THE DESCRIPTION OF A TRUE VISIBLE CHRISTIAN: RIGHT COMFORTABLE & profitable for all such as are distressed in Sowle about present controversies in the Church. DRAWN BY Herald C●. but published by occasion (as will appear in the Epistle) by Io. I. Luke, 17. 22. And he said unto the disciples, the days will come, when ye shall desire to see one of the days of the Son of 23. man, & ye shall not see it. Then they shall say to you▪ Behold here, or behold there: but go not thither, neither follow them. Math. 24. 25. Behold, I have told you before, In the Year from Christ his incarnation, 1599 To the Christian Reader. OUr beloved Brother Mr. Herald Cl. after no small travel, he finished a book containing fully all points of Church-controversie specially now turmoylinge our English people. Which book lying in mine house for a season, I procured the third chapter of the Book (the whole contains about 26. ch.) to be copied out for mine own use, what time both Man and Book was presently (by reason of business in England) to be sundered from me. In whose absence, as I took no small delight in the same chapter, so I deemed it my duty (not knowing when the whole might be published) to put it in print for public utility. If courteous Read thou find it comely and profitable in itself when thou hast read it, them easily judge of the whole, when all the members knit together should present itself unto the, as a reasonable body. Meane-tyme my desire is of all such faithful people as to whom the whole or any part of the said book shall come, that (if it be in their pouwre) they will for the edification of me and others procure the printing thereof. The miserable distractions of the Catholic confused and scattered Church it requireth such a salve: nor know I any who of experience is better able to guide distressed souls in this y time of disorder, wherein if it were possible the very Elect should be deceived. An age wherein more heed is to be had of rending Wolves clad in sheepish conversation, as in skins: rather than of open Bears, Lions, and Leopard's sitting in the midst of the temple and Catholic wheatfeilde I mean the Church. And thus, desiring the prayers of the faithful for my happy progress in the ways of holiness, I leave the to the gracious government of Christ his Spirit. Amsterdam, 1599 Amongst Christians, the least of a thousand, Io. joope. Uuho is a true visible Christian. IT being once known, who of us may be adjudged a true visible Christian, an easy entrance and firm ground is given to the substance off Church disputation. And because no factious Spirit may have an hole to creep out at, such a christian must be considered, baptized or unbaptized. In the state of Unbaptisme some true christian may be, and such a one I Describe thus: The definition of a true visible Christian, as yet in an unbaptised estate: whose particulars are afterwards proved. 1. Unto us such a soul confesseth it believeth, that jesus Christ is come in our nature, by the holy Ghost his overshadowing the blessed Virgin Mary: and that for the absolute salvation of his people: Of which number, this Soul confesseth it to be. And 2. professeth itself willing to stand subject to all the saviours Laws (as by the ministry of his word shallbe revealed unto it) & this only, for bringing Glory to our Father in heaven. More than this (for substance) cold not be in any to whom our Saviour his immediate disciples preached: as any (reading their sermons of Conversion) may easily perceive. Nor upon such bare confession of Faith and Obedience, was any soul debarred Baptism, for itself and the subject family, as may also appeared by john Baptists proceeding, and the Apostles Arts. Now, Baptism being (as will appear in his own Chapter) not the exhibiton of Christianity, but the seal of Christianity presumed first to exist, it so is evident, that a true visible Christian may be before Baptism (and that by the former Confession) feinge such a one to usward hath by Faith apprehended Christ: * Rom. 8. and with Christ, how shall he not have all things also? But let me labour briefly to explain the particulars. Unto us.] The manifestation of a Christian lieth not in the world's approbation: ‡ 1, john. 3 1. for the world knows neither God nor his Sons. The reason is: * 1, Cor. 2 10. 14. we have the spirit that searcheth all things, even the deep things of God: but the Natural man perceiveth not the things of the spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Yea, though those Naturals be crep into the Church, they shallbe so far from acknowledging them in truth, as oftentimes * john, 16. 2. They shall put them out of their Synagogues, yea, kill them & think they therein do God good service. Mark, that persecutors shall sometimes reign within the Church, as did Diotrephes. And in saying, To us, rather than To me, it is because the faithful their approbation it must not depend upon any one, no, not on Elijah: for even in Israel there were true visible people to Obadiah (who hide them by 50. and 50. in a cave) when it may be Elijah deemed all slain by jesabel. 1 King. 18 4. 13. So we see the blyndman in john's Gospel ‡ john, 9 To be cast out of the jewish church for an heretic, who by and by was found out of jesus for a Patron of Christianity. Such a soul confesseth it believeth.] belief and Confession is joined together of S. Paul: * Rom. 10 10. with the heart man believeth unto righteousness, & with the mouth man confesses unto salvation. Psa. 116. 10 So the psalmist, I believed and therefore have spoken. Nor without confession of faith, can any of the church take particular knowledge of such, that so they may proclaim them visible Christians. Nay, how is it possible that any now s●old have true faith in God, and the same be hid from the whole Church? Some must have intelligence thereof, except it should be begotten without the ministry of mankind. But this the Apostle denieth thus: * Rom. 10 15. 17. How shall they believe without a Preacher, & how shall they preach except they be sent? This scripture not heeded, people run into lewd factions, and speak evil of things they understand not: yea, do curse their own spiritual father, mother, brethren and Sisters. then Faith is by hearing, and hearing by the word off GOD: concluding hereby, 1. that there cannot be faith without hearing: 2. that such hearing is tied to preaching: 3, and it must be the word of God preached, that only begets true faith: 4. that such begetters of true apprehending faith (for calling upon God as a father in Christ jesus, whereof before he spoke) they are sent of God: and therefore their feet (or governing affections) to be proclaimed Beauteous, not Antichristian: for Ministers sent of Satan, or else of God in his wrath unto souls, they beget not such true applying faith in their hearers. Now, if a Soul cannot be possessed with faith, but it must be by the minister of faith (no more than there now can be a child without a father, or an apple without a tree) so, the spiritual father (at least) must have intelligence of such fruit: nor can they hide it from the Teacher. Consider this in the Eunuch, Lydia, the jailor, yea, in all those that were pricked in the heart at Peter's sermon, at john Baptists sermon, Though the Church before the law, under the law, and under the gospel could easily lose her orderly establishment, yet she could never lose her Being at all, visible. or at the preaching of any who have begotten faith by the blessed word. By the way therefore to say, that the Church (which consists of many beleivers) it hath been sometimes wholly invisible, it is passing false. For as none can be members of Christ without faith, and there cannot be such apprehending justifying faith without preaching of the evangel, and that cannot so be preached of any except they be sent of God: so, all this cannot be without external Confession of the same faith, according to that of Peter and john: ‡ Act. 4. 20. we cannot but speak the things which we have seen & heard. Now, what is it that such do confess they believe? That jesus Christ, son of the living God is come] As before his coming it was required man should believe He should come (for so was he darkly preached to Adam, more plainly to Abram, but far more openly by the Prophets to ancient mother Zion) so since his manifestation, it is required mankind confess they believe He is come. The not belief whereof is cause the jews stand rejected. Nor can they be regraffed into the body of the Church, * Zech. 12 12. etc. with chap 13. until they see and confess lamenting-wise, that already He is come and pierced. But upon such sight and confession, they shall have the fountain opened unto them for sin and uncleanness, to the expelling of the false prophet. ‡ 2 Cor. 3 15. 16. The literal veil of Moses so removed, the Catholic body of Israel shall so be saved. Rom. II. 25. 26. 27 Revel. 22 2. And whereas the Gentiles labour (and are like still to labour of spiritual error) by the ‡ Rom. 11 12. 15. leaves then of that natural tree, the faithful of the nations shallbe healed. Who therefore wisheth an end to contention arising from such error, let them pray that the kingdom may quickly be restored to that natural Israel. Which jesus (in english, Saviour) must be confessed the Christ (in english, Anointed: in Hebrew, Messiah) that is, that blessed One which from Adam's fall was freely promised of God to be sent in time Goe 3. 15. for saving his people from their sins. Math. l. 21 Which work of salvation he accomplished by prophecy, sacrifice and invisible power: weakly forefigured by the anointed Prophets, Priests and Rulers, given to Ancient Israel. For how can any be said to have faith in him, that confess not they believe him to be that One which saveth his people, as the Lord had appointed. Nor can this be without believing him to be the * Math. 16 16. 17. Son of the living GOD, the belief whereof is said, not to come by the Revelation off flesh and Blood, but by our father which is in heaven. And upon the confession of this, * Act. 8. 37. Philip baptized the Eunuch. Nor is this to be marvayled at, seeing the epithet Living, it distinguisheth the true GOD from all false Gods: and the believing jesus to be his Son sent for saving such as come unto God by him, it is to flesh and blood unreasonable. And that we see in the jews, who held it blasphemy (or an evil speech) in him, to make himself the Son of God. To have made himself the Son of God but only in regard of this obedience to God, that they would not term an evil speech (for they thought so of themselves and their princes but teaching himself so to be Son, as he is and ever was one with the father (that is, the same * Micah. 5 2. for essence and eternity of essence) that they held blasphemy. Pro. 8. 23. The impossibility of believing this Sonship is to be considered in the following words. john, 1. l. etc. Come in our Nature] This nature of Man (body and soul) assumed of him, this the jews saw: but that nature whereby he was the only begotten of the father (figured in Isaac, th'only begotten of Abram hy-father) that the naturallcy saw not, and therefore believed not. The humane nature was not in question amongst the jews (for that they verily saw and felt without any guiste of faith) but to acknowledge this visible nature assumed of the former invisible nature, that required the father's revelation: as the humane nature the mother's declaration. And this nature was figured by the Ram that was sacrificed for Isaac. And both of them foretyped ‡ Levit. 16 the Lot-gat represented his manhood, body and soul: the scapegoat, his Godhead, withdrawing (as it were) till the resurrection. by the two Hegoates, whereof the One died (Body in his kind, and the soul in his kind, both being but Man, and death otherwise reigning over both: which a late writer should have observed, before herein he had so easily contradicted the Ancients) that One died for satisfying jehovah for Israel's sins (although with jonah it came out of the earth's womb not feeling corruption) tother scaped (but the Soul, which some would have only to be typed herein, it by lot was with the body caught and thrown into the Seas off God his boiling indignation, so far was it from scaping) tother scaped carrying Sin (as Captivity captive) into the place cut of from the habitation of Sinners. And yet in this same humane nature, touching the manner of generation, the reason of faith is also required. For that cause I add: By the holy Ghost his overshadowing, etc.] As by the spirit of God his mouth each treasure first had existence: “ Psa. 33. 6. so, for causing this glorious manhood in the first fruits of our nature (that was to be united with the Godhead for ever) the same ‡ Heb. 9 4 eternal spirit (called also the spirit of Christ, because he proceedeth both from Father and Son) he overshadowes the Virgin, and is Agent to her seed patiented, for the Manhood's existence. ❧ Goe 3. 15 That woman's seed should conquer the Head of the serpent: * Gal. 3. 16 that in Abraham's seed (not seeds) all Nationns should be blessed: “ Isa. 7. 14 & 8. 6. 7. that a virgin should conceive and bring forth a Son, whose name should be Gnimmanuel. etc. God with us, wonderful, counsellor, the might God, the everlasting Father, Prince of peace etc. all this was preached of old: but the mystery touching the manner of his Conception, that was concealed till his coming. And yet this mystery was before preached under covert shadows. For as our Saviour himself was foretyped in Isaac, Samson and Samuel: so we see their mothers (Satah, Monah's wife. and Hannah) to bring forth, not by natural course (though Nature not rejected) but by promise and Grace. Touching the end of whose coming, this must be confessed: That it was for the absolute salvation of his people.] That he came to save, it was noted. from his name, jesus: but it must be confessed that his work is absolute, that this, that to the beginning, continuance and ending thereof, he hath no One to help or uphold that, according to that his speech in Isaiah: “ Isa. 63 ●. 3. 5. I am mighty to save, I have trod the wynepresse alone & of all the people (hearken Meritmonger) there was none with me. And I looked and there was none to help: and I wondered that there was none to uphold, therefore mine own arm helped me, & my wrath itself sustained me. And this is the same which Peter teacheth thus: ❧ Act. 4. 12 Nor is there salvation in any other: for amongst men there is given no other Name under heaven, whereby we must be saved. And therefore, not unto us O Lord, not unto us, but unto thy name we give praise. As he came thus to save his people (even all the father had given him according to election, not works) so. Of that number this Soul believeth it to be.] The former belief and Confession is only General (and so far, together with many particulars flowing from thence, the devil's and many of reprobate mankind do comprehend) to the effecting and making up of a true visible Christian therefore is required, To lay every thing down in his proper matter an● form, it is the very substance of all wisdom: and therefore people should learn to Define, before they dare● to dispute. A particular application of the former mercy exhibited in Christ jesus. The first belief and confession, it is of Logicians termed the General or Matter whereof a visible Christian consists: but this second (namely. the particular or personal application of the former) it is termed the Difference or Form, because it differenceth the thing from other things by his form: even as the form of an house doth difference the house from tiber and stone lying lose and unapplyed together: which in such unmortised estate may be termed the matter of an house, but not called an house, because the different form is lacking. Both the parts of this definition (nor is any thing truly defined without them two) blessed Paul layeth down for himself thus: ‡ 1. Tim. ● 15. Christ jesus came into the world to save sinners (that is the General: the Difference followeth thus:) of whom I am chief: that is, the Anointed Saviour came to save his people that lay captived in Sin: of which number he was thus to save. I believe myself to be One. Which point of apprehending faith as it is the free work of God his spirit through the ministry of the gospel: so, the same Apostle testifies that the testimony to be given unto all the true Christians, saying: * Rom. 8. 16. The same spirit beareth witness to our spirit, that we are the Children off God. I know very well, that our justification with God, it lieth rather * Phil. 3. 9 12. in our being comprehended of Christ, then in our comprehending of him (so far is all merit from us) but it is impossible we should be comprehended of Christ and never have intelligence thereof by his word and spirit (for Christ is not tongueless, Christ is not altogether un-living in any of his instified members. and he looks the Saved should praise his father for such a mercy) and impossible (as before) that such can be possessed of the spirit, and not utter their faith unto others. So much for faith General and Particular Now followeth the fruits. Secondly, such a soul professeth itself willing to stand subject to the saviours laws, as by the Ministry of the word shallbe revealed unto it. Having Hope of salvation administered by the ministry of faith, such a Soul cannot but promise obedience to the Author and Finisher of his saith, Christ jesus: as also, to square obedience unto his Saviour's hests alone. The equity whereof, ❧ josh. 24 joshua (the “ Heb. 4. 8 9 figure of jesus, who is to seat us in heavens Canaan, where he is gone to prepare Mansions for his tribes) he urgeth it to Israel (the type of the Catholic Church) who ‡ Vers. 16. 18. 21. 22. 24. willingly again and again to the Lo. his Minister professed themselves bound to the Lord alone, and that him alone they would serve. And the holy man David, for tying the ronagate heart unto dutiful obedience he bynds it to the Goodabearinge thus: * Psal. 119. 106. I have sworn and will perform it, that I will keep thy righteous judgements. And because such a vow may be currant, I add: And this only for bringing glory to the father in heaven.] Obedience is not promised to the end the promiser shall merit thereby (for our Merit-obedience fully and wholly abideth in Christ) but that by such orderly carriage (specially) God may receive glory from the mouths of Many, who behold such conversation, according to that our Saviour: ‡ Math. ●0 16. Let your light so shine before men, as they may see your good works & glorify your father which is in heaven. 1. Cor. 10 31. And that of the Apostle Paul: The Glory of God, it is the end off all our good works. Whatsoever ye do, do all to the glory of God. So that vow of obedience and obedience itself, all is alone to be referred unto the Lord his glory: seeing his Glory is the end of all things. Thus much touching a visible Christian unbaptized, who by reason of such faith and avowed allegiance cannot but covet baptism: nor may be denied Baptism. Who, as he is by the ministry of Some begotten unto the faith, so is he not to refuse the seal of his faith by such ministry: even as the Males under the law received Circumcision by the ministry of their Parents. And such subjection is due under pain of being cut of from Israel. I mean, such refusers of Baptism by the ministry of such as have begot them (notwithstanding all other protestations of faith and obedience) they are to stand excommunicate to the Church, because they rebel against the glorious seal of entering into the Church: for “ Goe 17. 14 so they cast themselves out of the Covenant, whereinto they were entered by such a spiritual Parent. NOW touching the Baptized somewhat. What is further required in the Baptized. The former two points of faith and confession, they being essential to usward for visible Christianity, they at no hand may be lacking in the Baptized. Whereunto I also add: being so come under the outward Covert of the Church, it is of absolute necessity that they be found in the Catholic Church, holding communion with some particular congregation, although the same assembly be as a member passing corrupt and ulcerous. Touching spiritual defects we are to admonish, but not in pain of death to forsake the fellowship, according to that of the Ho. Gh. unto the Hebrues: ‡ Heb. 10. 24. 25. Let us consider one another, to provooke unto love & to good works: not forsaking the fellowship we have amongst ourselves as the manner of some is: but let us exhort: & that somuch the more, because ye see the day draweth near. For if we sin willingly (that is, forsake the faith and fellowschip afore spoke of) after we have received knowledge of the truth there remaineth no more sacrifice for sins. Now, though the cause of a Schismatic yet retaining the faith in opynton, it be not so incurable as his who schisms both from the Church, and apostates from the faith, yet, that mere schismatic withdraws unto perdition. And therefore (as * Vers. 38 the Lord's soul shall have no pleasure in such, so) the Author of that epistle clears himself and others of such judgement, thus: But we are not they which withdraw ourselves unto perdition, but follow faith unto conservation of the soul. Nor doth john 〈…〉 e them otherwise then s●●ing: ❧ 1 john. 2. ●●. ●9. Even now are many Antichristes they went out from us, schismatics ever have the cloak or bifor of Purity and sheepish conversation: but inwardly rending wolves, thorns and thistles. but they were not of us: for if they had been of us, they would have continued with us. Nor can they be otherwise then opposite unto Christ, seeing they are opponed to the Body of Christ: though it may be, cloaked with a zeal against the ulcers in jobs body, I mean the corrupted Church. For if there can be no true faith without Love, than those in breaking Love (the bond of perfection and the end of the law) they break faith and highly violate the same. Nor can they be termed beleivers of Noah's doctrine, seeing they are found without the Ark, when the church is within. Nor if they deny to tarry in Rahabs' house because she taverns bad with good, shall they be free from joshuahs' sword and Israel's just censure of cutting off, when the Lords sword is lift up against jericho: for our salvation is not by the goodness of Rahabs' house, but by the blood of the Lamb sacramentally foretyped by the chord of “ josh. 2. 18. red thread tied in Rahabs' window. To avoid this judgement, our Saviour therefore saith, Go not out, Secondly, as they are to keep in the unity of the Church, so, the be to walk in the obedience of faith towards God and his people, and this to-us-ward truly, though infirmly. Such regular carriage the Lo. enjoins on Abraham, thus: * Gen. 17. ● walk before me & be thou upright. Luke, 1. 74. 75. To that end (saith Zecharias) we are delivered, namely: for serving him without fear all the days of our life, in holiness & righteousness before him. Nor is it possible to have the spirit of adoption, but there must be the power of sanctification: because, ‡ Eph. 4. 24. the newman put upon (instead of thold Adam cast of) he is after god (his likeness) created in righteousness and true holiness. Otherwise walking, persons may be within the Church but not of it, “ Gal. 5. 12. even as the Apostatical persons whom S. Paul could have wished cut of from the churches of Galatia, Cleaninge tars cannot be pulled up, but with dangering the wheat. if so it might be done with safety of the body: whereof more largely in his own chapter. Whereas I have added, truly though weakly, it is because there willbe (even amongst true Christians, whither in a church established, or in a church scattered in the mountains) as much difference in obedience, as there is difference of strength in an army of Soldiers. And therefore * Rom. 14. 1. the Stronger is commanded (not to cast of, Gal. 6. 2. but) to bear the infirmities of the weak: yea, to bear one another's burden & so fulfil the law of Christ. Yea, some will sometimes prove so weak, as the spiritual Physician can only gather they have Christ living in them by motion of the pulses, or spirit moving. In the person of such an infirm soul the Apostle thus speaketh: † Rom. 7. 15. 17. 18. That I do, I allow not: for what I would I do not: but that I hate I do. It is not therefore I any more that do it, That this place is uttered in the Person off the Regenerate (for Romanists would have it of the unreg.) those are so minded: Hierom in Epist to Ctesiphon Augustin in 2. b. against julian Pelagian: alleging also Ambr. there. Beda and Tho. Aquinas on. Rom. 7. with others but sin that dwelleth in me. For I know that in me (that is, in my flesh) there dwelleth no good thing: for to will is present with me, but I attain not to that is good. In a word he thus concludes: In the mind I do service to the law of God, but in the flesh to the law of sin. Which crazy estate of a Christian, we must not condemn for dead: no more than men (who would not be thought to bury the Quick) will tumble a person under board, who yet hath some bursting The husbandman seeing his vine in winter season to have lost his leaves, hang down bruised, he therefore commits it not to the fire: because in the roo●e, and Bole next above it he perceives some sap. Nor must such shaken infirm souls be proclaimed Antichristian, when as the wise by touching their conscience, may perceive a sense of spiritual feeling. They are but blind spiteful brethren that condemn David for no Soldier, because he cannot hea●e the weighty harness of Saul. Not unlike to the error of Bro 〈…〉 e, which cannot know a violet but in an established Garden: nor know a sheep from a swine, if it be tangled in briars. Somuch for that. But to make some further use of that hath been said, as there must first be Confession of apprehending the true Christ unto salvation sufficient: secondly, that such Confession must be found within the Catholic Church, whither yet baptized or but calling for Baptism (for out of the Church he cannot be, who is so joined in his will or spirit, * 2, Cor. 8 11. 12. god accepting (in all such turns) the will for the deed) it now will be demanded, if the schriptures have been for them two points so understood, as I myself have thereon concluded? I answer, yea: First, that confession is to he made, all learned Readers will witness with me, how all ancient writers, not only testify that to be the rule whereby the Church walked (their Classis of Catechumenists proves that) but they ever have enjoined Christians to be free and faithful in such Confession, Those are read can testify also, how earnestly the Catholic writers ever urged Baptism (some leaving no hope of salvation to any one, in any case dying unbaptised) together with a Dying to sin and a Living to holiness and righteousness, publicly avowed by such baptism. Touching them points, I need not here utter any particular testimony: seeing they are granted of all such as reverence the travels of Ancients. As for satisfaction of Hogs and Dogs I am not to produce pearls. touching my testimony of jesus his two distinct Natures united for constituting One person Mediator, what gates of hell cold ever prevail against that? The first general Council held at Nice “ Year of our Lo. 327. up 318. Episcops, it condemned Arius for denying Christ to be One with the father for eternity of essence, and for teaching him to be only a Creature. The second general Council up 150 fathers at Constantinople, * 383. y. it condemned Macedonius for denying the spirit to be God, and so by consequent denying the Father, Word and Spirit to be one and the same Essence. Which right conceit of the Spirit, although some may have been true Christians before they attained so far up particular knowledge, yet to gain say it (being of the Church taught it) it maketh the case of such condemnable. In the former description therefore, as I urged not such particular knowledge of the spirit, so it was, because I put down a visible Christian in the lowest degree: whose ignorances are to be termed Infirmities, not wilful or obstinate rebellious. In the third general Synod, held at Ephesus ‡ y. 433. by 200. Episcops, Nestorius was condemned for teaching Christ to be two Persons. And in the fourth universal council healed at Chalcedon ❧ y. 455. up 630. Presbyters (I use isidor's word) was Eutiches anathematized, for teaching Christ to consist but on One nature, and that divine. And in every of the said Counsels (as was by all men of good report before and since taught by word or writing) our saviour Christ jesus was concluded (for Natures, Person, and office of redemption) in the same sort as I have written and no otherwiser as all read-scholers can testify with me. But two points there be whereof I must speak more particularly. The fy for satisfaction of the equal Romaniste: the second for our Protestants contentment. For the Romaniste he denieth justification with God to be only by Faith. Unto whom I oppose those Ancients. ‡ Origen on Rom. 3. 27. Origen writes so: The Apostle saith, justification by Faith ALONE it is sufficient: so that the beleiver whosoever is ONLY so justified: yea, though no work have been performed by him. Whereunto he addeth the thief his justification on the Cross, ❧ so doth Beda on Rom. 4. ● saying: The Lord required not of him what before he had wrought nor did expect what work he should fulfil after he believed, but being justified by SOLE confession (namely, of faith) he joined him companion unto him, being ready to enter into Paradise. And that Origen may not be deemed wavering herein, he afterward saith: * on ch. 4. Abraham might have glory for his works with holy & just men that saw them, but this glory with God was ONLY by Faith hid. And so he strait reconciles S. Paul, and S. james, adding this: The Apostle elsewhere saith, the stipend of Sin is death, but here he saith not, the stipend of Righteousness is life eternal, But, the Grace of God is life eternal. And Clemens his Mr. writ thus before him: “ Clem. in histromata, b 7. By Faith ALONE the beleiver is perfected. Cyprian hath this: * Cyprian, b. 3. to Quirine, chap. 42. Faith ALONE profils, & somuch we can as we believe. After him Victor Antiochian preacheth thus: ‡ Vict. on Mark chap. 534 These words (thy faith hath made the hole) they show that the garments touched cured her not, but Faith. Therefore, neither place, nor words, nor any such thing external doth save a man, but every man is saved by his faith. And Ambrose treads the same tract, so: ‡ Ambr. on Rom. 3. 24. They are justified GRATIS, because Working Nothing, nor restoring any thing in the rowne thereof, by Faith ALONE they are justified through the gift of God. And at large the same Elder presseth th'opposition (not between the works of the law and the works off faith, as the Romanist would have it, but) between the works of the law and (SOLA FIDES) Faith alone. For Chrysostom he thus sings the same song: * Chrys. on Rom. 3. here the Apostle showeth the virtue off God, not because he only saveth, but also justifieth & leadeth into glory, using no works hereunto, but exacting ONLY faith. And Basilius Magnus writeth so ❧ Basil. in servant of humility. That glorying in God is then by all means perfect, when as a Man is not extolled by reason of his own righteousness: but acknowledgeth himself verily to be destitute of Righteousness, but to be justified by Faith ONLY in Christ. And Paul so glories in that, as he contemns his own Righteousness. Pope Leo writes thus: “ Leo primus. in 4. serm. of Christ's Nativity. Even as righteousness is by Faith, so likewise by true faith is life eternal obtained. Rabanus walks in the same pad with his predecessors, saying: * Rab. b. 7 c. 2. on Ecclus. By the Grace of Christ ALONE, the Elect are delivered from every Scandal. Thus Remigius: ‡ Remig. on ps. 29. Life eternalis not by Merit (because of ourselves we can fall, but of ourselves we cannot rise) but by his will, that is, by his Mercy. But yet lower to corrupted times. The Idiot ❧ Idiot ch 6. of conflict. writes so: To justify is better than to create: seeing by creating, Nature is given: but by justifying, flesh and Spirit. both the fault is taken away, and Grace is conferred. Then Giselbert followeth on with his pen thus: ❧ Giselb. in Altercation. ch 8. I say the righteousness of God, not whereby god is just, but whereby he clothes man, when as he justifies the wicked Gratis. Afterwards Theophilact so subscribes: Theoph. on Rom. 10. It is the Righteousness of God which is by Faith. This needeth not our Labours or works: but the WHOLE pertaineth to God his grace. But I will yet descend to corrupter times: Abbot Barnard hath this: ‡ Barn. on the Annunc. of Marp. If thou shalt believe that thy sins cannot be blotted out, but Only of him against whom thou hast sinned, & in whom sin is not, thou dost well: but add therewithal & see also thou believe it, That is, because by him sins are forgiven unto the. This is the testimony which the H. Gh. beareth in our heart, saying: Thy sins are forgiven the. For so the Apostle thought (namely) that Man was justified by Faith, GRATIS. And abbot Rupertus so: ‡ Rupert on john, b. 1. c. 1. It is expedient to know Christ, & he must seek him, who being found doth bring profit: in whom to believe it is Salvation. And afterwards * book. 7. chap. 7. In jesus Christ, neither circumcision nor uncircumcision, nor Gentile nor lewe, but FAITH ONLY is required. And the Manke lo. Baptista Folengius protesteth his faith thus: ‡ Foleng. on Psa. 2. what greater Sign can there be, both of God his justice whereby of Sinners he hath MADE us lust: as also of his Goodness, whereby we are GRATIS invited to the inheritance of Eternal happiness: & after a manner, even drawn us, being unwilling. But to allege all I could allege, it were to make a Book and not to conclude a Chapter: and none of the former writers can be rejected off the Romanist. With whose so evident testimony, if so He will not be satisfied, neither is a Cloud of witnesses more, likely to be accepted. As for works whereby Faith is declared to Man (according to that of james, Show me thy Faith by thy works) snove of those writers but ever urged them, as men would thereby receive assurance of their Election: 2 Pet. 1. 1● according to that of S. Peter: make your calling & election sure, namely, by works. Not that thereby our Election is made sure with GOD, but unto us. whereunto lo. This Interpretation of the Papist doth overthwart the Romanist 1. in the cause of Election: 2. their 〈…〉 works: and so Midians sword is turned into his own guts. Viguerius Doctor of Theology amongst the Papists (in his Theological Institutions approved by Sorbon, privileged by the King, Ao. 1549.) he thus consenteth By those words (2, Pet. 1. 10.) no way can be had, that Election should be by reason of works following: but that by perseverance in good works, predestination which is unmovable, it is by conjectural assurance so shown, Certain unto us. Touching the Euer-visibility of the Church, it is One way then proved, when there be found in Catholic unity such as hold the former two points: 1. Christ. 2. so apprehending Christ unto perfection of salvation. But that there have been some who have so believed and confessed (even through the corruptest times) it may appear up that is already said. Objection: But some of them lived under Antichrists external Church-government, therefore such visible Antichristian. This blind argument of Brounisme. I answer with the like: † 3. john. 9 Diotrephes, * Revel. 2. 6. 13 14 15 20. etc. Nicolaitans, Satan's throne, Balaamites, jesabel prophetess, “ 1 Cor. 15. 12. deniers of Resurrection etc. they lived under Christ his external church-government, therefore all they were true visible Christians. If this be sottish, them the former for if Christ his church-government be not able to make all true visible Christians under it: The government external of the spirit it is not only to 〈◊〉 distinguished, but also can without Nullity be severed, from external Church-government. then neither can Antichrist his external regiment make all under it visible Antichristian. There is a greater government than the church-government, and that is, the government of Christ and Antichrists Spirit: and that is it which maketh the soul visible Christian or Antichristian. But hereof as also of the Church her ever-visibility in his own chapter: for the probation whereof, variety of Arguments shall not be lacking. That is already said, it may suffice to manifest, who is a true visible Christian. All glory to God.