 72. that is, of every Tribe six▪) they, at the request of Ptolemy Philadelph (one of the Kings of the South in Daniel) did translate the Law into Greek. These in Moses use the word synagogue for Congregation, speaking of Israel, not of the Tabernacle: for if they speak of the Tabernacle, than they write Tou martyríou of Witness, not (as we) of Congregation. It may be, from the martyring of Beasts in that place, whereby their faith was witnessed to Godward.  
But in Le●iticus 8. 3. they join both Synagogé & Ecclesia together thus: And assemble, Pasan ten Synagogéns ecclesias. The whole Synagogue of the Church. 
1. Macc. 3. 13.  The writer of the Màchabees-storie, styles the same, Ecclesián pistôn. The Church of Believers. In a word, these two words, Synagogé and Ecclesia, be used each for other in divine writing▪ whether we intent thereby, the place of sacred meetings, or the people that so meet in these places.  
1. Synagogue for the place, as, joh. 16. 2. Act. 13. 14. with other places. And Ecclesia for the place; as, 1. Cor. 11. 18. where the Apostle opposeth that place, to their private Houses. Compare it with vers. 22. The like in 1. Cor. 14. 34.  
2. Synagogue taken for a Convention of people, as before: and also in Revel. 3. 9 And Ecclesia taken for a Convention of people, as afore; and in many places of the New Testament: yea, for an uncivil hurlie-burly, as in Act. 19 39 41. called elsewhere, the Beasts of Ephesus. ●  
A certain 
* August. quest. on Leuit. 57  Ancient, putteth this difference between them. Ecclesia (saith he) is a Convocation▪ and spoken of reasonable creatures, Capable of a calling: But Synagôge is properly Congregation, and spoken of Beasts of the flock (for such the Latins c●ll, Greges) who come together rather by coaction or driving (for so the Greek word signifieth) then by calling unto as the ●●rmer word importeth. It must needs be granted for pretty, that he hath said, but how fitting in Divinity, it may be guessed, by the use of the words, in the former allegations.  
I conclude then, that the Ecclesiastical word Kyriake, and the two Canonical, namely synagogue and Ecclesia, they all be of us translated Church, intending thereby (as in the former Chapter) An house of meeting, specially, for sacred use; or, as in this Chapter more plainly, they import, a People so meeting. For in this Discourse, we are not to speak as Civilians in their Law, but as Divines in our Law.   

CHAP. iiij.  
Touching Church-people.  
THe word Ecclesia or Church, doth sometimes intend, the 
* Coloss. 1. 18. 20.  whole mystical Body of Christ jesus, containing not only such Christians as be here Milita●● (that is fight against the Di●el, world, and flesh) but also that part of the holy Army; which having in the last act of life trod Satan under foot, are now in Heaven, Triumphant.  
In some good sense, the good Angels (
* reve. 22. 9  Our Fellow-servants, and of our Brethren the Prophets) may be put into the Church's Albe: But seeing by Church, we properly understand Mankind (with whose nature, he hath Communicated, 
* Hebr. 2. 16.  not with that of Angels) I therefore in this Discourse must so be understood.  
And passing by the triumphant Church, as they have passed from the Sanctum here, to the Sanctum sanctorum above; we are to consider this Militant Church, as it is Known to God, or, as it is Known to Vs. As it is known to God, so 
* 2. Tim 2. 19  The Lord (not we) doth know who are his. And in that sense, the Church is to us invisible, or unseeable. As it is known to us, so it is like unto 
* Beda. on Rom. 8. from Aug. on S. john 6. compares it so, for the Dove and Raven.  Noah's Ark, containing not only a reverend Shem, but an hollow-hearted Cham; not only Beasts clean, but also unclean. Or it is like to the Tabernacles Sanctum, where were not only holy oblations but also some ashes and light-snufs, which were to be cast out of the Sanctam.  
Again, this Militant Church, is to be considered, not only in the Whole, for which it is called in our Creed, The Catholic Church, but also in the parts, whereof every Society is termed a Communion of Sa●●tes. By which phrase, the Brownist understandeth ordinarily, a Society of People Really Sanctified for the whole, testified in obedience to the whole of Gods will revealed. Such a Communion can they find me one? In Adam's few, it was not so. In Noah's Eight, it was not so. With Rebecca●s. Twins, it was not so. With Israel's Convention it was not so. With judah's assemblies, it was not so. With Christ's Twelve, it was not so. With Corinth's Church it was not so. Five of Asia's seven Churches, were not so. And as for 〈◊〉 & Philadelphia, they be praised for the General of their obedience, not for every particular: for, 
* james. 3. 2. 1. King. 8. 46.  In many things (as the Holy Ghost witnesseth) we sin all.  
That the Catholic Wheate-field or Church (even Christ's possession through the World; For by World there is intended the Earth's Largeness, as in Psa. 2. 8. that in it should be Weeds, yea, inseparable Weeds, our Saviour teacheth in Math. 13. from which parable may be observed.  
1 That it is the 
* Quid Regnum caelorum in novo testamento, nempe, ecclesia fidelium. Zuingl. in expos. eius. artic. 34.  Kingdom of Heaven (never taken in the ill part, as some times the word World is) which is there compared.  
2 That the seed of the Kingdom, is sown through the World.  
3 That in the midst of that good seed, the tars be sown; and not without the Church, as some Schismatics would.  
4 That such evil is sown, when Christ's servants are a sleep: into the midst of God's temple, the adversary so got.  
5 The Servants awaking, see these personal Evils keeping-under the personal Good. And therefore the evil ones visible, even as visible as the Wheat, and not only Hypocrites, as some badly have taught.  
6 A purgation of all such Visible evil, cannot with the Churches good be made, till the Lord in the world's end do come unto judgement. And therefore mean time to be permitted, which without rending the church, cannot be severed. That for the estate of the Church Catholic.  
That a Particular Church, is no more privileged than the total or universal, must necessarily follow; for that Satan (as an envious man) sows his tars) Ana méson tou sitou) even through the midst of that Wheat; his malice being no less against the parts, than the whole: as may appear in Revel. 12. where not prevailing against that Woman, he goes and wars with the remnant of her seed. And no marvel it be so, seeing every particular person still sinneth, whereupon still that petition is in force, Forgive us our trespasses. In which respect also it is, 
Leuit. 4.  that in Leviticus is appointed sacrifice, both for the whole Congregation erring, and for the parts of that whole; 
Decretal. v. 5. cap. 28.  as Priest, Prince, People. So Gregory's Decretal concludes: judicium D●●veritat● quae non fallit, nec fallitu●, s●●pe● i●nititur. judicium autem Ecclesiae 〈◊〉 Opinionem sequitur, quam & fallere saepe contingit & fallj ● propter quod contingit interdum, ut qui ligatus est apud Deum, apud Ecclesiam si● so●utus; & qui liber est apud Deum, ecclesiastica sit sententia innodatus.  
Particular Congregations, are therefore called Communions of Saints, or Holy-ones; not because they all Really and indeed be such; but for that they be called to be such; as also have undergone the outward Signs and Means of sanctity or holiness: Hereupon. Israel became an 
* Exod. 19 6.  Holy-nation, though not all of them indeed holy. So Israel (after the Schism from judah) is called God's son, and God's people, and yet the most of them turners aside to gross Idolatry, which (of all sins) divorceth from God. So the Corinth's are Saints by calling, & yet amongst them grievous kinds of sinners, both against Faith and good Manners. This I speak not (as the schismatic raileth) for justifying faults, but for justifying the Churches true-being, notwithstanding such faults.  
Let the schismatic look into himself, let him search into the meanders and turnings of his heart; and then let me see, if he can say unto God, My heart is clean; there is no spot in me. If he be of the mind, whereof one in Lyn-regis was, that David did lie of himself, when he said to the Lord, I was borne in iniquity, etc. then I will say to sir schismatic as I said to him; I am too low, to talk with one that is so high. Or as Constantine the great, unto the Novatian Bishop Acesius, 
Socrat. schol. l 1. ca●. 10.  Provide thee a Ladde●, (o pure Puritan) and thyself aione climb up into heaven.   

CHAP. v.  
Touching the Church's visibility in the earth.  
OUR Saviour saying, that upon that Rock which Peter then preached (and that was 
* 1. Cor. 10. 4. Math. 7. 24.  Christ himself) he would build his Church; against which, Hel-gates should not prevail, cannot be understood, that he speaks of this or that particular Church, but of the Catholic body, whereto himself is the 
* Coloss. 1. 18.  Head.  
For the Church of Rome, it was chased away from that seat, many years together, by the Goths and Vandals; witness the Stories which cannot be gainsaid. And no marvel, for from that place, not only proceeded the power, whereby Christ was crucified; but also, whereby the great persecutions flowed, for the extirpation of Christianity. Upon which foresight, no doubt S. john hath left that City under the deepest curse, in his Book of Revelation.  
For the 7. Churches of Asia-minor, which S. john saw to be as Stars in Christ's right hand (a privilege never given to Rome) they quickly vanished. Which (among other reasons) doubtless was, for keeping us, from tying faith to any particular place or person. And if God spared not his own peculiar people the jews, but rooted them out for their sins sake, what reason is there, that he should spare any wild branches, inserted in the place of that natural Olive?  
That promise therefore in Math. 16. must (even by evidence of Consequent) be understood of the Catholic Church, which howsoever it might be beat down in some part, yet should continue in some other. Even as the Moon, whereto she is compared, might to some part of the Earth be eclipsed, when to some other part, she shined brightly. This I note against the Romanist, which would not only tie the Church to some one place; but also conclude that the Church hath been to this part of the world always visibly glorious.  
Besides, I conclude the ever-visibility of the Church, (though in such defective manner) for convincing of some, who have not known how to answer the Romanist, otherwise then by denying all visibility, through some misunderstanding of some Scriptures, in 2. Thess. 2. as also in the Revelation. Whereas indeed, a great departure was to be made from the Faith; but yet mean time, it should not cease to be God's Temple, though the Adversary usurped a chief place in it: 
Revel. 7.  for (as S. john foresaw) some Trees should keep green in the lords court, having the saving Seal of God's Grace printed upon them. And were it not so, how should saving Grace be conveyed unto us, without new Apostles, furnished extraordinarily from heaven? And how should we come by God's Book (containing his written will) if the Lord reserved not a Remnant, 
1. Tim. 4.  the Church being only the Pillar and Ground of that truth?  
The verity of all which, was typed out in the Ancient Church before Christ came in the flesh. Before the Flood, for 1656. years, the Church remained in some few Families. After the Flood, in a few Families, till the gift of the Law at Mount Horeb or Sinaj. Then the Church began to be more visible, and of more glorious constitution; first, in the Wilderness; then after, in Canaan, till the time of Salomon's son Rehoboam: Then ten tribes schism from the two; leaving the two in some orderly state; but betaking themselves to grievous Idolatry: Yet during the times of such Idolatry, God did not leave them, but stirred up many excellent Prophets among them; as Elias, Elisha, jonah, Amos, and others, together with excellent Schools of Prophets, as at Bethel and jericho; till such time, as Assur carried them away captive. In mean time, the case stood far better with the Church in judah, till the Lord for their sins sake, suffered Nebuchadnezar of Babel, to carry them captive to Babel. There they continued 70. years, without exercise of Sacrifice. At the 70. years end, they are permitted by the next Monarchist to repair home for building the sacramental City and Temple. 
Three Monarchies (as Chaldea, Persia, & Grecia) and a Duarchjs, a parted government.  But some seven sevens of years (even 49 years, as Gabriel foretold Daniel) it was, ere that work could be finished. From that time, they continued under the government, first of the Medes & Persians (represented by nebuchadnetsar's silvery Breast and Arms.) Then under the Brazen Monarchy of the greeks. Afterwards under the Duarchie of Egypt and Syria; the first, South from judeà; the second, North; as Daniel plainly foretold them. And so they reach to Christ, that Stone cut from the Mountain, who dashed that Image of Nebuchaanetsars' to powder. When Christ came, we find the Church (as for some 600. years it had been) quite out of order, and very few of them, that could brook the Lord of life, or his saving Gospel. Principal Stars for this Story, S. Luke layeth down, when as he gives us the most glorious persons in succession of pedigree, from the first Ad●m to the second; that is, unto Christ jesus, who is blessed for ever.  
From which holy typical Story, I conclude; first, an Ever visibility of the Church. Secondly, but such a visibility, as enough was more, enough less: enough glorious, enough the glory eclipsed: enough in constitution, enough shaken asunder. Nor can it be thought strange, that the Daughter (I mean the Christian Church, brought forth of mother Zion, should be subject to such mutability and change, when as she hath not been inferior to her Mother for sin; and therefore as capable of judgement. To flesh and blood, it is indeed somewhat harsh, that Christ's Diadem in the earth should be at any time dejected (as may appear by Ethan in Psal. 
* The Monk Folengi●s upon that Psal. vers. 40. Christianorum tempora, forsanque presentia, aptarì possunt.  89.) but such dejection is the Church's lot, before the second coming of Christ, as it was before his first coming. And that it should so fall out, himself foretells in Math. 24. the mystery whereof begun to work, in the Apopostles times, as the Apostle tells the Thessalonians. This point I conclude with that of Bullinger: 
Bulling. in Epitome temp. part. 2. in Annotat.  Omnibus temporibus retinet sibi Dominus ecclesiam, etiam in medio corruptissimi mundi et in medio haeresum, schismatum atque corruptionum. Tempora illa, (speaking of mother Zion) ●ypum praetulere, ultimis nostris temporibus, in quibus ho die vivimus.   

CHAP. vi.  
Touching a visible Christian; a visible Christian society; and a visible Christian society established.  
AFter the division of Israel's ten Tribes from judah (for Benjamin being mixed with judah was so couched under that term, together with some of Leuj) the people of the world was distinguished (Israel being dispersed, as afore) into jew and Gentile: So that, who was not of the jews; were called Gentiles. The difference between which two sorts of people, stood thus.  
¶ The jew, was a people, possessed of the 
* Act. 3. 25. Galath. 3. 26. Rom. 9 4.  Covenant made to Abraham, namely; That in his Seed, all the kindreds of the earth should be blessed. He saith not, to thy Seeds, as speaking of many; but, and to thy Seed, as of one; which is CHRIST. Besides, of them were the Prophets; and to them was the adoption and the glory, and covenants; and the gift of the Law, and the service of God, and the promises. Of whom were the Fathers, and of whom (concerning the flesh) Christ came, who is God over all, blessed for ever, Amen. So that the jews were as Salomon's servants, standing before him, as in his chamber of presence, having all means to make them truly blessed. An easy matter therefore for them (had not wilful peevishness hindered them) to have become true visible Christians.  
For the Gentiles, they were (as the Apostle tells the 
* Ephes. 2. 12.  Ephesians) without Christ, and were Aliens from the common wealth of Israel, and were strangers from the covenants of promise, and had no hope, and were Atheoi, without God in the world. Yea, they were not only destitute of all saving Good, but possessed with all evil. By the 
* Rom. 1. 19 20  work of Creation they were necessarily drawn to acknowledge an invisible Power for the Creator, which they called God (as the world is of Mercury Trismegistos, 
Trismeg. in Pimand. c. 9  called God's son) and that this God was (Heis d' est ' antogenes) One and of hi●●selfe, as a most ancient Poet, 
Orpheus in 1. Sect. de de●.  Orpheus teacheth in his Hymn of God, together with other excellent respects of God: but when they should come to worship him, they went a whoring after their own inventions; coming to that one God, by a thousand-thousand Idols; seeking God down in the Creature, whereas by the Creature (as by Jacob's Ladder) they should have climbed upwards to the Creator. An hard matter thus it was, for a Gentile to become a true Christian. But as things impossible with man, are possible with God: so, after the Lord had taken a firstfruits of the jews (as Apostles, and others) he takes this wild Olive of the Gentiles, and plants it in the stock of the jews; that thenceforth, they might become children of Abraham, by living in the faith of Abraham.  
1 Who then is to us a true visible Christian? Even He (be he jew or Gentile) that holds the faith of Abraham. And what was the faith of Abraham? This, he believed, that God would raise up a Seed (even Christ) out of his seed, in whom alone, himself and others, should receive the eternal blessing: for earthly blessings he saw to be flitting, and therefore looked after a better, as the Apostle informeth the Hebrews. 
Heb. 11.  How was this blessing to be effected? That he was taught from the Analogy of Sacrifice; namely, that the Messiah should feel the fiery indignation of God; and by his death, make satisfaction for sin.. Adam lived by the same Faith, expecting the promised Seed of the Woman, which should break the head of the Serpent. And that Faith Habel testified in sacrificing his Lamb. Sheth, Enosh, and the rest, knew no other Faith. And Noah's Sacrifice (coming from the Ark) could never have smelled sweet in the Lords nostrils, otherwise than he had that Faith which respected Christ; whom the Apostle styleth, 
* Eph. 5. 2.  Osmen evodias) the sweet o●●ur. Abraham, Isaac, jaacoh, had eye to no other means of salvation. Israel before the Law, some and some in Egypt, came (as Ezekiel. 20. 5. etc.) to fashion themselves to the Idols there: but Moses and Aaron were stirred up to fetch them away; to whom the Lord at Mount Horeb, recommended the true form of Sacrifice, with rites peculiar to the land of Canaan. And in Iudi● (a part of Canaan) they were continued, till their deportation to Babel. But then the outward Ceremony ceasing for 70. years, they notwithstanding looked to the promised Seed (of the Prophets termed Messiah;) and Dan●l in that place, was foretold by the Angel of Messiahs' coming to suffer for Sin, Seaventie-seavens of years before. When he was come, Iôhn Baptist pointed him out, saying; This is the Lamb that takes away the sins of the world; for that it was Christ that was shadowed out under the Law, by the Lamb offered morning and evening All which the Apostle teacheth the Hebrews, when he saith; 
Heb. 10. 1.  that The Law was a shadow of good things; (signifying that these good things were in Christ) Yea, 
Coloss. 2. 17.  to the Collossians, he saith; that The body (of such shadows) was Christ. I conclude then, thus; that that which is Essential, or tendeth to the very B●ing of A true Christian, is not every good thing, but this one good thing, Faith in Christ jesus for perfect Redemption. Martha may combere herself about many things, (and in themselves otherwise praiseworthy) but this one thing is necessary; & who with Mary hath choose it, hath elected the better part. job in the land of Us, the▪ Eunuch in Aethiopia, Certain in the Court of bloody Nero, had their justification with God, only by this Faith in Christ; there being no other name under Heaven, whereby (as S. Peter teacheth) man is to be saved. As for Good-workes (which necessarily do follow true Faith) they belong not to the very-being of a true Christian (seeing some one may be saved by the Faith, before he can come to do an external good work) but such works tend to the true Being of a Visible Christian. For, as Faith internal justifies towards God (for Abraham believed, and that was counted to him for Righteousness;) so, Works external do iusti●ie towards man; according to that of S. james, Show me thy Faith, by thy Works. Suitable to which, is that of Origen. 
Origen. on Rom. 3. 27.  The Apostle (saith he) saith, that justification by Faith ALONE, is sufficient: so that the believer whosoever he be, is ONLY so iustisfied, Whereto he addeth (speaking of the Thief on the Cross) The Lord requireth not of him, what before he had wrought, nor did expect what work he should fulfil, after he believed; but being justified by so●e confession (namely, of Faith) he joined him companion unto him, being ready to enter into Paradise. Afterwards again, Abraham might have glory for his Works, with holy and just-men that saw them; but this glory with God, was Only by Fayth-secret. And his Master Clemens before him, writ thus: By Faith alone, the believer is perfected. For a Corollary, let Scholars take what follows.  
Ignatius in Ep. ad Ephesios.] 
Ignatius. justin.  Principium vita Fides, finis eiusdem Charitas. justin. dial. cum Tryph▪] Purificamur fide— Fides quae est ad Deum, justificat hominem.  
Clem. in Strom. 7.] 
Clem. Alex. Augustin.  Per fidem, efficitur Fidelis perfectus.]  
Aug. ad Bonifac. l. 3. c. 5. Nostra fides (hoc est, catholica fides) justos ab iniustis (non operum, sed ipsa fidei lege) discernit; quia justus ex fide vivit. Then he numbers up all kinds of works, but bars them out from justification.  
Chrys. 
Chrys.  in Gen▪ hom. 26. Causa bonorum omnium (speaking of Noah) fuit sua in Deum fides. And the same Chrys. against the jews (if that against the jews be his) in orat. 4. he hath this: Christus, non ex benefactis, nec laborib. nec pensatione, sed ex sola gratia iustificavit genus nostrum.  
Ambros. in Rom. 3. 
Ambros.  justificati sunt Gratis; quia nihil operantes, neque vicem reddentes, Sola fide justificati sunt dono Dei.  
Basil. 
Basil.  mag. de humilit, Ea demum per●ecta & Omnimoda gloriatio est in Deo, quando neque propter suam ipsius quis justitiam extollitur, sed agnoscit se quidem vera destitui justitia; verum Sola in Christum fide justificatum esse. Et gloriatur in eo Paulus, ut suam ipsius justitiam contemnat.  
Victor Antiochenus in Marc. 5. 
Victor.  Haec disertè indicant, vestimenta contacta eam non sanasse, sed fidem. Igitur neque locus, neque verba, neque aliud quippiam eiusmodi externum, hominem saluat, sed vnunquemque sua fides servat.  
Rabanus. l. 7. 
Rabanus.  in ecclumm. c. 2. Per solam Christigratiam, ab omnis candalo liberantur Electi.  
Remigius in Psa. 29. 
Remigius.  vita aeterna non est ex Merito, quia cadere per nos potuimus, sed per nos surgere non potuimus; sed ex voluntate eius. 1. sola misericordia.  
Idiota, 
Idiota.  cap. 6. de conflict. carn. & animae. Melius est iustificare quam creare; cum creando detur Natura: justificando vero, et auferatur culpa, & conferatur Gratia.  
Giselbert. 
Giselbert.  in Alterc. c. 8. justitiam dei dico, non qua deus justus est, sed qua induit hominem, cum Gratis justificat impium.  
Theophilact. 
Theoph.  in Rom. 10. Dei justitia est, quae ex Fide est. Haec non indiget laboribus, operibusue nostris, verum tota ad gratiam dei pertinet.  
Barnard. ser. 3. 
Barnard.  de advent. domi. justificabit nos Gratis, ut Gratia commendetur, And in Annunc. Mar. ser. 1. Hoc est testimonium quod perhibet Sp. SS. dicens, Dimissa sunt tibi peccata tua. Sic N. arbitratur Apostolus, Gratis justificari hominem per Fidem.  
Rupertus in l. 7. 
Rupert.  in job. c. 7. In jesus Christo, nec circumcisio, nec preputium, nec Gentilis, nec judaeus, sed ●ola Fides requiritu●.  
Io. Bapt. Foleng. 
Folengius.  in Psa. 2. Quae maioriam potesteē cum justitiae qua nos ex peccatorib justos efficit, non imputans peccata: tum bonitatis demonstratio, per quam aeternorum bonorum ad hereditatem Gratis invitantur, & quodammodo vel inviti trahimur. And on Pl. 45. Video amarem (namely, of Christ) video pacem, video justitiam, qua ego Gratis iustificor per fidem.  
Fulgent. ad Monim. l. 1. 
Fulgent.  In sanctis igitur coronat deus justitiam quam eye gratis ipse tribuit, gratis servabit, gratisque perfecit.  
Honorius in spec. 
Honorius.  ecclus. de nat. doni. Fides debet een fundamentum, & postquam ●am posueritis, debetis ponere dilectionem dei & proximi.  
D. Io. Ferus in 1. part. 
Ferus.  pass dom. Fides facit discipulum Christi, Charitas autem ostendit & probat discipulum.  
Tho. Aquinas in Lect. 
Aquin.  4. supper Galat. 3. (see him also on Rom. 3.) his tongue turned to English, runs thus: No Works, either Ceremonial or Moral, are the cause why any man is just before God: For Works are not the cause, that man is just, but the execution and manifestation of his justice; because no man is justified with God by his Work, but by the habit of Faith infused.  
Let the Romanist wrangle (in the abuse of Distinction) so long as they shall, even through their Church (as they will have it) it hath through all ages passed for undoubted truth, that unto justification with God, no one external Work whatsoever (no not of Baptism or Circumcision) hath once been required, for essential to the saving-being of a Christian, but Sola fides▪ Faith only; which is internal, and the gift of God also. But to become a Christian visible unto others, there is required such outward Works (as fruits) whereby we may be well persuaded of the Faith that is inward, as the inward life of the tree; which is unseeable otherwise then in the fruits flowing from it. The first fruit of which Faith to usward, is, a free Confession, that the heart so believeth: 
Rom. 10. 10.  For (saith the Apostle) with the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. The second special Work is, subjection to Baptism (the seal of their justification, annexed to the word of belief) and therefore the Apostles commission ran thus; First Preach, and then Baptize. Nor would the Eunuch so instantly have craved Baptism, had not Philip taught the necessity thereof. True it is, that it is not necessary to salvation simply, but conditionally, as it may be conveniently had. But Contempt, or wilful Omission, is as damnable, as Esau's base thought of Canaan; 
Gen. 25, 32. Isa▪ 7. 11 12.  and king Ahaz his hypocritical show, in seeming not to stand in need of a Sign. For how can a soul have true respect to God's Word, when it shall think lightly or vilely of that Seal which is suffixed to that Word? A third Work flowing from true Faith, is a Desire of being further informed in the mystery of the Gospel, which the Angels themselves desire to peire into, 
1. Pet. 1. 12.  whom (notwithstanding) it so much concerns not. And who will not desire to know the full of their Fathers Will? The fourth fruit issuing from true Faith, is, to Love God above all, and our Neighbour as ourself; and to testify the truth of such love, in all duties of Piety and justice, as from God's word shallbe manifest. Such a soul, so believing & working, is to usward, a true visible Christian.  
2 A company of such gathered together, are a true Christian assembly; or (as the Apostle sometimes calls them, finding them in some 
* So Origen on Rom. 16. So Theophilact thereon, & on 1. Cor. 16. So Haymo on Ep. to Philemon: Ambrose, and others.  house) a Church of God Which caused 
§ Tertull exh. ad castitatem.  Tertullian to conclude thus; Vbi tres, Ecclesia est, licet Laicjs; Where be but three, although Lay-men, there is a Church.  
3 A company of such, not only gathered together, but also, possessed of spiritual Overseers and Servitors, for the regiment of the whole, by Doctrine and Discipline; such a people, be a true visible constituted Church. For as the common sort of them, be but as an Ear for hearing; so, their Overseers be as an Eye for seeing; and the Servitors as necessary Hands to their Overseers. As the Apostle then can say; 
1. Cor. 12▪ 17.  If all the Body were an Eye, where were the hearing? So I by like proportion; If all were Eye and Ear, where were the power of conveyance between them?   

CHAP. seven.  
Touching the Ministers of an established Church.  
THE ancient Church of Israel, had constituted unto it, two sorts of Ministers, Priests & Levites. The Priests again were divided into 2. sorts; first, in that one was to be Hy-priest (not only for a year, as was the corruption at last, but for the whole term of life) and he only might enter into the Sanctum sanctorum, and in other businesses was principal. In the second place, were many other Priests, attending the daily Sacrifice; which after by David, were for better order, distributed into 
* 1. Chro. 24. 7. etc.  24. Classios. Of the Levites (simply so called, for otherwise the Priests were of Leuj) they were divided into two ranks, each knowing what parts of the Tabernacle he was to wind up and carry: the one sort of them called Gershomites, the other Merarites, as all the Priests were called Kohathites, according to the Heads of the Families they came of. But when David prepared for a Standing house unto the Lord, he distributed them into other Orders, for other purposes; as in 1. Chro. 25. and this by no particular precept from the Lord, otherwise then from the general rule (whereto Natural reason leadeth) namely, That all in the Church should be done with comeliness and order.  
Another sort of Ministers God provided for that Church, and these were the Prophets and Prophetesses, stirred up out of what tribe soever. These were not constituted to the Tabernacle or Temples businesses, but raised up of God (besides any ordinary form of calling) specially, for calling Priest and people into order, when they erred from the commandment. And as their calling (for form sake) was extraordinary; so, they were furnished with guifes extraordinary; both for knowledge and strange works working. The Ordinary ministry therefore, constituted to the Church, were Priests & Levites; the extraordinary ministry (tied not directly to any one place or people) they were such Prophets, termed of elder times, Seers. This, for that Church's ministry.  
¶ The New-testaments Church, hath her ministery proportionable to her Mother. Some, for calling and qualification Ordinary: some again, Extraordinary. Extraordinary were these, 
Ephes. 4 11. Non mihi Apostolorum gloriam vindico. Quis in hoc, nisi quos ipse filius elegit Dei? Amb. office l. 1. c. 1.  Apostles, Prophets, Evangelists; all whose Outward form of calling, so well as qualification, was beside the general rule Apostles and Prophets having their calling immediately from God, howsoever the Church might add (sometimes) their seal unto it; as in the sending out of Paul and Barnabas. The Evangelists had their calling immediately from the Apostles, and sometimes (I doubt not) from the Prophets; being indeed to these that called them but as godly, trusty servants, as Elisha was to Elias, & Ge●èzi should have been to E●isha.  
The ordinary ministery, were Bishops & Deacons; the first being as the Eye of the Church, & therefore in English called, Overseers: the other, as the Church's hands, for better dispatch of some duties; & therefore in English called Ministers and Servitors. And into these two sorts (as Master and Man) the Apostle distributes them in 1. Tim. 3. But then these Bishops (called also 
* Cyprian de jeiunio. Non convenit annis impubibus sedere in cathedra, & in Primogenitis ●oum, lege aratio est interdicta.  Elders for that ordinarily they were such for their years) they be of two sorts; one of them having pre-eminence for place and voice, as the Hy-priest over his brethren, and for that in R●uel. 2. & 3. he is styled, The Angel of the congregation: and very fitly for his place, may be termed Archbishop, which is in plain English, but, chief Bishop, or, chief Overseer. Objection: Christ is the only Archbishop of our souls. Answer: So in Math. 23. himself saith, One is your Doctor, one is your Father; and that Doctor himself saith, is Christ; and that one Father, is in heaven; and therefore no one in the earth, (teacheth Christ) is to be called Father & Doctor. When the Doctor of schism hath opened Christ's meaning, let him but put the same key unto his own Objection, and the spring flies so open, that bade eyed Leah running by, will easily discover his folly.  
¶ The other Presbyter or Elder (for the Greek word Presbyter is, Elder in English) he is as the Ordinary Priest unto the Hy-priest, employed in the Word and Sacraments also. And therefore in Act. 20. 17. 18 etc. one and the same persons be indifferently called Elders & Overseers: or as the Greek words sound, Presbyters and Bishops. For that in 1. Tim. 5. 17. it is to be read thus: The Elders that govern well, are worthy double honour, specially they which 
* Copiôntes & Copos, is a wearisomeness with much labour, as befell the Apostles often. etc. Zuingl. upon his 62. article.  weary themselves in the word and doctrine: where the comparison is not between Elders, some Governing, some teaching; but between Elders labouring more or less: which caused Zuinghus (at the first starting up of such Lay-eldership) in his expounding of the former verse, to oppose unto all Eldership, saving the Teaching. Nor could Gualther see any use of such sole Governors, where the civil Magistrate hath his place. Before God added the Civil Governor to the Church, there might happily have been some use of such Lay-elders (yet I see no Scripture for proof of it) but God giving once Kings and Princes to be of the Church, the weaker government might give place. And indeed, the perverse holding of a Lay-eldership, as a settled function of Christ's, it hath ministered occasion to the Anabaptistes, of thrusting the Magistrate out of the Church, as having no use of his sword within.  
The Deacons are called to assist the Presbyters, as Evangelists did the Apostles: and as in the Temple of Solomon, the Common Levites attended the Priests: Seven such were ordained to the Church in jerushalem; but upon the persecution of Stephen (one of the seven) the Church being scattered, 
Act. 8. 12 & 15. 39 40.  Philip one of the Deacons, comes to Samaria, and there not only preacheth, but also baptizeth. Unto whom, some of the Apostles repaired, conferring upon the Christians, the gifts of the Holy Ghost. After that time, Philip might well become an Evangelist, and so be assistant unto the Apostles, (as john Mark▪ was to Barnabas, and Silas to Paul;) but before that, he was but a plain Deacon, and as a Christian Deacon, he so preached and baptized; even else where, then in Jerusalem's Church, whereto he was at first ordained.  
Now, leaving to contend about words (which the Apostle forbids to Timothj) what difference of ministery is there between Apostles, Prophets, Evangelists, (the extraordinary sort) and these of Pastors, (for so the new Testament Ministers be also called) and put thereto also the Deacons, which in Ephe. 4. may be very well meant in the term 
* Doctor in Ephes. 4. 11. is but the Deacon. Unto this sense, Ambrose cometh very near, when he saith: They may be such as by Lectures accustomed to instruct youth, according to the manner of the sews (Super Ephes. 4.) according to the manner of the Synagogue. Super 1. Cor. 12. And such in the Synagogue, no doubt, were Levites. In Ambrose his sense, were Pantaenus, than his scholar Clemens, than this man's scholar Origen, of the Christian school in Alexandria. Euseb. l. 5. c. 9 & 6. 6. & 6. 8.  Doctors, seeing Bishops and Deacons be the whole ministery in 1. Tim. 4. where the Apostle precisely describes the callings; as also in Philip. 1. 1. where the salutations from the Apostle, runs thus; To the Saints of Philippj (meaning the body of the people) with the Bishops and Deacons, intending the whole ministery in them two words: What difference (I say) is there, in the matter of their ministery? Apostle, is in English, One that is sent: Whereto? to minister the word and both Sacraments; and so doth the Bishop, Presbyter or Pastor. All the rest minister the same word; and preaching must also of necessity minister Baptism. For the Deacon doing that (as before,) and he being the least, it follows that the greater had no less power to do that: specially, seeing not only in the Commission (Math. 28. 19) Preaching and Baptism be conjoined: but also, for that the Apostle evidently maketh Preaching the greater, 1. Cor. 1. 17. and necessarily it must be so, seeing the Word is greater than the Seal, for that by the word of Faith, some soul can be saved without the Seal, as afore; but none by the Seal, without the Word. As for the Sacrament of Communion, it can only be ministered to a Communion of people; and therefore cannot be fitly administered, but by him that is superintendant to such a Communion of people. And that is by the Apostle that ruleth over the Whole, or the Pastor that ruleth over a Part. Yet seeing Prophets and Evangelists were to assist the Apostle, and Deacons to assist the Pastor, it cannot follow otherwise, but the Masters of the work calling for the help of their Ministers, they might also follow in the administration of the other Sacrament, though not go before as Presidents. And as the Scriptures intent all this, so God hath preserved the true footsteps of it, through all ages in the Churches, which none but fantastic Novelistes, can but admit with Reverence. And the not admittance hereof, what hath it bgeot in the Factions? Even so many cross opinions and unresolved positions, touching Callings, and duty of Called, as themselves begin to stink in the nostrils of their own Disciples. Which sadly also observed, will cause the Ingenuous minded hereafter, not so easily to blot and blur the lines of Antiquity.  
As for the Widows mentioned in 1. Tim. 5. they are not to be counted with Church-officers. Once, for that neither they, nor any other Woman, was to speak in the Congregation. Besides, for that the greatness of their years, being threescore, before they might be received; as also their impotency of outward means considered, ere they might be admitted; do argue that they were taken in, not so much to minister, as to be ministered unto. Touching whom, 
Ignatius ad Polyca●pum.  a most ancient Father thus writes: Let not the Widows be neglect●●, but next to the Lord, see that thou do care for them. Such a Widow was Phoebe of Cenchrea; and such a one under the Law, Anna the Prophetess (some 84. years Widow) who continued in the Temple night and day, with fastings and prayers. An Apish imitation whereof, the order of 
* Nuns quasi Nons; as not being, these they seem to be.  Nuns is in the Church of Rome.  
As for Philip's Daughters, Propetisses, that was a fulfilling of the Prophecy in joel. 2. 28. and a thing not common to the Church in their kind. Unto old mother Zion, such was Deborah in the time of the judges, and Huldah under the reign of josiah. Such a sweet harmony is between the Mother-church and her Daughter, whether we respect that is Substantial, or otherwise Accidental. Are they not then well helped up, that leave the Analogical frame of both Testaments, for digging to themselves cisterns, that will never hold Water? 
jer. 6. 16.  They should (as jeremy adviseth) have stood in the ways, and so have inquired of the good and old way. But leaving these ways of sacred tradition, they never have been able, to find out the Good and old way delivered in the Scriptures. For, 
Pro. 30. 17.  as Agur teacheth; The eye that mocketh the Father, and despiseth the instruction of his Mother, the Ravens of the Valley pick it out, and the young Eagles eat it. Have we seen the eye of judgement put out of so many Schismatics, and will we not reverence before God's judgement, and take heed of Going out, as our Saviour premonished?   

CHAP. viii.  
Further Considerations touching Bishops and Deacons.  
SAint Paul, being to instruct Timothj (an 
* 2. Tim. 4. 5. with Act. 16.  Evangelist, and yet for a time after, the 
§ 1. Tim. 1. 3. etc. Tit. 1. 5.  Arch or Chiefe-Bishop of the Church at Ephesus, as Titus was in Crete,) he in the third Chapter layeth out the Qualification which is requirable in a true Christian Minister. And this he doth; first, in a description of the Bishop; secondly, of a Deacon.  
For a Bishop (in English, Superintendent, Supervisor, or Overseer; under which term is contained also the term Elder: the first, arguing the Duty of his place; the other, the Gravity of his years, beseeming such a place; for in the ancient Church our Mother, none served at the Altar, till he were aged 
* Numb. 4. 3. etc. with Cha. 8. 24. 25. 26. for at 25. they entered, but for being schooled in that work.  30. years, as our Saviour would not enter upon the public exercise of Preaching, till he began to be about 30. And then at 50. they were discharged the business of the Altar, but mean time lived honourably of the Altar) for this Bishop, he saith thus generally in the first verse; That is a faithful saying; If any man (orégetaj) do appetite (Episcopés) a Bishopric (Epethumej) he mindeth (●alou ergou) a good (or fair or commendable) work.. Intimating thus much, that as it is lawful to appetite an Episcopal place; so the place is not more honourable, 
Honos, Onus.  than the execution of duties, onerable; that is, burdensome.  
In the second place, he comes to his qualification; touching which he propounds many particulars; some Affirmative, telling what he must be: some Negative, saying what he must not be. In the dispatch whereof, he propounds unto us a more perfect Bishop, than ever Cicero did his Orator. For his Mind, he must be apt to teach, and no Neophyt▪ etc. For his Body, he must be Kosmion, composite, ornate, neat, not slovingly; and therein a true Micro-cosmos. The translation (Modest) doth not fully express it. And in this word, there may be reference to the description of Leui●s ministry, who were not to be mutilate, bursten, etc. For Oiconomie, he must be abled to govern in his own house. etc. In a word, he must be unreprovable, uncheckable; not only of these that be within (that is of the Church) but also, of these that be without.  
Me thinks, now I hear the schismatic evomating this Objection. True, he must be such a one; but no Minister in England is such a one, therefore no Mister of England, a true minister.  
I answer, first by Retortion; but no minister of Anabaptism, Brownism, Smithisme, etc. is such a Minister: therefore no true Minister of them. Secondly, I answer by Explication, thus: In English we use the words Must and Ought, indifferently for the same; yet, sometimes, we (by the word Must) do enjoin a thing of absolute necessity; when as again, by the word Ought, we intent a duty owing, but not of absolute necessity to be done. The Greek word Dêj, (a word of one Syllable) hath as large use, whereupon some have answered, that the Apostle setteth out, what a man the Minister ought to be; not what he needs must be. But this answer seems unto me, over-weake to underprop a crazie-conscience. The impersonal Dêj, as it comes of Dêo to bind; so in this place▪ it importeth that whereto the Minister is bound and tied, by the very law of God himself. For as our Saviour enjoineth (in Math. 5.) every Christian to be perfect, as the heavenly Father is perfect: (and yet so perfect, none in the militant Church can be; no, not in that one particular of loving an enemy, which there is pressed) so here the like for a Christian Minister. The consideration whereof, caused the Apostle Paul to cry out, and say: Who is sufficient for these things? Christian, and Christian Minister, therefore in this case, are continually to run unto Christ; 
Hieromy. ad Ocean. calls it, Speculum sacerdotij.  and in him, to seek up their perfection. Jerome therefore (very judiciously and truly) calleth it: The priests Looking-glass; which beholding, thereby shallbe occasioned (Dolere ad deformitatem, gaudere ad pulchritudinem) to sorrow for wants, as also to rejoice in graces proportionable.  
Hereupon it necessarily followeth, that as in a true visible Christian, we considered what was Essentially required to the true being thereof; so must we as necessarily consider, what tendeth to the Very being, of a true Chrstian Minister. That is done in a very few words. For as there must first be in him that, which makes him a true Christian; so secondly, there must be in him somewhat beside, whereby he becometh also, a true Minister: And that is, these two things; Calling, and Aptness to teach. For the Calling, (seeing he is but an ordinary Minister) an ordinary form of Calling sufficeth: and that can only be had of the Church. To such a calling appertaineth; 

1. Nomination of the party.  
2. Election.  
3. Approbation of the party.  
4. Ordination.    
¶ To Nominate and Elect if the Lesser may do it, than the Greater much more may do it. In the Church of jerushalem, was generally so learned a people (most being jews, ever trained up of Children in the Scriptures, as was Timothj the son of a Jewess) as no marvel though the Election of Mathias and the 
* Dorotheus saith, that the Deacons, Act. 6. were of the 70. Disciples.  7. Deacons were committed unto them; specially having so many fair marks to shoot at, as were the 70. Disciples; and themselves also ready to further such Election.  
¶ For Approbation and Ordination, that remaineth in other persons, greater than the former. And thereupon it was, that not only these of Jerusalem's Church so elected, were brought to the Apostles for Approbation of their choice, and Ordination to the work: but also S. Paul left Timothj in Ephesus, and Titus in Crect, for looking to the same things, with special charge to Lay hands on no man suddenly. 
Heb. 6. 2.  Which imposition of hands, the Apostle to the Hebrews, numbers for a principle of the Christian Faith. Which cannot be otherwise then by that sign, some grace was intended; as that the hand of God should be with the party so lawfully called. In which respect, not only 
* Aug. contra Parmen. b. 2. c. 12. Calvin. Institut. b. 4. ch. 19 section 28. so in b. 3. c. 3. Sect. 16. & ch. 14. ●ect. 20. Bucer. de vi, & usu. min. Melanct. in commun. loc●s St. Szegedin. in come. loc.  Augustine, but also Calvin, Buc●r, Melancthon, and others, are bold to pronounce it a Sacrament. And what doth Dudley Fenner (in his sacra Theologia) less when as he writes thus? And by this ceremony, the chosen are confirmed, as being by the hand of God separate to the function, and to be ordained with guistes; which if they shall fulfil, He is continually in all temptations to be present with them: But otherwise, to be by all means a sharp revenger. The Choosers also are (thereby) informed, that they receive the man by the hand of God, & that to him they must be subject. Nor must it be slipped over, that this of M. Fenners, was M. Cartwrights also: which well may be pressed, for curbing some their followers, that now are come to make Pastors and Doctors, without any Imposition of hands: for so was Fr. johnson, and M. Greenwood made of some in London. True it is, that about some five or six years after, Fr. johnson coming to Amsterdame, had hands there imposed by the lay people, his own children (they know who then writ against it) contrary to the Apostles Canon; 
Heb. 7. 7.  which runs thus: Without all contradiction, the Lesser is blessed of the Greater. And so without all contradiction, the Father asked the Children blessing; and so his (or any the like ordination) more Antichristian, and more cross to the Canon, than any Ordination issuing from the Pope ever hath been.  
I know, they will for themselves plead thus. In the beginning of a Church, the case is changed: For seeing there is no other Minister to ordain, the people may do it, as in Numb. 8. The Israelites lay hands upon the Levites. I answer.  
1. First, it can never be proved by Scripture, that of Christians there ought to be such a Replantation, though a Reformation.  
2. Second, he after so many years coming by his Ordination, it must follow, that before, he was no Pastor, but a private man; and so a profaner of God's ordinance.  
3. The Israelites did that they did, upon a direct precept from God; so did not the Lay people in this: For as the ministery of the New Testament, begun without all Lay-ordination, (Christ himself installing the first, and they installing others) so, neither to the Lay people was left any such necessity, seeing there should always be a stretched out line of Imposition, so well as of Baptism.  
4. Fourthly, the Israelites do not there Ordain the Levites: for neither any Levite might, nor yet durst he come unto the Altar, upon that laying on of hands. Their laying on hands, was but their Approbation (as sometimes holding up of hands, and scrutiny of voices be) for the Ordination came after that (as Peter Martyr well observeth) when as Aaron (the Hy-priest) takes them at the hands of the people▪ 
Pet. Mart. on 1. Sam. 7. & in his common places, Class. 4. sect. 19 of Plaic. 1.  and then with his hands, shaketh them before the Lord, and to the Lord gives them. And thus the Separist is to seek for a Minister, notwithstanding whatsoever is said of H. l. for the lack of that Ceremony.  
Unto the said Laying on of hands, it is not of absolute necessity, to have more or fewer hands. And therefore it is, that sometimes all the Apostles do it; as in Act. 7. (for in Act. 1. we read not of the Ceremony, and yet well may be, it was used, so well as in Act. 13. 3.) & so sundry of them, termed a Presbytery in 1. Tim. 4. 14. Sometimes again, it is performed by two; as in Act. 14. by Paul and Barnabas. Sometimes by one (there being no other to assist;) as by Timothy or Titus in their places. The equity whereof was delivered by Moses, when as Aaron alone Ordained the Levites; 
Leuit. 8.  as Aaron himself was before ordained of Moses. 
Oporte● & Diacon●s mysteriorum Christi Ministros, per omnia placere: nec enim ciborum & potuum Ministri sunt, sed Ecclesiae dei administratores. Ignatius ad ●rallianos.  And so, between the Mother and Daughter Churches, the Harmony still holdeth.  
For Deacons, there is required in Act. 6. that 1. they be men of honest report, 2. full of the Holy Ghost, and of Wisdom. And in 1. Tim. 3. he presseth them two, in more particulars. The very proportion of qualities considered, it can never reasonably be thought, that such divine guifted persons, should only attend on Tables, or in taking and giving a little Money or Meat to the poor. There need no such wisdom and learning for that. And when it is further remembered (as afore) that some of the 70. Disciples were chosen to this Deaconship, and they being all of them Preachers, it can never enter into the heart of a reasonable man, to think that they should be pulled down from an higher Chair to a lower. Nam qui provehitur, provehitur a Mi●o●j ad Majus. Doubtless then, they (as their name signifieth) did service, not only to the people in case of Meat and Money; but also, to the Bishops in the case of Doctrine and Sacrament. And hereof we are further assured, in that all Antiquity puts no other kind of Deacons into our hands, and for such respect doth divers times call them Levites. And thus the old and new Testament, is still more harmonious.  
If since the Ten grievous Persecutions, the Ministers of the one and other Order, have come in the world to greater estate in outward things (a grievous thing to soar eyes) what wonder is it, when for 300. years after Christ, the Church was under the government of Heathen Tyrants, enemies to Christianity? Soon after 300. years, Constantine the Great, became Christian; by whose example and motive, many inferior Kings became Christians also. Whereupon followed, freedom of the Faith, and peace and plenty in all Churches. Then our Fathers counted it an holy duty, to build material Churches, and to endow the Spiritual with every good thing wanting. True it is, that such temporary blessings have since that time, been foully profaned. What then? So hath Heaven and Earth, and all their continentes; shall we therefore spurn at the creature? Indeed, while some so spurn, others sacrilegiously snatch to themselves all. To the Minister it should be but an Idolathite; but to my Church-robber, it is a very good commodity. The Father's giving (they say) did sin, and the Sons snatching all away (it may be, to maintain a Hound & an Whore) they must be said, to commit a virtue. But while I live, let me imitate that supposed vice of my Father, rather than this uncouth virtue of my Brother.   

CHAP. ix.  
Touching Word and Sacraments.  
THE Word whereabout the Minister is to be employed, is that Book called Bible (of the Greek word Biblos, a Book) as being the peculiar Book, advanced above all; as Israel above the Nations. This Book is distinguished into two parts, Old and New. The Old part containeth (not all the words that God spoke to the Fathers and Prophets) but, the substance of all which he spoke unto them, till the promised Messiah came. The New part (commonly called the New Testament) it containeth likewise, a substance of all Gods Will, delivered thenceforth by Christ and his Apostles or near followers. The Old part, was written in Adam's tongue, the language of succeeding Israel. The New part, was written in the tongue of javan, the fourth Son of japhet; it being in Christ's time, a tongue very universal.  
This Book being a Creature, 
Euseb. ex Philo. Mirabile mihi videtur, duob▪ annorum millib. imo maiore tempore iam ferè transacto; non exquisitissime annorum possum dicere numerum; nec verbum unum in lege illius esse immutatum, sed c●●ties unusquisque Iude●rum morictur, quam legi Mosaic●e derogabit.  and in the hands of sinful Creatures, it necessarily followeth, that sometimes it is likely to undergo some injury. Yet such is the watchful providence of God over this his Book, as still it hath been preserved to the Churches assured comfort, maugre every Epimanique Tyrant and Heretic.  
The Minister out of this Book, is to take knowledge of Gods Will for works of holiness and righteousness; and afterwards deliver the same unto the people, specially every such day, as Saint john calleth the lords day. But because no Minister (since the Canonical writers, that is, since the Prophets and Apostles) hath attained to perfect knowledge in the former said two Tongues; as also, for that in every Minister is some remnant of natural dullness of heart (as was in the 
* Luke. 24. 25.  Emavites for understanding all that is written) it so comes to pass (for we but see in part, and prophecy in part) that many times (and in many things, we sin all) the Minister aberreth from the 
* Of the word Canon, the Scriptures be called Canonical, that is. Regular.  Canon; that is, from the Word, which is the rule of Faith. And as one Minister, so every Minister, whereby it comes to pass, that no one universal consent, could ever be had, for so much as the Translation thereof. The Septuagint, went far from the Hebrew; as it seemeth of purpose, to collogue with the Grecian-heathen in somethings; specially in computation of Ages. The Greek and Latin Christians (as may appear by the Fathers) sent about multitudes of Translations, to the offence of many. Of late time, the Popes of Rome have set foot into the work. Sixtus the fifth, he mends and mars as he could. Clemens the eight, he doth more. Yet when all comes to all, the Council of Trident concludes, 
Aug. de doctr. Chr. & in Ep. 19 ad Hieromy. Hieromy. ad Sun. etc.  that the corrupt vulgar shall only bide authentic in Schools and Pulpits. Notwithstanding their great Arias Montanus provoketh to the Hebrew and Greek (alleging Jerome & Augustine for like minded) saying of the Latin; that it is filthily corrupted (Latina sacrorum Bibliorum Interpretatio faedè corrumpitur) and so he boldly testifieth in an Epistle to the I●terlinear Bible, printed at the charges of the K. of Spain: the very best work that ever he achieved, with gold of the Indies.  
If any one deny Subscription, because in his judgement, it is not all one with the Original (for our Church presseth no Subscription absolute, as to every particular; for she believeth and teacheth, that the best Church that ever was, is, or shallbe; hath, doth, and shall err;) then hearken what absurdities follow.  
1. Such a one, so intendeth a perfection and absolute purity in man's labours here; and so becometh plainly, an heretical Puritan●.  
2. Then such a one condemns, or at least calleth into question the credit of Christ and his Apostles, in the use of the Septuagint; who otherwise (specially to the jews) could have followed the Hebrew straightly, & not any Translation. 
* Melanct. in his preface to the 70 printed at Basill. Anno. 1545.  Melanchton in his Preface to the Septuagint; commends it to the Church, by reason the Apostle Paul quotes divers Scriptures directly from it. And upon this ground (among others) 
* Present Pastor of the Separation, whose Vicaris Henry Ainsworth.  Franc. johnson (being advised by one that talked with him thereabouts in the Clink at London) did press the use of our singing Psalms (neglected before of his people for Apocrypha;) whereupon his Congregation publicly in their meetings used them, till they could have them translated into verse, by some of their Teachers: Which of some of them after was attempted; but with what barbarous success, I am not ignorant. M. Tho. Settle in Norfolk, can with me witness this, so well as some resident now in London.  
3. Then also followeth, that no Subscription at all is to be made, to any thing which the wisest and godliest can do in that kind; seeing a plea may be had a-against all, as savouring of man's weakness, in this life unseparable. And then the next turn will be, to turn (not so good as Turk, but) plain Atheist.  
4. Then will follow, that neither such an excepter against such Subscription, can press his people to receive for truth, any his Prayers, sermons, or prescription of Orders; seeing he also is a man, and subject to error so well as others.  
5. Then will follow, that never we can have assurance of Faith: till either God speak thereof unto us audibly from Heaven; or stir up some miraculous Ministers, that may draw us a new Bible in our own Language. For if they should draw it into another language, than we are as far off as we were. All these be inevitable Consequentes, and fruits good enough beseeming rending Wolves, clad in sheeps skins: under a pretext of sincerity, labouring to bring in a far more palpable darkness, than ever the Romanist did, in his intricate Latin service.  
¶ For the Sacraments peculiar unto the New testament (as for 
* Heb. 6. 2.  Imposition of hands, it hath in common with the Old. And let it be thought off as it shall, sure I am, that the base esteem of it, doth cause the Ministers to be the more basely esteemed) the said Sacraments be two; Baptism, and the lords Supper. Baptism cometh in place of Circumcision; and both of them the Seal of that Righteousness which is by Faith; and therefore the second as communicable to Infants, as the first: and through the mercy of our Lord, to old & young, far more easy. The lords Supper cometh in room of the Passover, and exhibiteth accordingly, Christ jesus crucified, for feeding of our souls. As the Fathers under the Law were made partakers of him, by Faith; so are we. As herein they were led thereto by external signs; so are we. And as we read not of any one amongst them (no not in the Idolatrous times) that ever dreamt of eating the Promised seed corporally; so, it should be a Christians shame, to seek union with Christ in such a Cannibal manner, far dissenting from the nature of Faith. Such a fleshly eating, if ever it had been fitting, had rather been adapted to their times, wherein (as Children) they were informed by most palpaple rudiments; we being called much rather, to worship God in Spirit and spiritually. And so the Old and New Testament do (as Mother and Daughter) kiss each other. Let Schismatics be ashamed, to put them asunder.  

¶ Touching the Number, let the Learned take these testimonies.  
August. 
Augustin.  Ep. 108.] Sacramentis numero paucissimis, observatione facillimis significatione prestantiss. societatem novi populi (Christus) colligavit.  
Rupert. 
Rupert.  l. 3. de Sapientia, c 1.] Sunt duo Sacramenta maxima, Baptisma scilicet & vivifica corporis & sanguinis eius Mensa.  
Beda in c. 
Beda.  19 john. & ex Augustino] Aperuit latus, ut illic quod ammodo ostium vitae panderetur, unde sacramenta ecclesiae manaucrunt.  
Cardinal. 
Bessarion. Al. ab Ales.  Bess. de sac. cucharis.] Haec duo Sacramenta in evangelio manifest tradita legimus. The like hath Alexander ab Alice, part. 4. quest. 8. artic. 2. and he avers it, Ex fluxione sanguinis & aquae. And from 1. joh. 5. Tres perhibent▪ etc.   

¶ Touching Baptism, we have little controversy, therefore this.  
Naz. 
Nazianzen. Chry. conj.  orat. 3. in sanctum lavacrum.] Omni aetati Baptisma convenit.  
Chrysostomo. coniunct. in Math. 4. hom. 5.] Constat in nobis quinque baptismata esse; unum in verbo— Secundum ●n Aqua— Tertium autem in spiritu— Quartum in igne— Quintum in Morte— Dominus, postquam ●aptizatus est in verbo, factus est sub lege. A johann autem in Aqua a Patre vero in Spiritu: ●unc a spiritu ducitur in desertum, ut baptizetur in igne tentationis. postmodum baptizandus in Morte. A certain Rom●sh-priest in the Gatehouse, wagering some Gold with me, that more Baptisms than three, would not be found in any Father or ancient Writer; I did show him these Five, out of the said Book, being lent unto us of the Keeper M. Okey. But Gold or Silver I could get none of the Priest.  
Cyp. 
Cyprian.  l. 4. Ep. 7. disputat. Baptismum valere, sive Aqua perfundantur, sive toti immergantur qui baptizantur.  
Idem de ablutione ped.] Baptismum repeti, Ecclesiasticae prohibent regulae.  
Chrys. 
Chrysostom.  in heb. 6.] Qui secundò seipsum baptizat, secundò Christum crucifigit.  
Gesilb. 
Giselbert.  altercat. cap. 1.] Quid de salute eorum coniectare possumus, qui vel ante octawm diem mortui sunt, vel in deserto intra 40. annos nati, mortui sunt? Credendum est quod sola fide saluati sunt; sive propria, qui credere potuere; sive aliena, qui credere non potuerunt.   

¶ Touching the Lords Supper.  
August. 
Augustin.  in joh. tract. 59] Cum caeteri Apostoli manducarent panem Dominum, judas panem domini, non panem dominum come deb●t.  
Nyst. 
Nyssen.  de perf. Christianj forma.] Escam autem & spiritualem potum Dominum appellans Diu●s Apostolus nos commonefacit, ut naturam humanam non simplicem, sed ex m●nte sensuque compositam, cogitemus; cuius quidem utrique parti sit proprius cibus; solida n. esca corpus nutritur, spirituali aliménto valetudo animi conseruatur.  
Cyr. 
Cyrill.  in joh. l. 6. c. 14.] Hinc animaduertendum, quod etsi corporis sui praesentiam hinc subduxerit, Maiestate tamen Divinitatis adest.  
Gelas. 
Gelasius.  contra Eut. de duab. naturis.] Certè, Sacramenta quae sumimus, corporis & sanguinis Christi, divina res est: propter quod & per eadem divinae effici●ur consortès naturae. Et tamen non desinit substantia vel natura panis & vini. Et certè, image & similitudo corporis & sanguinis Christi, in actione mysteriorum celebrantur.  
Rup. 
Rupert.  in joh. l. 7. c. 7.) Panis iste visibilis cum invisibili filio Dei unum factus est, Nam filius dej (Deus & Homo) habet in se virtutem effectivam, qua sibi uniat panem istum visibilem.  
Barnard. 
Barnard.  ser. de caenado.) Speciem panis aliquando rodit Sorer paruissimus, Christianus recipit pessimus: virtutem Gratiae spiritua●is, non nisi praedestinatus recipit.  
Giselb. altercat. 
Geselbert.  c. 1.) Sacramentum est exterius elementum, Res vero Sacramenti, Gratia interior, quae invisibiliter percipitur, & invisibiliter operatur.  
Haymo in Apoc. 
Haymo.  l 1. c 1.) Sacramentum mysterium est, ubi aliud videtur & aliud intelligitur. Sicut (verbi gratia) in Christi corp●re, ubi cum videatur panis vera est caro. unde ipsi sacerdotes dicunt: Sacramenta quae sumpsimus, Domine proficiant nobis ad salutem corpor●is & Animae.  
Martialis Cephas (said to be an Apostle, 
Martial.  and of Benjamin) in Ep ad Burdegalenses, cap. 3.] Sacerdotes vitam vobis tribuunt, in Calais & vivo pane— Cap. 4.] Nolite autem unum & idem putare istam humanam & divinam escam quae nobis visibilis est, sed tamen in fide perfecta, tota caelestis. Per unam, enim corpus, per alteram Anima vivit.  
Scot 
Scotus.  in 4. sent. D. 11 qu. 3.] Veritas Eucharistiae salvari potest, sine ista transubstantiatione— Substantia panis cum suis Accidentib, aeque potest ee● signun, sicut sola accidentia: Imo, Magis, quia substantia panis sub specib. Magis est nutrimentum, quam Accidentia: Ergo magis representat corpus Christi in ratione nutrimenti spiritualis. So that, if the Church of Rome had not concluded Transubstantiation, this schoolman  would not have had one word for it.  
Durand. 
Durand.  in 4. sent. d. 11. artic 14. Patet ergo, quod est temerarium dicere, quod corpus Christi divina virtute non possit esse in sacramento, nisi per conversionem panis in ipsum. But because the Council of 
* Held about An. Dom.▪ 1215  Lateran (Velure potius Concilium Latrans) did determine otherwise, therefore (as he confesseth in the end of the 15, Article) he must be otherwise minded.  
Magist. 
Lombard.  sent. l. 3. dist. 22.] Totus Christus, non totum Christi, est ubique And this master of Sentences, disputing, 
An formalis, an substantialis vel alterius generis, definire non sufficio.  Qualis erat conversio panis & sang. he concludes thus: Definire non sufficio: l. 4. dist. 11. a. But had not the master of Sentences lived and writ before that Council, he must have defined on it (and that as should please Pope Innocent the third) or his School would have been set on flame with a Faggot.  
Picos Mirand. 
P. Mirandula.  Apolog. quest. 6. from Damascens words, alluding to the Coal in Isa. 6.] Carbo autem, lignum simplex non est, sed unitum igni: ita & panis communionis non panis simplex est, sed unitus Deitate. It was well the Pie had not his tongue pulled out.  
Wicl. 
Io▪ Wicliffe.  ut sc●bit Widefordus in lib. dedicat. Tho. Cant. Archiep.] Sicut johannes fuit figurative Helias, & non personaliter: sic panis est figuraliter corpus Christi, & non naturaliter corpus Christi. Et absque omni ambiguitate, figurativa est locutio (hoc est corpus meum) sicut illa in verbis Christi, johannes ipse est Helias.    

CHAP. ix.  
Touching things of an indifferent Nature. etc.  
Such things we say to be of an Indifferent nature, (speaking ecclesiastically, and to the present purpose) as for the doing, or not doing whereof, we have no express word of God in particular; only, by some general rule, we are led to use our Christian Reason, for examining whether the doing or using such a thing, may stand with God's glory, & our neighbours good. The Rule was given by the Apostle in 1. Cor. 14. 40. when having spoken of Schools of Christian learning, and having set down some particular Rules of Order, he leaveth the rest unto Christian discretion, under this general rule; Let all things be done (Euschemónôs, kaj cata taxin) decently, and according to order.  
The General rule so commanding Decorum & Order, and the particulars thereunto belonging, being not of God in his written-word expressed; it so necessarily followeth, that our own Christian reason herein must be the Determiner. And the same particulars so concluded we are to say of them (as the Apostle doth) herein; 
* 1. Cor. 7. 12. 25.  I speak, and not the Lord: expounded afterwards thus: I have no commandment of the Lord; but I give mine advice. And upon this rule it was, that the Apostle became all unto all, (jew and Gentile) for winning some: that is, in things of an indifferent nature (neither simply commanded nor simply forbidden of the Lord) he applied himself; using, or not using; doing, or not doing the thing, as thereby he might be of the winning hand, in furtherance of some good.  
And of such nature, be Orders in the Church: As, Standing, Kneeling, Lying prostrate, at the time of Prayer: Standing, S●tting, or Kneeling on the receipt of the Lords Supper: Sitting or Standing, Preaching: Leavened or Unleavened bread in the Communion: This or that hour for Meeting: Forms of Garment at the Church or abroad, etc. touching all which, the Apostle showeth, that Decency and Order must be observed; but for the particulars, he hath no particular injunction from the Lord. But when the Church hath concluded of the particulars, than it shallbe a mighty sin to oppose (as for the Child to oppose to the Mother's honest advice, or the Subject to his Princes lawful determination) and this falls out, rather in respect of the things Use, than Nature. David had no particular precepts from Moses or the Lord, for such and such 
* which ordinances are called properly in Ezra 3. 10. the Handy work of David, (Gnal jedei David) translated of the 70. Epiche●ras. Of like nature is the Festival day Purim. in Hester, 9 enjoined by Mardecaj. Such also the Feast of Dedication kept of our Saviour in S. john. 10. 22. etc. though instituted 1. Maccab. 4. 59) by judas Maccabeus, a Levite, and an usurper of judah's sword. The Brownist calleth shutting up of shop on such a day, A mark of the Beast in England: and yet himself on such a day, doth in the Low-countries shut up shop. Who is the Beast the●? Caelum, non actum mutant qui trans mare currunt.  Musical Instruments, or such & such distributive classes of Priests, Singers, etc. Nor had Solomon any express command for making the two Pillars, jachin Boaz, so many cauldrons united with the molten Sea, such Knops and Flowers as beautified the Pillars, etc. And yet, he that should have been an opposer to these particulars, should have sinned mightily against the King, and so consequently against God: for the breach of the fifth Commandment, is a violation to the whole Decalogue.  
Objection. If the King or Church should enjoin the Minister to wear such Garments as a Devil wears in a Play, can it lawfully be undergone, & c? I answer: First, it hath been said, that it is no Play, that hath not a Devil and a Foole. The schismatic found out the Devil: and knew we the Obiectors name, we could as easily find out the Foole. Secondly, what proportion is there between Decency, and Vndecencie? Or think they it to be a true Church? yea, think they that in the Church's Synod (or in the body of the Parliament) that there is a reasonable spirit, that put a case of such absurdity, as no reasonable spirit (though unchristian) ever yet committed? Had this fellow had no more wit to hide his name, then to cover his shame, ten to one, they of S. Dunstanes would hire him to be the Fool to S. Dunstanes Devil in the Pageant. If I have answered a Fool according to his foolishness, I have but followed the precept of Solomon in Prou. 26.  

For a Corallarie, observe these Writers.  
August. 
Augustin.  in l. 2. de serm. in monte (collected by Beda on Rom. 14.) Sunt quaedam facta Media quae ignoramus quo animo fiant (quia, & bono & malo fieri possunt) de quib. temerarium est judicare, maxim ut condemnemus.— And in Ep. 118. c. 2. ad januar. Quod neque contra fidem, neque contra bonos mores iniungitur, Indifferenter est habendum, & pro eorum (inter quos vivitur) societate, seruandum est.  
Mart. 
Mar. Bucer,  Bucer. l. 1. de regno Christi, cap. 13. Ecclesijs Christì sua est permittenda libertas, quò unaquaeque cum prefiniat modum & rationem sacrarum lectionùm, interprelationem scripturarum, Catechisini, administrationis sacramentorum, praecum, & psalmorum: item publicè peccantium reprehensionis, etc. Quam posset quaelibet ecclesia confidere suis populis maximè conducturam. etc. Exhorting afterwards, Vt quantum possi●, in his reb. observes Conformit●tem. And in script. Angl. pag. 454.) Has etsi (supple ceremonias) etsi servare & omittere, etiam extra● candalum licet, tamen, si ex proteruia aut petulantia, quis ordinem publica authoritate Constitutum contemnat, & turbet, non leviter peccat.  
Calvin. 
Calvin.  in 1. Cor. 11. 2. Scimus vn●cuique ecclesiae liberum esse politiae formam instituere sibi aptam & utilem, quia Dominus Nihil Certj prescripserit.  
Melan. 
Ph. Melan.  in Commun. locis.) Cum Ministerium divinitus ordinatum, debeat esse publicum & externum, opus est aliquib. humanis ordinationibu●.  
Bezae Ep. 
Beza.  24. etc. Res alioqui per se Medi●, mutant quodammodo naturam, cum aliquo legitimo mandato, vel precipiantur, vel prohibentur: quia neque contra justum preceptum omitti possunt si precipiantur; neque contra interdictum fieri, si prehibeantur— Nam etsi conscientias propriè solus Deus ligat, tamen quatenus Ecclesia Ordinis & Decori, adeoque aedificationis rationem habens, leges aliquas de rebus Medijs rite conduit, eiusmodi leges pijs omnibus sunt obseruandae & eatenus Conscientias ligant, ut nemo sciens & ●rudens rebe●landi animo, possit absque peccato, vel facere quae ita prohibentur: vel omittere quae sic praecipiuntur.  
And Upon this ground, M. 
Burges.  john Burgess went (in his answer to our King) when as he saith: I do think and believe, touching the government by Bishops, as with us in England; or by ruling Elders, as in other Churches of God: that neither of them was prescribed by the Apostles of Christ, neither of them is repugnant to the word of God, but may well and profitably be used, if more fault be not in the persons, then in the callings themselves. Secondly, I do hold and am persuaded of the Cross and Surplice, that as our Church useth them, they be not unlawful. etc. And this man standing as he doth, his testimony (not meddling with the application) is available against the factions. 
* Sir Fran. Bacon, in Adu. of lear. b. 2.  Of Fundamental points, the league runneth thus: He that is not with us, it against us: But of points not fundamental, thus: He that is not against us, is with us. And so, that Rite, Fashion, and Form that is not fundamental in Faith, is not against the Church, but with it.    

CHAP. x.  
Touching the Church's Keys.  
THE Church's Keys, is a certain power of shutting the door of mercy to the impenitent, and of opening the door of mercy to the soul that is penitent. This power our Saviour promiseth to S. Peter in Math. 16. 19 And is given to that Apostle and the whole Church in S. john 20. 21. when as the Lord breatheth upon them, saying; Receive the Holy Ghost, whose sins soever you remit, they are remitted unto them; and whose sins ye retain, they are retained. Whereby appeareth, that this power is stinted; that is, is not given to the Church to be exercised, otherwise than she shall therein be led by the 
* Quum ipsi remi●tūt, aut detinent, Spiritus qui habi●at in eyes, per ●o● remitter & de●inet. Cyril. in joh. 20. Isa. 22.  Holy Ghost. The Phrase seemeth to allude unto Eliakim and Shebnah, Stewards to judah's king, upon whose shoulders, the Key of David was laid, for opening and shutting the treasury, at and for the kings pleasure. All which is expounded in Revel. 3. 7. to appertain in the first place, to Christ our Lord; who is the true Eliakim (which soundeth in English) My God standing up; or, My strong God of Resurrection.  
The Rule of proceeding in this business, is laid down in Mat. 18. where for finding up the lost Sheep, (or sinner) the Lord enjoineth, first, private brotherly admonishment (specially in a case private;) And not so prevailing, then by communicating the case to one or two more; which neither prevailing, then to bring it to the Church. And if the Church cannot prevail for bringing the sinner to repentance, he is thenceforth while he so continues impenitent, to be held as an heathen person, and as a Puplicane. As a mere heathen man might not enter into the Temple, there to communicate with Israel; so neither must this impenitent soul be admitted to the Church's communion in prayer and Sacraments. But as an heathen might for his conversion hear the Prophets preach; so these may partake in a Sermon severed from the ordinary Communion. As a Publican likewise he is to be held, that is; not easily to be admitted to our fellowship for eating and drinking, as the jewish Church walked towards the Publican; who, in all probability was a 
* 1. The distinction of Publicans & sinners, argueth he was not an ordinary kind of sinner. 2. Zacheus is an Hebrew name, which Gentiles would not bear. 3. The Publican might enter into the Temple, so not the Heathen. 4. The term Publican in Math. 18. 17. seemeth to be opposite to the Heahen.  jew, ready (for pleasuring the uncircumcised romans) to make a divorce from his brethren, and their lawful discipline.  
By all which it is evident, that upon an humble confession of his fault, with promise to forsake it, mercy and forgiveness was preached unto him. But contemning finally the Churches motherly admonishment, he was to have the door of Mercy shut against him. Which latter censure, the Apostle in 1. Cor. 5. calleth, A giving up to Satan, and we commonly term it, Excommunication. If the sinner should not only, not repent, but proceed to a Not loving Christ jesus, (which I take to be 
* Hebr. 6. 1. 2. 3. 4. compared with ch. 10. 25. 26. etc.  the sin of blasphemy against the Holy Ghost; consisting, first, of a willing desertion from the Grounds of Christian Faith: Secondly, from fellowship with the Church in that Faith,) there then remaineth to him the Maranatha (1. Cor. 16. 22.) which is, an absolute declaration of the Lord, coming to quit him with vengeance, as a soul despaired of. But as this is a sinner (happily extraordinary) and the rule in Math. 18. is given for ordinary use: so I will add the judgements of some Aun●ients for the Ordinary.  
Origen in Math. 
Origen.  16. Petra est omnis, qui imitat●r est Christi—— Si autem s●per unum illum Petrum arbitraris universam Ecclesiam edificari a Deo, quid dicas de jacobo & johann filijs tonitrui, vel de singulis Apostolis?— Apud Iohanne● enim dans SS. jesus discipulis suis per insufflationem, sic dicit, Accipite SS. etc. quasi omnibus talibus constitutis qualis erat et Petrus.  
Ambrose in 1. 
Ambrose.  Cor. 5. Perfides, Episcopus non potést judicare▪ Cum fratre autem in quo vitia haec reperiuntur, non solum sacramenta non edenda, sed ne communem escam docet, ut erubescat Cum vitatur & se corrigat.  
Theodoret. 
Theodoret.  in 1 Cor. 5. Si non oportet eos communis esse cibi part●cipes, nec mystici quidem & Divini.  
chrysostom in English, 
Chrys. upon Psal. 50. Non oportebat ergo clanculum. etc.  may help to stay some in their precipitate zeal against their infirm Brother: His speech runneth thus. It behoveth not a man privily to calumniate his Brother, but as Christ commanded, to take him apart and correct him. The reprehensions that are given publicly, do oftentimes make men impudent. And very many sinners, while they perceive that their sin may be concealed, have their minds easily resolved to return into the way. But if once they perceive their credit to be lost with many, not a few, such do thenceforth fall into desperation, and tumble down into shamelessness. So far he. And indeed, 
* Upon Leuit. 6. 3.  Origen calleth such preposterous dealing with a Brother, the action of an Infamer, not of a Corrector.  
Aquinas upon 1. 
Aquinas.  Cor. 5. gives this Verse for a rule towards him that is excommunicate: Os, orare, vale, communio, mensa negatur.  
For Mother Zion, she for certain pollutions did suspend the party a while (till they were cleansed) and for Leprosy did put them out of the host for ever, except they were cured. The first signified smaller evils, for which the Pastor in holy discretion is to bar them some things for a season. The other signified deeper sin, as Contumacy; for which the sinner was further to be secluded. 
Nyss. in Orat. de iis qui ●olint reprehendi.  Hereupon it is, that Nyss●nus hath this, Vetus est haec Eccl●siae regula, quae cepit a lege & fuit confirmata in Gratia.  
And so the Ancient and new Church, still are at unity in the substance of their Ordinances. If inferior Presbyters do not of themselves exercise this power for Casting out; but have joined with them, the chiefest Superintendentes: this is a good way to prevent such, in playing Popes over God's heritage; and the likelier course also of bringing the sinner to repentance. Maliciously foolish therefore must they be, that call such joint exercise of that heavy censure, by the name of Antichristian. Virtus unita, fortior; sed quis Schismatico stolidior?   

CHAP. xj.  
Touching Church-leitourgie.  
THE Greek word Leîtourgia (signifying generally, any public ministery or service; and so the Angels are called Leitourgizing spirits) it in Ecclesiastic use, 
Heb. 1. ult.  is taken for some Form of divine Service, prescribed for the Churches public use. And this form containeth Prayers, Lections of Scripture and Psalme-singing, framed unto several occasions. The Ancient mother Zion, over and beside the priests preaching, and the Prophets prophesying, had a set form for all their Service (as appeareth through Leviticus & a peculiar form of blessing the people, Nomb. 6. 23. & ●. Even as Moses had his prescribed form of Prayer, when the sacramental Ark removed or rested, Nomb. 10. 3●. 36. And in after times, their liturgy was much enlarged by King Da●id, framing thereto right many Psalms; some Psalms of Prayer, some of Dedication, some of Instruction some of Remembrance, some of Degrees, some of Hallelujah, etc. And all that was done in the time of their nonage. To the Church of Christ, there is given a larger Body of Scripture; out of the which, and suitable to which, the Church is to draw her form of liturgy; collecting such Scriptures for common Lections, as may be held most fitting such a purpose. And for the sanctification of all, intermixing such kinds of Prayers, as also may be fitted to ordinary and extraordinary occasions. If any one man think he can do this well of himself, I think it can be better done of many, convening and concluding upon such a form of Prayer.  
And as for our public Form of Service (rejected of some in part, for that some part of it hath before been in use among Papists; as if God or the Gospel, or good words were therefore to be rejected) it was of the holy Martyr, Martin Bucer, of love he bore unto it, after due oversight, turned into Latin, for use of all that should understand Latin.  
Against this liturgy, two sorts of adversaries insurge. One of them (as the Brownist, and the like) doth condemn all set form of Prayer, saying; that nothing is to be brought into the Church, saving the Canonical Scriptures, and the Lively voice of God's graces. Now, by Lively voice, they mean Conceived preaching, and present Conceived prayer. And hereupon it is, that they hold the lords Prayer in Math. 6. Not to be Prayer, but Doctrine of Prayer. I answer, it is both Prayer, and Doctrine of Prayer. Doctrine it is, for that thereby we are Taught how to pray: For Doctrine is Teaching. And Prayer it is, when a faithful soul, breathes it up unto God, Mentally or Vocally also. That Repetition of words used before (even the self same words) continueth still Prayer, consider it not only, in the Apostles Prayer inculcate in several Epistles (namely, 
* Rom. 1. 7. 1. Cor. 1. 3. 2. Cor. 1. 2.  Grace be with you and peace from God our father, etc.) but also, in our saviours practice; who in the time of his agony, when most effectual Prayer was to be used, is said of S. Matthew (in chap. 26. 44.) to have Prayed the third time, saying the same words; even the self-same words which he had used twice before. And the reason lieth in this, that Prayer receiveth not his Form from words, old or new (for one may Pray without any words at all,) but from the Spirit of Christ, advancing our Spirit to God in Faith, whether with words, or without. Which caused the Apostle to say in Rom. 8. We know not what to pray as we ought, but the Spirit itself maketh request for us, with sighs unexpressible. And yet I could round some Separist in the ear, and tell him true of Teacher, and Teached, that have ordinarily used a set form of Prayer: that I speak nothing of him, who in his Prayer concluded (till by me he was better informed) thus; To whom, together with thee and the sanctified Spirit, be all glory, etc. But let that frantic jeronimo go by.  
The other Adversary is at home: who granting the lawful & necessary use of a liturgy, doth insurge against some what in Ours, as not well fitting his fancy. His objection ariseth, first, against Method: secondly, against Matter. For Method, take this his main Objection. In the beginning of our Service, a Confession of sin is used by the Minister, in the name of the Congregation, and that before the Congregation be present. I answer; first, it may be a rank lie that the Obiector propoundeth: for, some Congregation may be present Before, though not every member of the Congregation; no more than sometimes at their Conventicles. Whereat, though their Tom and Sib be present, yet happily lynkin and Sicily may be absent. Secondly, our Minister taking his fittest time, doth desire such as be present, (not absent) to join in that Confession with him. Thirdly, if any be absent, that should and might be present, it is their sin, not the Ministers; much less the Books: seeing Confession of sin, is exceeding necessary in the Exordium of our devotions. And that Nehemiah and Daniel had well learned, 
Nehe. 1. 5. etc. Dan. 9  when they begun their Devotions, with the Confession of their sins and the sins of the people.  
For exception against Matter, it is fourfold. First, for Omission: Secondly, for Addition: Thirdly, for Translation: Fourthly, for certain Capital-letters.  
1. For Omission; as in passing by the Psalms Titles. I answer; first, it is not repugnant unto God's word, that some Scripture be read, and othersome omitted in the Common service; seeing neither all Scripture is Then to be read (witness the several Leitourgies of their own drawing) nor is our Minister debarred to handle any Scripture. Secondly, the Lections in a liturgy, require the plainest scriptures; because (generally) for the use of the common people. But that the Psalmes-titles be not a plain Scripture, will appear thus: The Hebrew word Lame natséach, is turned, To him that excelleth. Yet according to the Septuagint, who should best understand it, it is turned by that, which (as in ancient Latin translations) valueth Unto, or, Upon the end. By Targum, and some other Latines otherwise. 
Frater Faelix in sua trans. Psa. ex haebreo in Psal. 4.  Hereupon Friar Faelix unto Pope Leo the tenth, is bold to say; Anullo Aucthore hactenus recte expositam invenj; nam haec dictio manasséach, participium est verbj nizeach (I change not his form of spelling) quod quidem verbum, cum a nomine nessach descendat, velè converso, diversas habet significationes. The Rabbins of the jews, who should best understand it, being at no unity in this point amongst themselves (nor Greek Church, nor Latin Church, nor others, daring to determine of it peremptorily, as beseemeth in cases of Faith) what sauciness is it not, in this point to tax our Church, when the Taxers themselves can (at best) but guess how the Title may be translated? Again, we have in some Translation, to him that excelleth on Negínóth, or on Nechílóth. Who can assuredly determine, whether these were Instruments, or Tunes, or what? If the Minister will preach upon it, he may: But to be joined with ordinary Lections, I see no necessity, howsoever it may be lawful.  
2. For Addition, there be in the 14. Psalm, three Verses more in our Common-seruice Book, then be in the Hebrew; namely, the 5. 6. and 7. verses, the whole so, being divided into eleven verses. I ingeniously confess, that once I conceived, how that Exception of Addition, had risen against the three last Verses, as it lieth in our ordinary Bibles, where the whole (besides the Title) be but seven. But now it is clear, that they mean the three Verses inserted into the Psalm, immediately upon the fourth, beginning thus: Their throat is an open sepulchre. etc. Hereto I answer: It is not repugnant to God's word, that these Verses be there read in our Common service; once, for that the same Verses are Scripture, & so alleged by S. Paul in Rom. 3. Secondly, for that they be inserted, where for the argument, they be as fitting, as they were in the other place for the Apostles purpose.  
3. As for Traslation, 
Vbi autem addita est Negativa particula, vix duos codices potuimus reperire. Aug. in huuc locum.  they excerpe sundry places. Two principal be fetched from the 105. & 106. Psalms. From the 105. 18. this, Vèlô marû aeth debárau, word for word thus; And they bittered not his word; or They bittered not at his word. Now, as it is questionable, who be They there spoken of (whether the Commissioners or the People;) so the phrase, bittering not his word (as not provoking the word) or, bittering not at his word (as being not provoked by his word) is so doubtful a phrase, as no temperate spirit (specially, of no greater gifts than the Obiectors) will easily dare to oppose in this point (or the like) to the body of an whole Church. In Psal. 106. 30. we read, Phyneas stood up & prayed. They say, it should be turned, He executed judgement. I answer, the original word is, Palal, which the jews Targum (as Pagn●● noteth) doth turn, He prayed. And, Hithpallel, in 2. Chro. 30. 18. is properly turned, Hezekiah prayed. In Psal. 5. 2. Unto thee (aeth-pallal) I will pray. So Psal. 32. 6. and Substantively, it is very often used in the Psalms, for 
* Tephillah. tephilloth.  Prayer. The Septuagint, whom the common Latin (in Austin's times) did follow, is Exilasato, whereof cometh Hilasterion, turned Propitiatory. Now, seeing Placation and Propitiation is properly by Oblation and Prayer, the Septuagint must needs also, so well as the old Latin, intent with us Prayer; rather then, Execution of judgement. Nor could his executing, judgement, have found rest with the Lord, otherwise then the same were sanctified with Prayer; specially, he being a Priest unto God, and devoted to Prayer. By this little taste, judge of our adversaries learning and discretion, though I (of many) be most unfit to propound it.  
4. Touching their exception at Capital letters (an exception now very vulgar) the case stands thus: There be in the Common-seruice Book, certain great Letters, within whose Circumference, the Graver of these Letters, hath sometimes put certain Pictures, resembling Triton, Hercules, etc. For which, divers do charge the Book, for an upholder of Idolatry. I answer, it is nothing to the Matter; because not of the Books matter: Nor is the Matter a pin the worse, though the Manner of conveying it, be not so suitable as may be. If there be a fault in the Fashion, blame the Tailor, not the Wearer. These Spirits by like proportion, may rail upon every Bible, as an upholder of Corruption: Why? for that every Printer willbe found to have failed in something; as in mistaking a Letter, displacing a Point etc.  
Secondly, if they so stumble at the Pictures of persons that have been idolatrized, why not also at the Picture of a Rose, 
Gerard● hetb. in cap. Ros.  which some Mahumetistes venerate, as sprung of the blood of the most lascivious Goddess that the Gentles over had) namely, Venus: others of them, for that it had (as they say) the original from the sweat (sweet sweat) of their Prophet Mahomet (a sweet sweaty Prophet) upon which superstitious conceits, the Rose may not (forsooth) fall to the ground. And why with as good reason do they not reject the two Capital letters T and X: the first, having been idolatrized as the Cross of Christ: & the other, as the Cross of S. Andrew? Or, why contend they not about the Capital I, which being the fashion of a Pillar; under which form, 
Clem. in l. 1. storm.  it is said (of Clemens Alexandrine) the Gentiles did worship God? they might also entitle it, a Monument of Idolatry. The Apostle forbids men to contend about Words; and these hold it a virtue, to make war about Letters: yea, about the very Ornament of Letters▪ I perceive that they will play small play, ere they sit out for wranglers.  
Though it be not always of Absolute necessity, that there be a liturgy, yet respectively, times may bring with them a deep necessity thereof. And if any times, than these times: for if no form be concluded of, but every one left to his own discretion herein (as the Apostles justly were, they being filled with spirit of Discretion) not one Congregation will be like another. But as among the Romanistes, the multiplicity of Monckerie begot multiplicity of Differences; every one affecting so his own Order, as therewithal grew a contempt of the other: so, this Church would so affect this Form, and that Church that Form; and a third, a third form, etc. as therewithal would arise such praisings, dispraises, likings, dislikings, as no one Parioch would be at quiet with another; nor any possible unity among the Teachers. Let it remain then for Orthodoxal, not only, that such a liturgy is lawful, but also for begetting and continuing unity, that such an uniform liturgy is very expedient and needful. With the Apostle to the Corinth's (he there handling also matters of Order in the Church) I thus conclude: 
1. Cor. 11. 16.  If any man lust to be contentious, we have no such custom, nor the Churches of God.   

CHAP. xii.  
Touching the Beginning of the Christian Church. etc.  
WHen the fullness of time was come, God sent his Son made of a Woman; who being aged about 30. years (the age whereat the Ko●athite began to wait at the Altar) did then publicly fall a preaching and of gathering Disciples unto him. 
Act. 1. & 2.  About three years & a half after, he suffered, and was buried. The third day after, he arose, and for forty days after he appeared to his Disciples, specially to eleven of them, who are called Apostles. Then he ascended up into Heaven; and ten days after (the Apostles then being convened in an house in jerushalem) he rains down Gifts upon his Disciples, by the which they were not only fitted to Teach and Govern the Church, but also, furnished with all Language and power of Miracles. 
Act. 1. 8. Peter preached in Pontus, Galatia, Cappadocia, Bithynia. Andrew to Scythians, Sogdians, Sacians, etc. james in jerushalem john (brother of james) in Asia, Philip in Phrygia. Bat●emew to the Indians, Thomas to Parthians, Medes, Persians, etc. Matthew to the jews Simon Zelotes to Mauritonia & Aphrick the less. judas Thaddeus to Edessians, and Mesopotamians. Mathias to Ethiopians, Paul to Illiricum, Italy, and Spain. Mark in Alexandria. Luke to Antioch. As for the 70. Disciples, they preached to many other places in the world. All this is affirmed of Dorotheus.   
They so furnished, do take to themselves Assistants, called Evangelists or Prophets: and the Church of jerushalem being shaken asunder, they to Samaria, and so to the uttermost parts of the earth, as they were of Christ foretold and commanded, immediately before his Ascension. And as they were before commanded, to cry that (as upon the housetop) which he had told them as in the ear; so, they repair unto the most public and populous Cities, which were Head-townes to the Country adjacent. So they preached in Ephesus, Corinth, Colossus, Philippi, Thessal●nia, Rome, etc. that so the Christian faith, might not only beat the Devil at first hand, out of his principal forts, but also, from these Head-townes the Law might go out to their Pages or villages: which Pages received the Gospel at second hand, and so subjecteth themselves to the Church in their City. And because many Pages were long ere they came to the Faith, being much remote from the holy means in the City, they came to be called Pagans in an ill sense (as Infidels) whereas before, it was but the term that belonged to the inhabitants of these Pages, or Country places.  
here I could note (and it is worthy the noting) that the Country Christians, howsoever meeting in some Country house, might be termed a Church, as before; yet they made not an established Church. The Church, for plenary power of doctrine and government, was established in the City; that City-church exercising her jurisdiction over Country assemblies, came to be called the Metropolitan Church, and the like. Ecclesiastic Histories make this point plain: and easily from the Apostles Acts and Epistles, the thing may be collected. The Bishop of Brownis●● must needs in this, join with me, seeing his Established Church at Amsterdam in netherlands, exerciseth authority over some assemblies in England and elsewhere; which is a Bishopric of more length, by many hundred miles, than any Bishop in England hath: besides that, between him and some of his sheeps dwelling plots, there is a large Sea, if not Seas, by the which he is not like to ride, somuch as once in a year through the Suburbs of his Church, for keeping Visitations. But what do I following that squeaking Lapwinge?  
As the Apostles were appointed to take possession for Christ, from one corner of the earth to another (and to the romans he testifieth, 
Rom. 10. 10. Psal. 19 1. etc.  that their sound then, was gone through the earth; as David also foretold in the 19 Psalm, though in am●sterie,) so, that blessed glad●tidinges was brought into Britain; and our predecessors (than barbarous, rude, naked and 
* So Caesar in his Comment, and Martial. in epigr.  painted with Woad) were, amongst others of japhets' seed, alured by the sweetness of the Gospel, to come into Shems' Tent, and to worship one and the same true God, the Father of Christ jesus.  
That some of the Apostles, 
Origen contra Cells] Mortalium universam naturam verbum pervicit, etc. nec humanum Genus aliquod licet spectari, quod non huius suscep rit disciplinam.  or their Evangelists, or both, came hither, it must necessarily follow: first, for that their commission stretched so far, & they were set on work him, that would carry them to the end of their Commission. Secondly, the work wrought, proves it; for otherwise, Barbarians could not be Christians. Thirdly, Ecclesiastic Histories do record, that we (of any Island) were in the 
§ Chemnitius (in Exam. Con-Trid.) ex Sabellico.  first place, for receiving the Faith. Whether joseph of A●mathe●, or some other came with the Colony, it is evident that they came hither: at the place then called 
* Polyd. Vergil. l. 2. hist. Angl. As ●or Theodoret (de curand. Graec. ●ffect▪ he affirmeth that Paul came into Britain; upon his coming out of his first captivity in Rome.  Welles, they are said to settle: from whence by degrees, the Christian faith flowed through the Land. And this (by writing) should begin about the year of our Lord 
* Centuar, l. 2. c. 2. alleging our Gildas & Bale I● Paul came, it must be about that time: for he was delivered out of the lions mouth (2. Tim. 4. 17.) Anno. 60. being the 27. year after Christ's death. And Paul's death at Rome is cast to the year of our Lord 69.  63. Afterwards, by grievous persecutions, the Church here, sowell as in other places, began to be darkened: For, 300. years after Christ's Ascension, the infidelious Kings of the earth did war against him that rid upon the White Horse (as S. john foresaw in Revel.) which brought upon the wicked world fearful judgements; as were foretold in the sixth of the Revelation.  
In the neck of these grievous Persecutions, the Lord called Constantine the Great unto the faith; whereupon the Christians had a long time of jubilee and blessed rejoicing. But mark what accompanieth Peace & Prosperity. People grew by little and little to sleep in security. The Devil (never idle, though never well occupied) sows tars and all manner of Corruption throughout the lords possession; that such spiritual Physicians as should after be raised up, should sooner purge out the heart and entrails of the Church, then clear her body of all the evil. S. Paul saw this my sterie of iniquity a working in his time, and Plainly foretold that the last times should be Kairoj chalepoi, 
●. Thess. 2. ●. Tim. 3. 1.  mystical Dog-days, injurious seasons. Nor can any great amendment be observed in S. john's Revelation, but by the Rider on the White horse, who in the last times makes his return, fight with the beastly Adversary (Revel. 19) conquering, and so triumphing. Whereupon followeth, the jobilique halleluiah. The point is plain, but the particulars belonging thereto, are beyond my reach. All that I can do in this, is, to fall down before his footstool, and reverence.   

CHAP. xiii.  
Touching CHRIST JESUS, the Churches divine head.  
CHRISTIESUS (under that term, The seed of the Woman, Gen, 3. 15. and so expounded of S. Paul. Gal. 4. 4.) being promised to Adam for the recovery of his fall, before any other man was; is therefore of the Apostle called Ho Eschatos Adam, the latter Adam; that is, the Second Adam; as Eschatos is opposed to Protos, latter, or last to first. And because it should be known that the Second Adam (howsoever from heaven, in respect of his divine Nature, or rather Divinity) should be true man, as the first man was (even in our joint Natures of body and soul) the Evangelist Luke draweth down his Pedigree from the first Adam, 
Luke. 3. Math. 1.  by Sheth, Aenosh, etc. to the very Virgin, on whom he was conceived by the Holy Ghosts overshadowing, and of whom (she being of the seed of Abraham and David, as S. Matthew teacheth,) he was brone according to the flesh. In which respect also (against the heart of Anabaptists) the Author to the Hebrews saith; 
Heb. 7. 14.  It is evident, that our Lord sprung out of judah.  
But that he was not only man (as the jews thought, and our homebred Arrians have taught) but that he was as verily God in the first place, as very Man in the second place (not only for Office, but for the very truth of Nature) than in Philip. 2. 5. etc. plainly evinceth: Let (saith the Apostle) the same mind be in you, that was even in Christ jesus: who 
* Hupárchôn.  existing in the firm of God, held it no robbery to be equal with God; but 
* Ekénose.  voided himself (as laying aside the glorious appearance of the Godhead) assuming the form of a servant, made in the likeness of men, and was found in shape as a man. In respect of his Humanity, he is the Melchitse●●k, that is without Father: and in respect of this his Godhead, he is that Hy-priest that is without Mother. And in regard of his communicating so with God and man, he is a fitted Mediator between God and man, reconciling so in himself God with man; coming down by our Humanity (as by jacob's Ladder) unto us; and by the same steps returning back unto the Eternal; who in this assuming nature, had his Being from everlasting; 
Mich. 5. 2. john. 1. 1. 2.  and not only from the Beginning, as in the beginning all things were made by him, and without him nothing mae, that was made. And were it not, that his humiliation was as low, as man's pride ascended high, his embasement could be no sufficient plaster for our soar: but our pride was such, as of mere men (in our foreparents) we would become Gods: therefore, one that was verily God, must stoop down to become verily man.. And whereas the body of our sin, was (as it may be spoken of a creature) infinite, and therefore should (unpaid for) have been subject to an endless curse, even to the torments of Hell for ever; he being God, infinite and eternal, enduring the curse of the Cross, did so by plain merit, in a trice swallow up the torment that otherwise was due unto us. Nor could any but he that is very God, make our Nature sufficient to such an under-bearing; nor any one, but he that should also with us be very man, give in a proportionable sacrifice, for the sin of man▪ to the answering of God's justice. This to the jew▪ was a stumbling block, & to the Gentiles foolishness; but to the true Christian, it is the power of God unto salvation.  
His names teach all this. In respect of his Humanity, (for with that is visible I begin) he is unto Adam called (in valuation) The Woman's seed. To Abram His seed, restraining the Virgin that should bring forth this Seed, to his line. And because that Abraham's seed in his grandchild jaakob, was divided into twelve Tribes, or chief-families, judah is plainly told that the promised Seed should arise from his line (and this, under the term Shiloh) which afterwards was renewed unto David; on whose line he should precisely be. But not so promised to Solomon, because he was not to come of him, but of his brother Nathan; Salomon's seed ending in 
* ler. 22. 30. Haggai. 2. 24.  jechoniah that went to Babel, and there died seedlesse. Whereupon the Lord taketh the Signet from him, and puts it upon the finger of Zerubbabel (of nathan's line) who finned Babel, 
Zerubbabel sigifieth, The fanner of Babel. Of Zarah & Babel; and Babel of Balal.  and brought out from thence to jerushalem, the Churches first return of people, who had there for 70. years been captived. To the Prophets, the same Promise was renewed, in all the forms aforesaid, even till such time as he was made of a Woman, that blessed Virgin Mary, betrothed unto joseph; but not carnally known unto joseph.  
In respect of his Divinity, he is of Moses not only called Aelohim (a Noun plural, given to Father, Son, and Holy Ghost) but also Ieh●uah Ae●●●im (turned Lord-god) because every of them is jehovah, that is, The Being of beings. And as every thing hath the being from him, he is called of ●satah, 
* Isa. 9 6.  Everlasting father.  
And in respect of Godhead and Manhood, united in one for effecting our Salvation, he is of Isaiah called Gnim-man-ael, that is, With-us-the strong-God; or, The mighty God in our Nature: for that the Godhead (as the Apostle speaketh) did dwell in him somaticôs▪ bodily, essentially. Under Isaac the only son of his Father, that died not, 
* Clem. Alexan. pedago. l. 1. c. 5. Beda in Genes. 22. Aquinas in Heb. 11. lect. 4.  typed forth the Godhead: and under the Ram that died, the humane Nature, that was to the Altar of the Cross affixed. And this the Author to the Hebrews intimateth, when (having spoken of this Story) he saith of his Father, From which death he received him (kaj en parabolé) even in a parable; that is, in such a sort, as a parable intendeth. These two Natures also, were under the Law figured by the two 
* Theodoret. in qu. Leuit. & smil. dialogo. 3. Isychius in lib. 5. sup. Leuit. 16.  Goats presented only in the sabbatical month, what time the Hy-priest might only and alone enter into the Sanctum Sanctorum: the scapegoat pointing forth his Godhead, impassable; and the Lot-goat (with jonah) the Human nature, which was to die for Our sins, 
* Dan. a. 26.  Veé● ló not for himself. So he was the Messiah that is, the Christ; that is, the Annoynted-one of God; and jesus the Saviour, being anointed of the Father, for our salvation. Yet must be observed, that something may be said of the Godhead, that otherwise is proper to the Manhood; as that in Act. 
* Beda. in Act. 20. Non dubitat sanguinem Dei dicere propter unionem personae in duabus naturis eiusdem jesu Christi.  20. (Feed the Church of God, which he hath purchased with his own blood) not that God simply considered, hath any blood, or can suffer; but that God the Son shed blood, in respect of the Manhood assumed, and with the Godhead united. And hereof it is, that the Syriake in that place, doth read, The Church of Christ, not of God. So, that may be spoken of the Manhood, that is proper to the Godhead: even as sometimes we attribute that to our body, which is proper to the soul (e● è contra) which falleth out to be true in the Concreat (that is, the two Natures considered together, to the constituting of one person) which otherwise could not be true in the Abstract; that is, in the Nature abstracted from his fellow. 
Sibylla in aetat. 6. Vomen jesous hibet●. vocales, & duas non.  This is the Christ, yesterday to day, and the same for ever. Of Whom Sibylla, long before thus prophesied in her sixth age: Tunc ad Mortales vemet mortalibus ipsis— in terris similis, Natus patris omniepotentis.— Corpore vestitus, votales quatur autem— fert, non votalesque duas binum Geniorum. The time of his coming she thus tells; Sed postquam Roma Aegiptum reget, imperioque— frenabit, tum vemet. etc.   

CHAP. xiv.  
Touching the Gospel of Christ.  
THE word (Gospel the contract of Godspell) is a Saxon word, valuing in our language (the same which the Greek word evangel doth, namely) Glad-tydinges. In large sense, we call all the Doctrine (contained in the Book of the New Testament) by the name of Gospel; because the main and substance of that Book, is doctrine of Gladtidinges: otherwise, who is ignorant, that the Law is mingled with the discourse of the Gospel; not for perfecting the Gospel (for it is not of that nature) but for leading people to Christ, as Moses led the people to joshua, who only could bring them to the Land of Rest, a type of heavens Eternal rest.  
Again, the Gospel is sometimes taken for the Story of Christ, penned by S. Matthew, S. Mark, S. Luke, S. john; whereupon they be called, The four Evangelists, as having in a special sort dilated upon Christ, the subject of the Glad-tydinges.  
But in this dispute, I take it in that strict essential sense that S. Paul doth, when he saith to the Galatians; 
Gal. 3. 8. Giselbert. in Alt. Syn. & Eccl. c. 1. Fides Abrahae circumcisionem praeveniens, gentium credentium typicè dona praeten. debat, quae Iud●●s dignitate datae celitus Gratiae, non tempore praevenerant.  The Scripture foreseeing that God would justify the Gentiles through Faith, preached before, the Gospel unto Abraham, (saying) In thee shall all the Gentiles be blessed: afterwards declaring by what means, namely by a Seed (not seeds) which is Christ. This Gospel is the same to Adam before, and to us after; neither is there any other name (than the name jesus) by which we are to be saved; nor any other means, whereby to be united with jesus, then by Faith. For as S. Peter could say, touching the Cripple healed at the gate of the Temple, that jesus (whom ye have crucified (His name hath made this man sound: 
Act. 3. 16.  even so, I may as truly say, that by Faith only in Christ, we are to be saved. external discipline may alter with time and place, as all external works may, but the evangel, Gospel, Gladtydings is still one & the same; that is, Believe, and live: whereas the Law saith; Do, and live. And in not doing all the things of the Law, a soul becomes subject to all the Curses in the Law. By Doing then, no flesh can be justified: but by Belief in Christ jesus, any soul may be justified. The Law therefore but sends to Christ; and Christ casts none away that comes so unto him.  
The Law indeed, was written in Adam's heart, teaching him to Do, 
Quod Lex operum minando imperat, hoc Lex Fidei credendo impetrat Anshelm. in 4. cap. Rom.  and live: and he might have done his works and lived: but conspiring with the Devil, against the holy rule of the Law; the Law is so against Man, execrating and cursing him; whereby man is enforced to fly from himself, to another; and that is to Christ, who (with his arms ready to embrace us) crieth out, Come unto me all you that be weary and laden, and I will ease you.  
Nor doth our wilful Bankrupt estate, lessen the debt owing to God: for though we be unable to satisfy the Law, it is just with him to call for satisfying the Law, and to clap us up in Hell, for Non-satisfaction. Able we were set out of his hands; the fault therefore in ourselves; and therewith let every mouth be stopped.  
But, o the free-mercie of God that when we are become wilfully bankrupt, he should provide a means; first, for satisfying our debt: secondly, for raising us up to greater Glory. The Satisfaction, is the Death of Christ: and our Exaltation, is his Humiliation: for, he became poor, to make many rich. Thus, not our work, but his work: not our satisfaction, but his satisfaction: not our merit, but his merit, is cause and sole cause of our true happiness.  
Which is cause, 
Aug. in Enchirid. c. 99 Gratia vero nisi gratis sit, gratia non est.  not only that Augustine speaking of Grace (as opposite to moral works) doth say, Grace is no Grace, except it be gratis: which speech excludeth all merit of our part, be our works otherwise never so glorious; 
Bellar. de justif. 5. c. 7. propos. 3.] Tulissimum t●menest, propter incertitudinem propriae justitia & periculum inanis gloriae, totam fiduciam, non in operib. nostris, sed sola dei misericordia & benignitate reponere.  but also enforceth Bellarmine (after all his windings and turnings) to conclude the case of justification, thus; Notwithstanding (namely, all he had opposed before) by reason of the uncertainty of our own Righteousness, and the danger of vain glory (meaning in a man's own works) the safest of all is, to repose our whole trust, not in our own works, but in the only mercy and goodness of God. So great is this truth, and therefore must prevail, notwithstanding their distinction (some works be Legal, some evangelical) seeing the Free favour of God excludeth all our works (howsoever termed) for justifying only Christ's merit-worke, for our justification. Objection: Faith is a work, & being justified by Faith, we are so justified by a work. Answer: It is a work in us, but not of us; for Faith (as the Holy Ghost witnesseth) is the 
* Philp. 1. 29.  Gift of God, and so our justification to salvation, the free gift of God, and not of ourselves only, nor also: For if we will plant our thresholds by his thresholds, Ezekiel will proclaim it an abomination. And because Christ doth not only begin the work, but also perfect it, the Author to the Hebrews calls him, 
* Heb. 12. 2.  The Author and finisher of our Faith. The premises considered (and sound in the judgement of a Romanist, were he to die the death for his Faith against the Turk, and not to maintain a sworn opposition against us) let me put down the following Positions.  
1. First, these Schismatics be most heretical, that by reason our outward form of Discipline likes them not, do affirm (as some chief of them have in my hearing) that the Church of England, neither holdeth nor teacheth, the Gospel of Christ. And yet the same people holdeth no other Gospel, than here they received: except they make their Lay-eldership their Gospel, or some of their outward works, to give being to the Gospel. And then they fall upon the Rock of Popery, which they would seem to sail so far from: establishing not only a justification with God by Faith only at first; but after that, a second justification with God by works also. Nor indeed is it better with them, if themselves will understand themselves: Which easily cannot be done, God having put upon them, the spirit of slumber.  
2. Secondly, I do faithfully believe, that in the Romish-church (since the first plantation of it) there hath been, and still is, a true Christian people, holding the main 
* C●luin upon 1. Cor. 3. 15. from hence hath an hope of the salvation of Gregory the great, Barnard, & others such, holding this foundation. Chrys. in Hebr. c. 6. hom. 9] Quod n. Fides fundamentum ●it, catera verò superaedificationes; a duerte ipsum dicentem, 1. Cor. 3. Ego fundam. posui.  Foundation laid in Christ's blood; howsoever (sometimes) they build upon it Hay, Stubble, and the like; even as in the throng of the tars, the Lord had his Wheat, and Children of the Kingdom. And in Babel (even after the Returns to judah, by Zerubbabel, Ezra, and Nehemiah) God there had his Daniel, and others also with him. God forbid, that their malice against us reforming the Church, should beget in us a denial of any Grace, which God continues amongst them, notwithstanding their abode in lamentable Confusion. Nor is this truth of Christianity, which I believe to be amongst them, only an invisible Grace, (according to secret election) as some Schismatics make it, but in the profession visible, witness not only many their 
* See Trigs true Catholic in the chap. of justifi.  Writings, but also many their Sermons there at home, as these can witness, that have travailed amongst them: not to speak any thing of such, as daily do offer up their blood amongst them, in testimony against their false Gospel.  
3. Thirdly, I do verily believe, that a main cause, why the Apostle handleth so largely justification by Faith only, in that Epistle to the romans, was this; for that he foresaw, how that Church would quickly be drawing away from that Pillar, for establishing a justification of their own in the room thereof. That they have made a foul departure from that Faith of the Gospel, and that we in that point, have recovered our standing, let themselves judge (being unpossessed of Sophistry) reading but the first eight Chapters soberly over (or but the first four) accordingly as they be translated in their Rhemish Testament. And will they be so bewitched, as to give more credence to the writing of any one among them, then to the Apostle Paul, informing their first Christian people? Let them labour to bring their opinion to the Epistle, and not wrest the Epistle to their opinion: holding it true Antiquity, to be one with the Apostle and that golden Epistle; and not to reject them, for entertaining a Novelty, covered with colour of Antiquity. He that teacheth any other Gospel, then that which S. Paul taught, we are (though he were an Angel from heaven) to hold him accursed, yea, twice accursed; as the same Apostle teacheth. Galath. 1. 8. 9  
So much of the Gospel preached to the Fathers, and exhibited to us; the manner of Dispensation being diverse, but the Thing one and the same. 
* Victor Antiochen. in Marc. 4  In nova Lege vetus inclusa tenetur. And, 
§ Greg. in Ezek. l. 2. hom. 16.  una est veterum ac novorum patrum fides. And 
* Clem. Alex. Strom. l. 6.  one within 200. years after Christ, writes thus; unum quidem revera salutare testamentum, quod a Constitutione mundj ad nos pervenit, per generationes diversas & tempora, etiamsi Datione existimatum fuerit esse Diversum. Consequens●n▪ est, esse unam jmmutabilem Salutis dationem, ab uno Deo, per unum deum quae multis modis prodest. Propter quam causam, tollitur Maceria, quae dividebat Graecu●● a Iudae●, ad hoc, ut esset populus peculiaris; & sic ambo perveniunt ad unam fidej unitatem; & ex ambobus unae est Electio.   

CHAP. XV.  
Touching Antichrist, and his Opposition.  
THAT the Greek word Antichristes, doth signify one Opposite to Christ, it is out of all question. But wherein he is to be opposite (in Faith, or Manners; wholly, or in part: and if in part, then in what part) is a mighty Question. Besides, that there should be such an Adversary, is out of all question: but who that Adversary (or whether One, or Many) and from whence he should arise, is much in question.  
The Fathers take the word, sometimes very largely, (as they think S. john doth in his 1. Epistle) sometimes strictly, as of one and the same person, as they think S. Paul doth in 2. Thess. 2. under the terms, Man of Sin, Son of Perdition. Sometimes they understand S. john to call all these Antichristes, that be 
* jerom on Math. 24.] Ego reor omnes Haeresiarchas Antichristos esse. etc.  Heads of Heresy, under the name of Christ, teaching things that be contrary to Christ. And such be the violaters of Faith. Sometimes, they understand these Antichristes, 
Honor. in dial. de lib arb. & prodest. Intuere principes & judices, ●cce posita est in eyes Bestia sedes— verte ad clerum, & vid●bis in eyes Bestiae Tentorium— Contemplare & Monarchorum conciliabula, & videbis in eyes Bestiae Tabernacula— Aspice etiam habitacula Monialium, & cernis in eyes preparat. Thalamum bestiae— verte te ad plebem relic & invenies in ea Bestiae effigiem. etc.  of such as overturn all good manners and order. And so their Pope Honorius to that purpose, writ thus: Cast eye upon the Princes and judges, & behold in them is plaeced the Beasts seat (than he numbers up their wickednesses:) Turn to the Clergy, and thou shalt see in them, the Beasts Pavilion (than he numbereth up their worldliness:) Contemplate also the Conventicles of Monks, and thou shalt see in them, the Beasts Tabernacles (than he fileth up their Hypocrisies:) Behold also the habitations of the Nuns, and in them, thou shalt see prepared the Beasts Bedchamber (than go up the Nun's abominations:) Turn thyself to the rest of the people, and thou shalt find in them, the very Image of the Beast. Thus the Master, in that Dialogue (and that's Honorous) doth teach his Scholar; affirming further, that the former Many, is Babylon, and at war with jerushalem, whose inhabitants be not so Many. Thus understood he of that Second Beast in Reuelat●● 13. 〈◊〉. for that the First Beast there (compacted of daniel's Lion, Bear, & Leopard) is the Body of the Roman Empire, & the last Monarchy of the four, it is granted of all sides. Now hear the Abbot 
* Barn. ad Ganfr●d. Lorator. ep. 125.  Barnard, how he writ about 500 years since, of both the Beasts: That Beast in the Apocal. to whom a mouth is given, speaking blasphemies, and warring with the Saints (Petri cathedr●m occupat, task Leo paratus ad praedam) doth occupy Peter's Chair, as a Lion prepared to his prey. The other Beast also (subsibilat) whish●ly hisseth towards you, as whelp lurking in the secret places. Th' other Beast is more cruel, and this more subtle: But in one they agree, against the Lord, & against his Christ Let Barnard apply his speech to what persons he shall, sure such be the Beasts, and such their conditions: and so far he helps us on in our way.  
As the Fathers understand Antichrist largely, so they likewise speak of one Special one; who coming at last, should be the Head unto all that went before: even as jesus Christ was the Head of all such Christed or Annoynted-ones, as Typically went before him, were they Kings, 
Zanch. sec. Thesis of 14.— Non pugnat cum sacris literis, saith he.  Priests, or Prophets. And this (as Zanchius somewhat granteth) may be; but Evidence I see none as yet. Then again, some of them thought, that he should come of the Tribe of Dan: but the Reasons for that, were far fetched. Again, that he should rise in the Roman Empire: 
Tertull. de resurrect. c. 24.  So Tertullian; jam enim Arcanum Iniquitatis agitatur; tantum qui nunc tenet teneat, donec de medio fiat. Quis? nisi Romanus status, cujus abscessio in decam Reges dispersa, Antichristum superinducet, & tunc revelabitur Iniq●us. 
Iren. l. 5. c. 25.  Ireneus before him, and a Greek, speaks thus: The Noun Lateinos hath the number 666.— they be Latins that now reign; but we will not glory in that. The word Lateinos, being in Greek, the same as is Latinus in Latin, it is to be cyphered as the greeks do; whose Alpha-bet letters, serve to them for Figures. And thus.  

L— 30,  
A— 1.  
T— 300.  
E— standeth for— 5.  
I— 10.  
N— 50.  
O— 70.  
S— 200▪   
Take the same number also in Ecclesia Italica, thus: E 5. C 20. C 20. L 30. E (being the Greek Eta, not Epsilon) is 8. S 200. I 10. A 1. Take the same number also in the Hebrew word Romijth (of Rome) thus: R 200. O 6. M 40. I 10. I 10. TH. 400. The same number, as if 
* Antich●istum autem intelligo, Mahemodem, Papatum & omnes qui cultui Christi adversantur. Pet. Mart. in 2. Reg. 4.  Mahomet were one of this Beasts horns, observe in the Greek Maometis, thus: M 40. A 1. O 70. M 40. E 5. T 300. I 10. S 200. And if the years be cast, we shall find, that about An. D●●. 666. The Pope for universal Supreme in the West; and Maomet for Chief Prophet, was established in the East: over which East and West, the Roman Emperor had before governed.  
But passing by these more curious Divinations (as whom time yet hath not sufficiently matured) it is granted of all, that He which under the name of Christ shall oppose to Christ, is for that, an Antichrist And because his opposition must be against Christ, rather than against God (though Christ be also God) he is called Antichristos, not Anti-theos. If he should be Anti-pater, than we should consider some special thing in God the Father: if Anti-pneuma, than some special thing in the Holy Ghost; but by the word Antichrist, we must consider something in the Son, to whom this Son of perdition is secretly to oppose: And that resteth in his suborning a False Gospel for the true. In which respect he bears in his Arms a Lamb, but (as S. john paints him) a Lamberising from the Earth, not from Heaven: in appearance a Lamb, but in working a Wolf.  
And because he was to be opposite to the very foundation of the Gospel (and what that is, was in the former Chapter considered) S. Paul doth style him Antikesmenos, 
2. Thess. 2. 4.  the layer of an opposite foundation. 
1. Cor. 16. 9  And when he is to speak of such as would shut the Door against 
1. john. 2. 18.  that Grace offered in the Gospel, 
Que Aristot. Opposita idem, Antikeimena vocat, ea Tullius Contraria. Severin. Boetius in Topica Cicer.  he calls them Antikeimenoi polloj, Many Antikeimenists; as S. john calls them Antichristoi polloj, Many Antichristes. Antichrists be so Antikeimenists; and Antikeimenists be such as lay an opposite foundation to Faith; and that is, in stead of justification by Faith in Christ, to 'stablish a justification by humane works and ordinances; but yet not apertly nor plainly, but by fair painted jugglings, able to beguile (as our Saviour saith) the very chosen, if it were possible.  
And what (I pray you) can seem sounder than this, to say Christ jesus hath made Faith in him alone sufficient for Salvation, insomuch as he that dieth upon that Apprehensió at first, is undoubtedly saved? But, (mark this But) such a soul living longer, he hath in him from Christ, such a power to work well, as by his works he is to be saved. And these works must not be called works of the Law, but works of Faith, although but such works as man deviseth. Yea, the Romanist goeth further, and saith: that a man may do more good works than he is necessarily tied unto; and so by them doth supererogate, and may give of these his works to his Brother that needeth, for helping out his salvation. Not to grant this, say they, is to make Christ idle in us. To such effect speak many; and flesh and blood holds it very reasonable.  
Mahomet speaketh excellently of Christ, not only as being a great Prophet, but also a 
* D. Philip. Lonicerj Chro. Tur●. tom. 1. chap. 21.  Saviour of his people: But when all that is done, Mahomet comes to enjoin 
* Azoara. 37. And yet, if one die ere he can do his good works, he may be saved by the Saracens faith (Mahomet in Colloquio cum judaeis) All one with the Romanist.  external works (of his own collection) by the which a soul must be saved. And both he and the Apostatical Popes, have agreed further in this, to hold the Bible's scripture unsufficient to salvation; whereupon they have devised, either side of them, such Canons and Rules of obedience, as the doing of them have more attributed unto them, than the obedience of Faith: When as in very deed, all such their inventions may be said, as in Revel. 9 but to come out of a bottomless Pit, having a reasonable face (as from man) but in the tail and conclusion, they sting like a Scorpion; for never can soul find true rest, in flying any part from Christ, unto their own work. The sense whereof upon the deathbed, hath forced many a Romanist then to fly altogether from his own Works, to Christ's Merit-worke only: dying so no true Papist, howsoever in other things popish. And here let me repeat a pretty Story, acted in the Clink-prison in Southwark at London, before the stayall of the last great Plague.  
A certain Romish-priest being there to Prison newly committed, and not accustomed to bonds, became exceeding pensive, he was advised to take a pipe of Tobacco, and to let the world slide a. He doth so: but whether for that the Tobaccoes smoke increased Melancholy, or guilt of conscience in respect of some treason, or whatsoever the cause might be, down he falls; and the Keeper Dauison, and some others about him, thought verily he would have died. They will him to call upon God. He doth so, desiring him for Christ's sake, to pardon all his sins. After divers times he had so prayed, he comes to be reasonably well: whereupon the Keeper puts upon him this speech: I pray you sir, how comes it about, that your brethren have still suggested unto me, that I should go to God by Saints; and not directly by Christ; whereas I perceive, that you in this agony, never prayed to Saint, but went to God directly by Christ? To whom the Priest returned such answer. I pray you be content, I had no leisure to pray unto Saints, for I looked but presently to die. So far the story. Now I pray you, had it not been better for him to have died in the former case, then to have returned to health, and so to his vomit again? But say they what they shall, for maintaining Antichristes opposition against us, many of them in their agonies, are glad to turn Protestant; and for quiet of soul, to betake themselves to the Faith of the Gospel.  
The Gospel so essentially considered, and the Antichristian opposition so remembered, let me put down the ensuing conclusions.  
1. No evil, severed from such an opposite foundation (as is justification with God by Works) can properly be termed Antichristianit●e; no more than every evil, against God's good spirit, can properly be termed, The sin against the Holy Ghost. And therefore our Schismatics calling every thing they like not, antichristianity, show themselves untollerably ignorant. For if every evil be Antichristianity, than (which is most absurd) every soul living is Antichristian. And if they will not say the last, then let them be ashamed of the first.  
2. Then also followeth, that no outward form of discipline is properly Antichristian, howsoever it may be tainted with evil: seeing no such Discipline can be called an opposite or false Gospel.  
3. A Church settled upon a false Gospel, is (notwithstanding all the best Discipline can he had) a false Church and Antichristian. The reason is, Discipline is not an essential mark of a true Church: For one and the same Discipline or outward form of Government, can be applied to Christ or Antichrist. And so on the other side, a people settled in the true Faith of the Gospel, is always in such estate, a true Church of God, notwithstanding a thousand imperfections in Discipline. For as job is a true man (and so Lazarus) notwithstanding much unsoundness in their members: so, a people may be a true Church, though much unsound. The reason is, because the spirit of life still moveth in their members. And as we know that the spirit of life is 〈◊〉 sick body, by his breathing; so, we know that the 〈◊〉 of Christ is in a Church, by her evident Confes●●● 〈…〉, Charity will think so, for that she believes the best, 
1. Cor. 13. Rom. 10. 10.  and hopes the best. For with the mouth (saith S. Paul) man confesseth to salvation.  
4. Then also followeth, that our Novelistes have spun a fair thread (a plain Cobweb, for snaring weak simple Flies) who have all this while striven, not about the Babe jesus himself, but about his Swathing-band, and after what manner he is to be swathed, whether by bringing the Band cross over him, or of some other fashion. Or, to use another Simile; they have neglected the Garden, and all this while fought about the fashion of the Hedge; and where the Style should stand, on their side or ours. They that have so bad eyes, to judge of the Garden, are in no wise fit, to be trusted with the Fence.  
Let me draw to an end with the words of Ferus, 
Ferus on Math. 24. here is Christ, there is Christ.  (whose speech might awake his Papists) Do the false Prophets teach Christ? yea verily: for to preach Christ, is to preach righteousness, sanctification, forgiveness of sins, and redemption. For Christ is become all these things unto us. And these things the false Prophets preach, how we may obtain righteousness and redemption. But they teach not, that we must look for, and seek these things Only from Christ, and only by Christ: Yea, they neglecting Christ, do teach to seek for Righteousness and forgiveness of sins in other things. Behold, say they, here or there is Christ; which is indeed to seduce and to lead out of the way. For these things are found no where else, but in Christ. 
* Act. 4. 12.  There is no other name under heaven, by which we must be saved. Hath not Ferus in this, as in a thousand things, spoken as a Protestant? When the Church of Rome hath in her, such Masters of fence to maintain our quarrel, let us not despise them: but desire of God, that such honest Spirits, may further come out of Babylonish bondage. For these that be with us, be not against us. If S. Peter in Math. 16. had any promise for the Sea of Rome, let them note the performance of it, in such as Ferus, and others now in Venice and Piedmont, with other places. And in so doing, we will not easily be found to contend with them.   

CHAP. xuj.  
Touching BABEL, the rising and fall thereof.  
BABEL is two fold; Literal or Spiritual: The Literal, is a name given; first to a Tower, than afterwards to some City. As first, to a City whereof the said Tower was the principal Monument; and that is Babel in Chaldea: Secondly it was given to a City in Egypt (now called Cair) from whence S. Peter is thought to direct his first Epistle, as appeareth in the Conclusion: For this second, I find it not Typical; but for the first I do. First (for that the first) was a work begun by 70. Families, that schismed from Shem, 
Gen. 11.  and that God that was in Shems' Tents. Secondly, for that Nimrod (in English, Apostate or Rebel) who was the impudent Hunter before the Lord, became the head thereof: 
Micah. 5. 6. compared with Gen. 10. 10.  whereupon the Prophet calleth that soil, The land of Nimrod. Thirdly, for that it was the City, wherein the Church of the jews was captived for 70. years.  
The Spiritual Babel, hath respect to this of Chaldea, for that it was still an instrument of opposition to the Church. And this spiritual Babel, hath a twofold understanding among Divines: for either it is taken for Rome, or for the whole political body of false Christians wheresoever. For Rome it is taken of Tertullian in these words; 
Tertull. adu. judaeos cap. 9  Sic et Babylon apud libannem nostrum, Romanae urbis figuram portat, proinde et magnae & regno superba & sanctorum debellatricis: So it is in Rhenanus his ancient Copy. The Romanist Pamelius (out of the Margin) blots Babylon Roma, lest the Reader should mark it, thinking it too much, that Beatus Rhenonus or any other should put an Asterisk over against that text. So Tertullian against Martion, lib. 3, hath the like; and over-against the same, is the former marginal note. And jerom is of like mind; 
Hierony. Fabiole de vest sacerdatali.  who writing unto Fabiola, lately come from Bethleem to Rome, hath this; Et tu quidem optato fueris ocio, & juxta Babylonem Bethlehemetica forsuan Rura suspiras. Nor can he in this speech be thought, to take Rome for Babylon (in respect of time passed alone, but) that it was such for the time present; else why should Fabiola sigh after Bethleems fields again? 
Andrea's in Apocal. c. 53.  Andrea's Archbishop of Caesarea in Cappadoce saith the same, thus: Vetus Roma in Canonica B. Petri, 
Ansbert. in Revel. 13. & alibi.  Babylonis vocabuso designatur. And Ansbertus hath this, S. john vocat Romam Babylonem illam secundam. And so minded be divers others.  
Some take the mystical Babylon (opposite to jerushalem) only for such an universal corporation of Christians, as live not according to the Gospel; or more plainly, for the 
* Haymo in Apoc. 17. Prosperi sent. 221. Duas in toto m●●do civitates, faciunt du● amores: jerushalem, ●●cit amor Dei. Babyloniam facit amor saculi. etc.  Multitude of Reprobates. So doth Haymo and others. And indeed I understand a truth to be in both: For as S. john in Revelation 17. doth depaint out Rome, ● first by the 
* Victorius Pitabionens. Episc.] Septem montes in quibus mulier sedel, est Romana civitas. Com. in Apoc.  7 Hills according to no other City: and secondly by this, that it then reigned over the Kings of the Earth (which then Rome did, it being the Monarchical City) so likewise, that City-fornicatrix he saith sitteth upon the Waters; which he expoundeth to be people, multitudes, and nations and tongues; that is, Nations not of one language, but of many. So that howsoever that City be the principal Seat or Sea, yet true it is also, that Multitudes of people abroad (even of sundry languages) are of the the same body and corporation. And seeing that body is called an Harlot (which term properly is given to such a one, as hath defiled the Marriage bed, by joining herself to a Strange flesh, and such a one no Christian can be that shakes not of Faith in Christ, for betrothing itself to some humane invention) it necessarily followeth, that all such people do make up that fornicating Body, as seek their justification with God, by any other means, then by Faith in Christ only. Nor can it intend the spiritual fornication which Heathen have with their Idols, seeing that is no Mystery or Secret, but this is, 
2. Thess 2. 7.  as S. Paul and S. john call it. And a Mystery must this needs be, 
Revel. 17. 5.  to hold Christ jesus the Saviour; and yet underhand to seek salvation by their own work: 
Mystery in Greek, Secret in English.  much like to some Harlot, that will fight and contend for her Husband, and yet sometimes steal aside, and say with her in the proverbs: Stole Bread is sweet. Such is my judgement of this mystical Babylon, called also an Harlot.  
¶ For the Beginning and continuance of this Babel, the cause standeth thus. Satan that taught Adam to neglect the Tree of life (and so consequently, the Son of God, in whom our life is hid) taught him also, to seek a life Godlike, in his own work, opposite to God's appointment: here was the beginning of Babel; that is in English, of Corfusi●: for herewith not only all things in Man, but also Earth and all things in it, became Confused and out of Order. Cain his eldest Son continued this work (opposite to our great Shem, by seeking happiness in the outward work of Sacrifice, without Faith in Christ jesus; howsoever he would be thought to have Faith in the blessed Seed promised to his Father in Paradise. To Cain succeeded others in the same evil, going an whoring after their own inventions, till the Flood took them away. After the Flood, Cham and C●naan rear up this mystical Babel again, whom Shems' people after subdued, as Noah y. But the Duel having broached this Wine once, he leaves not off, till he made many in the jewish Church (even the strict pharisees, that ages Puritans) to seek justification with God, by the works of the Law Our Saviour coming in our Nature, taught the people to seek life in himself: and the Apostles afterwards inculcate the same Gospel, but the Devil still raised some up in the Christian Church, that revived the pharisees doctrine; as specially may appear by the Apostles Epistle to the Ga●athians. 
Ambros. in Gal. 3.] Hi non putabant plenam salutem esse in Christo, quia Legem illi aequabant.  In fine, the Church of Rome deviseth a number of works (as Oblations, Pilgrimages, Censinges, Devotions to Images, with a thousand the like) in doing whereof, the doers should be justified, even (ex opere ●●orato) by virtue of the outward work wrought. And to merit at God's hands by such sleighty works doing, it was so toothsome to flesh and blood, as the Kings of the Nations did readily receive it: and they drinking of that cup, their people followed, till the Harlot's cup of Abominations made them generally drunken. So this opposite Gospel begun; so it increased, and so Babylon was erected.  
¶ Now for the fall of it; S. john in Revel. 17. foretelleth, that the former Kings shall in time, arise against the Harlot (or Malignant Church) whereupon in chap. 18. he seeth Babeis fall. How this is effected, he tells in the 19 chapter, when he attributes it there to him that rideth on the White horse, whose names or titles be these; The Word of God; the King of Kings, and the Lord of Lords. And S. Paul to the Thessalonians, calling the former Corporation, a Man of Sin, a Son of Perdition, a wicked Man (because they be all one in an opposition to Christ and his freegrace) he declares, that the Lord shall consume him with the spirit of his mouth; that is, by the power of his Gospel. For as the rising was, by propounding humane Fables, and leaden Legends; the Gospel mean time wrapped up in an unknown Tongue: so, the fall of it willbe, by preaching Christ's Gospel in every Tongue; as unto such purpose, to the Apostles were given, all sorts of Tongues.  
And that the walls of Babel, have been a falling in these parts of the World, ever since the time of our Wickliff, until this hour; and that by no sword of man, but by the two edged Sword of God's Word, experience and the work already wrought (to God's praise) will witness.  
Tut, say the Romanistes, the Opposers have been (till now of very late years) very few, weak, and simple. I answer, all the liker to be of God, & the work wrought, to proceed from the power of God: for so Christ did conquer the World; 
1. Cor. 1. 26. 27, 28. 29.  the Foolish confounding the Wise, and the Weak overturning the Strong. Had our Churches been Reform by the number and might of man, we should not so easily have seen the power of the Gospel. That therefore which they call our Shame, we hold our Glory. Decus, non dedecus.  
And that the walls of this Babylon will quickly fall flat on the ground, whereby the very Tower of their strength may be easily surprised, these Reasons persuade me.  
1. First, divers of the Kings (which were as their Bulwarks) are fallen unto our side: and S. john saith, that the rest will follow.  
2. Secondly, as their Tongues at the literal Babel, were slit, whereupon that work declined: so, it is well known to them that have conversed inwardly with them, they grow more & more divided in the language of Divinity. So that Ferus, Granatensis, Pin●us, and many able amongst them, have much unveiled the Harlot, and cast the filth of her fornications in her face: not to say any thing of the many thousands of plain Protestants, in the skirts of Italy, at the foot of the Alps, (as in 
* M. More in his Tables puts their beginning in Anno domi. 1167.  Piedmont, and also in Provinces in France; who are in Tolosa called Albingenses; in Boheme, Tabarites) who have long time been one with us, against Rome, holding it Babylon.  
Their Tongues (I speak of the Romish Synagogue) be wonderfully divided, not only in Doctrine, but also in Discipline and Government; witness not only the late controversy between Secular-priestes & Jesuits; over the which soar, a skin may be drawn, but impossible to be healed at the botthom, for that a greater right (in conscience) ought to be granted to the Priests (being their main ministery) them to the Jesuits, being a regular irregular order of Friars, but hatched the other day: but also, witness the controversy of the City of Venice (instincted by Father Paulus) not to speak of any other places. For the Opposition in all probability, must be larger, than we can upon the sudden take knowledge of; at least, for pressing the point, with evident demonstration.  
3. Thirdly, the honest spirited among them, begin much to abash, not only at the gross abominations in the court of Rome, and the religious irreligious houses; but also, at their strange projects of Treason (as the late Gunpowder villainy against our whole body of Parliament, and others (set a foot by their Jesuits, or rather jebushites, and that daily, and in every Nation. And hereupon it is, that many return to our Church, many be daily converted in France▪ and many endure torments abroad, at the hands of their bloody inquisition. As the jews going to Babel, were carried at three several times; and again from Babel, had their several Returns (by Zerubbabel, Ezr●, Nehemiah) so, the Church that Christ hath had in this mystical Babel, hath her several Returns and Exodes; some at the sixth hour, some at the ninth, and others at the eleventh. Say we therefore with the Psalmist, 
Psal. 126. 4.  O Lord returns our Captivity, as Rivers in the South.  
4. Fourthly, as from the Apostles words (Rom. 11. 12.) If the fall of the jews, be the riches of the world (that is, of the Gentiles) how much more shall their abundance be? And again, verse 15. If the casting away of them, be the reconciling of the world, what shall the Pros●●psis (or the very assuming of them) be (et ● è zôe ek necrôn) if not life from dead-ones? As I say, from these words I understand, that the universal conversion of the jews, shall bring with it a mighty advantage to the Church: and such conversion improbable, otherwise then by much use of the Hebrew tongue (as also, by the ministry of some in the Romish Church, within whose Territories, that people have their resiance) and the Hebrew tongue being now much studied and profited in by Romanistes: so, it must necessarily follow, that many learned Romanistes must before that time turn themselves from Babel to the Gospel, and so bring with them a mighty people, as Martin Luther hath done before them. As the means of the jews universal calling groweth, so, the strength and glory of the Romish Babel declineth. Meantime, the jews are much scandalised at Christianity, for that the Christians where they live, do fall down and adore Images, or at best, adore men and women departed. Touching which kind of scandal, 
Paulus Ricius de Mosaicae l●g. mandatis.  arising from such Adoration, Paulus Ricius (a Cabalistical jew, and a Christian of the Romish fashion) he writes thus; Verum hoc unum (salva tamen Reuer●mia occultorum) censere & probare non formido, orthodora jam Christi fide ad plemtudinem redacta, & Idolum cultu p●●●tus dol●to, non solum non impium, sed etiam condecens & laudabile esse (nis● & in hoc quoque consuetudinis corruptela reniteretur) Templa & sacras ae●tes a●que imaginibus construere, idsiquidem ad empyreo● & super●aetes Sanctorum spt●●●us, hominum mentes extollerent, & non ad corporeas manufactas jmaginies: sicque omnem infirmorum offendicul●m & nophandiss●mi erroris periculum averetur. Obtrect●ntum insuper judaeorum plures, qui prae caeteris Imagin●m ●ult●m abhominantur, ad piam Christi religionem a r●plectendam, induci & persuaderi possent.  
The whole date of this spiritual Babel (wherein the Son of perdition hath his being, first and last) is of S. john said to be 42 months, 
Reu. 11. 2. 3. & 12. 6.  more plainly after, 1260. days; which by the rule of divine prophecy, is so many years, as in Leuit. 25. 8. Ezek. 4. 5. etc. Dan. 9 24. etc. and so they be understood of 
* jac. Brocard contra judeos, li. 2. Fr. du jon on Apocal, Wolphiu● Ibid.  many. Now when these years should begin, is a question: But such as understand daniel's Prophecy to outreach the date of mother Zion, (which howsoever properly, may well fall out typically) doth begin that date, upon the final ruin of jerushalem, 
Napeir Lo. of Marcheston, with others.  wherewith the jewish Sacrifice ceased; and that is, some 40. years after Christ's ascension, being from the birth of Christ 73. years. daniel's words lie in his last chap. thus: From the time that the daily Sacrifice sha●● taken away, and the abominable desolation set up, there shallbe 1290. days: b●essed is he that waiteth and cometh to the 1335. days. Hence is collected (comparing S. john and Daniel together:) First, that the Abomination opposed to the sole sufficient Sacrifice of Christ should be set up, (as the sudden might bear it) about the year of our Lord 73. what time, not only the romans set up their Idols in the Temple, sacrificing unto them, as Authors of their Conquest; whereof josephus speaketh at large: but also Menander, Ebion, and the Nicolaitans, than were famous Heretics: To whom the Devil presently joined others. By these, much poison was powered into the Body of the Christian Church, for raising up a mystical Abomination.  
Secondly, that Abomination was to continue 1260. years: but then was to meet with a purger, for the good of Christ's mystical Body, his Church. From Christ's birth to Jerushalem's last ruin, 73. years: and from thence to Antichrists fall, 1260. years: the whole from Christ to Babel's fall, be 1333. years. In which year of the Lord, Ockam wrote in defence of the Emperor, and defended Michael Cicens, condemned the Decretals and Extravagants, etc.  
Now the Prophet Daniel doth to S. john's 1260. years, add 30. to the First Blessing; which reacheth to the year of our Lord 1363. the time of the Irish Bishop Armachan, who writ against Friars, and could not find four Bibles in all Oxford. Then Daniel for the Second blessed time, addeth to the former 45. years, which brings us to the year of our Lord 1408. At which time, the Doctrine of our Wicliffe was not only dispersed over Christendom, (for he writ, saith the Romanist Genebrard, 
Genebr. in Chron.  Plus quam 200. librorum volumina, more than 200. volumes of Books) but also, the same Doctrine was held all over of many, at home & abroad; and of the Romanists were called Wicliffians: Insomuch as the Ramanistes were glad to gather in Council at Constance, for damning up the passage of the Gospel. But all in vain, for that the date of their Babel was out fourscore years before that wicked Council: and both the blessed times (the lesser and the greater) mentioned by Daniel were passed, and all the said 80. years, a parcel of the 1000 years allotted for chaining up Satan's mystical iniquity.  
And it would not be forgotten, that presently upon wicliffe's death, 
Fox in Acts & M.  God stirred up one Wa●ter Brute here in England; who not only held that the 1260. days of S. john, were prophetically so many years, and that from his time back, to the first coming of the faith into this Desart-land, it was so many years: But also, that the Prophet daniel's number aforesaid, was to begin the account for so many years, even with jerusalem's destruction, as above said. And because the words DVX CLERI (in English, Captain of the Clergy) had in them according to our and the Latins account, the number of 666. he concluded the Pope to be the Antichrist.  
And as God stirred up many worthy spirits at home; so, abroad were Marsilius Patavinus, Gulielmus Ockam, johannes de Gunduno, Luitpoldus, Vlricus Hangenor, Dantes, Aligerius, Gregorius Ariminensis, Andreas de castro, Burdianus, Euda, Taulerus, Franciscus Petrarcha, johannes de Rupe scissa, Conradus Hagar, Penitentiarius Asiai, Michael Cesenas, Petrus de Corbaria, johannes de Poliaco johannes de Castilione, Franciscus de Arcatara, joan. Richetaylada, Nicholas Orem, Mathias Parisiensis, with troops many. Every one had his testimony, and sundry having given in that testimony, the Beast that came out of the bottomless Pit, did put them to death. diverse again, were miraculously preserved to the fullness of age, notwithstanding the plainness of their testimony; as Wicliffe, Chaucer, and many others. The walls of Babel are so taken, and the Tower is on fire, howsoever many at it do murmur, and labour by watery Arguments to quench it. But all in vain, for Babel must be razed, and no more be.   

CHAP. xvij.  
Touching Satan's Binding up.  
SAint john in apocalypse 20. presently upon Babel's fall, doth see Satan chained of an Angel, and so put under lock and key for a thousand years; that so he may not deceive the people any more. That this should be for 1000 years next after Christ, or his Apostles, is against experience itself; for in that thousand years, the contrary hath fallen out. He is shut up, not from every evil, but from deceiving the people as afore. Before, he advanced a false Gospel in midst of the Church, which brought with it 1000 other evils; but Babel once falling, the Angel goes to chaining: and as the Essential evil decreaseth, the links of the Angels Chain increase; and Babel down, the Gospel riseth up.  
And if we mark it, we shall find, that Satan was fast gyved in wicliffe's time: For as here he set much truth at liberty, so his sound by writing, went all over; and many abroad by his writings, came out of darkness into Christ's marvelous light. At the brightness whereof, the Romish Clergy fretted: and to salve the matter, they convened at Constance and there (as men Constant in Evil) they condemn Wicliffe (a long time before that, dead) and send order into England, for taking up his bones, and burning them. Upon which Council, john Hus and Jerome of Prage, were burnt for Wiclifians; for so, they nicknamed the Christians. And which would not be forgotten, that howsoever this Council of Constance was begun under one Pope (namely, john 24.) it was quickly graced with two Popes more, 
* Ferebantur enim tunc tres Pontifices, etc. Summa council. per F. Bart. Carranzam. Printed Anno M.DC.I Lugduni.  Benedict 13. and Gregory 12. What an head had the Romish Church then? Three Popes at a clap, make a plain Cerberus. Such a monstrous divided head, presaged a fall: and in the next Council (which was held at Basill) the Pope lost his Headship, being made Subject to the body of his Council. I trow that the Angel's Chain, than came over Satan's head: and sure I am, that all Stories make clear, that from wicliffe's time hiterto, he hath been so far from seducing Generally, as he hath generally been of the losing hand, people and kingdoms still falling away from him. Nor need we to fear the restoration of his mystical Idolatry, for the general. It was but an ordinary Stone which Serajah, tying his scroll too, did cast into Euphrates; but the Stone whereto this Babel's curse is tied, is as a Millstone in S. john's eyes; and this thrown down into the Sea, with these words: It shallbe found no more. Amen.   

CHAP. xviij.  
Touching the losing of Satan, and Gog and Magog.  
AS Saint john seeth Satan, first Apprehended, secondly Chained, 
Wicliffe writ a Book, De solutione Sathanae.  thirdly cast into Prison, and fourthly shut up from power of seducing universally, & that for a thousand years: all which no doubt befall, through the Mediation of Christ, the Church's Head: so, he foreseeth that Satan upon the expirement of the thousand years, is loosed for a little season. Which season (how little soever) he taketh up, in using all means of seduction; for here is the same word Planáô used as before: of which word cometh Plané●a, which we term a Planet; and in S. Jude have turned it, a wandering Star. Whereby may be collected, the instability of such spirits as Satan seduceth; soon carried about hither and thither, as Cain was, the ancient Arch-runnagate.  

* Lactantius in Epit. divin. justit. cap. 11. may very well be admitted, & read profitably here. If the term Chiliast was given but for that, I cannot but think, that some maledicted that they understood not.  The universal seduction that forewent the 1000 years jubilee, was close and mystical, growing up with the Body of the Church, and somuch the more dangerous. But after the expirement of the said 1000 years, Satan having but a little time, cannot hope by that kind of cozenage quickly to overtake the Church. That little time therefore he useth in another kind of seducement; and that is, by bearing certain (without the Church) in hand, that they may easily conquer the Christians, and subdue the whole earth unto them. The Cheifetaines of that adverse power, are styled Gog & Magog; whose army (for number) is as the sand of the Sea.  
Some have said, that Gog and Magog signify in English, Covered and uncovered: as if the Covered one should be Antichrist (of Rome) that covers himself with Christianity: and the other, an uncovered or plain open-foe, as the Turk. Gog indeed signifieth a Covering (such as were the flat battlements on the tops of the Israelites houses) but not Covered: 
the Root of them both, is, Gog, which is Tectum.  and Magog must either be but the very same (howsoever M be prefixed) or at most, can but stand for Man-gog; that is, one that is Of Gog, and not opposite to Gog.  
Passing by the words signification, we find Gog and Magog in Ezekiel. 38. to intend Uncircumcised Adversaries, dwelling North from judea (it may be sprung of Magog, japhets' second Son) of whom (it is held of many) the Scythians and Tartars had their original. Jig is famous in History, for giving name to Mountains, to a Lake near Sa●dj, to men, and particularly to a brother of Briareus, who was called Gyges, a Giantlike person, at enmity with God.  
The Rabbins of the jews do hold, 
* Paul. Ricius, in Cabal. art. Tom. 1. de Talmud.  that the Wars of Gog and Magog, shall go before the settled Kingdom of Messiah: or, as 
§ H. Br. in Coheleth. p. 35.  Ram bam (that is, according to the 4. radical letters, R. M. B. M. Rabbj Moses Ben Maymony) saith, in the beginning of Messiahs' days, shallbe the Battles of Gog and Magog. The poor wretches speak a truth, but understand it not; inasmuch as they believe not that Christ's coming is twofold: the first in Humility, the second only in Glory. With the heathenish Gogmagog's, our Saviour warred by the ministry of his Apopostles, whose weapons were spiritual: but the Gogmagog spoke of in the Revelation, must arise after the unloosing of Satan. And indeed, upon the downfall of that enemy and his infinite Army (which can not be done, but by the power of Christ) Messiah is to settle a Kingdom of Glory.  
1. From Christ's birth to Jerushalem's final ruin (the world then being aged 4000 years) were 73. years.  
2. From Jerusalem's downfall, through the times of Antichrist, to the fall of his Babel, be 1260. years.  
3. From the Period, to Satan's being let loose, be 1000 years. The whole sum from our Lord's birth, till Satan's losing, be 2333. years: Then, the Christians be to expect open Hostility. But God knows how to deliver his, in that day of tentation, that shall come upon all the earth. 
* Allegatur a Rau Katina, ut est in Paulo R●cio.  A thousand years shall the Desolation be, saith the Talmud.  
¶ Mean time it would be remembered, that the Rabbins ordinarily hold, that God reneweth not the world, Nisi septem millibus annorum transactis, till 7000. years have passed from the Creation. And we may think, that as for the 
* Math. 24. 22.  elects sakes, he did shorten the days of the romans siege laid to jerushalem; so, he will cut short the days of Gogmagog, besieging the Tents and City of Christians.   

CHAP. nineteen.  
Touching the last judgement.  
Together with the Fire falling from heaven upon Gogmagog's Army, even the whole body of Heathenrie (for then the Saints living, shallbe taken up aloft and meet Christ in the Air (1. Thess. 4. 17.) as the eight souls in the Ark, were carried up aloft from the judgement of Water) S. john noteth, that the great and glorious judgement presently followeth. Take his own words, for I think not good to paraphraze (at this time) upon them.  
10. Verse) And the Devil that deceived them, 
Revel, 20. 10. etc.  was cast into a Lake of Fire and Brimstone, where the Beast and the false Prophet, shallbe tormented, even day and night for evermore.  
11. And I saw a great white Throne, and one that sat on it, from whose face fled away both the Earth and Heaven, and their place was no more found.  
12. And I saw the dead, both great and small, stand before God: and the Books were opened, and an other Book was opened, which is the Book of life; and the dead were judged of those things which were written in the Books, according to their works.  
13. And the Sea gave up her dead, which were in her; and Death and Depth delivered up the dead which were in them: and they were judged every-man according to their works.  
14. And Death and 
* As the Latins tume Hadés by Infernus, so I by Depth. But indeed we have not an English word that will express it.  Depth were cast into the Lake of Fire: this is the Second death.  
15. And whosoever was not found written in the Book of life, was cast into the Lake of fire.   

CHAP. xx.  
Touching a certain description of the Church in Revel. 21. and 22.  
FInally, after the universal day of Doom, S. john draweth an excellent Map of the Church: but whether of the Church triumphing after judgement, or of the Church militant here before judgement, as it is seen by the eye of Faith; it is not a little questionable.  
Many have taken it for the Church Triumphant, not only for his description in the last place (for that will not necessarily conclude, seeing somewhat in the last place, may be but an expositive Commentary of that which went before) but for that it is said of this people, 
Revel. 21. 4.  that All tears are wipe away from their eyes, etc. Which in proper sense acordeth to the Church Triumphant.  
Some again do take it for the Church here 
* So doth Concilium provinc. Senosense in decreto 1. with many others.  Militant; not only for that the Apostle in Galat. 4. doth style the Christian Church here, by the name of jerushalem from above; but also for that in this Church, there be certain Leaves of a Tree, wherewith the Nations were to be healed; 
Ch. 21. 24. 26. & 22. 2.  and after this life, there is no healing of any error; much less, of the Gentile-kinges bringing their glory unto the Triumphant Church.  
And I have 
* As may appear in my Bible's Brief, in the argument upon the Revelation.  long suspected, that it is a description of that part of the Church Militant, which should betide the Gentiles, upon the universal addition of the jews, or rather of all Israel. For as, we never read of the ten Tribes united again with judah (howsoever it be plainly foretyped twice over in Ezek. 37. and there spoken of, next before the Wars of Gog and Magog) so, S. Paul saith, that after the fullness of the Gentiles be come in, All Israel shallbe saved (Rom. 11. 25. 26.) And so, S. john seeth, not only thousands of judah, Benjamin, and Leuj, sealed in the forehead to Godward; but also of other Tribes (Revel. 7.) following the Lamb, and singing Moses his song of Deliverance: of whom it is said, that there was no guile in their mouth, and that they were without spot before the Throne of God (Revel. 14. 1. etc.) which is the state of all, to whom sin is not imputed. Herewith I have marked, that S. john doth here keep the same method, as did Ezekiel: for Ezekiel presently after the downfall of Gogmagog, doth describe the New Temple, and distinguish a new, the Israelites portions in Canaan; all one (in effect) with this description of S. john: Ezekiel ending with jehovah Shammah, and S. john with this, that in this new City, The Lord is there. But, let it be at the first hand, that it is a Description of Christ's mystical Body here, whose hearts are purified by Faith: 
Act. 15. 9  yet, at the second hand, it may (as a Type) give us a resemblance of the Churches final glory; and that the rather, for that to their glory, there shallbe after the destruction of all by Fire, A new Heaven, 
2. Pet. 3. 12. 13.  and a new Earth; wherein shall dwell Righteousness, as S. Peter plainly teacheth.  
here I know, that some understand not according to sobriety; but, as if they were Prophets of extraordinary spirit, they boldly determine of things yet secret. As the light of the Righteous increaseth till midday, so, the light of God's Spirit shallbe enlarged upon his Church. But every age, brings not with it all things; and let us be contented with our present measure. Mean time, the meditation of the Glory to come, will effect in us patience under present temptations: because, The Afflictions of this present life, 
Rom. 8. 18.  are not worthy of the Glory, which shall be showed unto us.  
here Neighbours cross & pierce both hands & feet;  
Angels and Saints be there our Neighbours sweet:  
here famine, sword, and sickness do offend us;  
There plenty, safety, soundness do attend us:  
here Sorrow sits, and hand in hand she wrings;  
There Solace sweetly Hallelu-jah sings.  
While Satan's seed itself doth ruinate.  
Turn thou aside my Soul, and meditate:  
And far bejond thy earthly thoughts aspire;  
Draw near to God, that he may draw the nigher:  
That with the 
* That is, the Church.  Body of thy present Story,  
In fine, thou mayst be swallowed up of Glory.   

A Catalogue of Authors used in this Book; together with the times wherein they flourished, or, at least where in they lived: as Chronicles deliver.  

First, such Writers as were before Christ came in our Nature.  Mercury trismegistes, his time uncertain.  Sibilla, 
* Cl. Alex. in protreptico.  more ancient than Orpheus.  Orpheus, 
* Suida (as in the small Greek Poets) placeth him in the time of Israel's judges.  about some 1300. years. Isocrates, 360. years. Aristotle, 300. years. Septuagint, 260. years. Aristeas, about the same time.  julius Caesar, between 40. and 50. years Virgil, Horace, 
Secondly, after Christ's birth.  Martialis Cephas, about 58. years, if not before.   josephus, 73. years. Ignatius, 
Ignatius, Bishop of Antioch, the third after Peter the Apostle: Hierony. de vit. scr. éccles.  about 112. justin, the Historian, 154. justin, the Martyr, 170. Ireneus, 
Ireneus the scholar of Polycarpe, said to be scholar to S. john, Hieron. Ibid.  200. Clemens Alexandrine, 202. Tertullian, 210. Origen, 216. Cyprian, 249. Victor Pitab. 261. Victor Antiochen 280. Dorotheus, Eusebius, 326. Lactantius, 338. Hilary, 347. Nyssen, 348. Ambrose, 371. jerom, 375. Basil, 378. Augustin, 
I am not ignorant, that in the third Oration against the jew (bearing the name of Chrisostoms) the Writer saith (as Erasmus translates it) Hic quingentesimus ex eo tempore agitur annus, as if from Jerusalem's fall, at furthest, from, Christ's birth, it were to his time 500 years; either that must not be Chrysostoms' speech (by general consent of Chronicles) or by fifth hundred year, must be meant 500 of years current, not nearly complete. Let the Learned determine it.  399. chrysostom, 402. Hesichius, 310. Cyril. Alexander, 418. Socrates' scholast, 427. Theodoret, 433. Prosper, 467. Fulgentius, 468. Rhemigius, 478 Gelasius, 492. Boetius, 504. Gildas the Britain, 580. Gregorius Mag. 591. Mahomet, 660. Beda, 720. Answer, 767. Idiota, 848. Giselbert. 879. Theophylact, 885. Rupertus, 1102. Barnard, 1110. Pet. Lombard, 1148. Decretals, 1232. Tho. Aquin. 1240. Durand. 1287. Scotut, 1340. Wicliffe, 
* 
Wicliffe (as M. Fox recordeth in Act, & Mon.▪) was of K. Edward the 3. sent with the Bishop of Bangor and others, Ambassador into Italy, for treating with the Pope's Legates, about affairs between the King and the Pope— He had the public testimony of Oxford, for good life till his death; and for learning, the testimony, is that he had written in Logic, Philosophy, Divinity, Morality, and the speculative Art, without peer. Many years after his death, the Council of Constance condemned him: Caused his bones to be taken up at Lutterworth (his Parioch) and burnt. In the same Council, Husse and jerom of Prage were burnt for followers and defenders of Wicliffe. Fiftie-foure Nobles of Moravia writ unto that Council, in defence of hus and jerom, adding their several seals and hands: with sharp reprehensions, for taxing Bobemia and Moravia of Heresy. Many Nobles in England, (about the year 1385. as M. More recordeth) did maintain Wicliffes' doctrine; namely, L. Montague, L. Clifford, Earl of Salisbury, etc. Latimer, Nevel.  
¶ From the beginning of the first Rest in Canaan unto Christ's death, be reckoned but 28. jubilees. And the 1400. year after Christ, brings with it an 28. jubilee.   1367. etc. years. Walter Brute, 1384. Wideford, 1396. Bessarion, 1433. Sabellicus, 1482. Pol. Virgil urb. 1520. Paul Ricius, 1537. Wolphius, 1544. 
These being but modern Writers, I pass by their years.  Folengius. Melanchton. Nannius. Zegedin. Ferus. P. Martyr. Granatensis. Zanchius. Carranza. Beza. Hospinian●. Bellarmine. Goropius Becanus. Fr. du jon. ja. Brocard. More. Calvin. Napeir. Musculus. Fr. Trigge. Bucer. H. Br. Ph. Lonicer. Gerard. Zuinglius. Burges, with others. Bullinger.    

LECTORI.  
HErein, against Romanistes, I allege ancients, even such as themselves do grant worthy to be heard in the matter. Against Novelistes, I allege such as themselves hold most worthy to be listened unto. And to deal otherwise, were to make the Plea, partial.  
As for Rome, the Talmudistes dealt wittily, when not only one saith, he saw Messiah amongst poor Lazars, without Rome's Gates: but also, when (by way of parable) they teach, that what time Solomon matched with Pharaohs Daughter, the Angel Gabriel pitched a Reed in the Sea, which grew to a Rock (a Reedish-rocke) whereupon Rome was built. Old Idolatry overturned old Rome (howsoever, some Chapels may yet stand there) and new Idolatry (doubtless) will quickly overturn the New. For faithful is he, that by S. john hath spoken it.  
As for the Novelistes, who count every passage to a new faction, for growth in the faith (which is indeed, but the multiplying of a scab into a scurf) jotham in his Parable of the Trees, anointing the Bramble, hath delivered their destiny. The fire shall come out of their sides, and consume their corporations as Stubble: For the Plant which God hath not planted, must be pulled up by the Roots.  
When I had an irregular Conceit of our Church's Discipline (as for the Faith, I held it close, and somuch Communion with the Church, as my travails then could well afford) I then did perceive in the Novelistes (not only some Absurdities of Opinion, but also) a flat Opposition between their Faith and Practice. As for which cause, the Archbishop Whitguift could sometimes say; If I were of Cartwrights opinion, I would be of the Brownistes Practice: so, the like caused me in words and writings, still to be taxing of them. Whereupon I found them (no less than the Romanist) injuriously implacable. Which as it continued to the time of that Conference, which was to be held at Hampton-court before the King; so then, after brags of their unmatchable Champions, I was braved by them in the City of London, as one that should have no part in their expected Prey, because of yore I had not played their prize. Sed apagè, vah, I shame to think, how they there foamed out their own shame. But more I blush, that they should in hugger-mugger still strive to uphold their Giant of Straw, having broken off his hands and feet so lately, in presence of the Ark of Testimony. He may fear little Birds at the first; but no doubt, they will ere long sit upon his pate, and pick Straws out of his nose. In the hope whereof, I so cease this speech.  
H. Cl.  
FINIS.   

Imprinted at London by W. White, dwelling in Cow-lane over against the sign of the White Lion. 1609.   

Errata.  
In the Title page, for Nowm, read Nonum. In A 2. backside, line 4. Briareus. A 3. foreside, line 3. Vivis. B 2. foreside, line 11. sanguinolent. C foreside, in the margin, Leda. E backside, in the margin, Quis enim hoc. E 2. backside, line 30. 1. Tim. 3. E 3. line 1. Factious. F 4. line 3. maugre. G 2. line 3. Sorex. G 4. line 27. blot out, etsi.  H bacside, line 20. perfidos. K 2. line 2. vocalesque.