THE WAY To Everlasting Happiness: OR, The Substance of Christian Religion, Methodically and Plainly handled in a familiar discourse Dialogue-wise: Wherein, The Doctrine of the Church of England is vindicated; The Ignorant instructed, and the Faithful directed in their Travels to Heaven.  
BY BENJAMIN SPENCER, Preacher of the Word of God at Bromley near Bow in Middlesex.  
Take up the stumbling block out of the way of my people,  Isa. 57.14. 
Anima non purgatur abluendo sed respondendo,  Tertul. de Resur. Carnis. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, varietas grata est.  
Et quae non prosunt singula multa juvant.  
Moreover I will endeavour that you may be able after my decease, to have these things always in remembrance,  2 Pet. 1.15. 
Inquire I pray thee of the former age, and prepare thyself to the search of the Fathers, for we are but of yesterday, and know nothing,  Job 8.8, 9 
LONDON, Printed by W. H. for William Hope, and are to be sold at his shop next door to St Bartholomewes' Church, on the North side of the Royal Exchange, 1659.   

The explanation of the Picture of the Church.  

GEntle Reader, here behold  
A shadowed Church of antic mould;  
Where Christian people meet t' advance  
God, in his holy Ordinance.   

In the outward Court you see  
In a circle, each degree  
Of Sects both old and new, of late  
Troubling both our Church and State.   

The ancient Chiliast pretends,  
That Christ will shortly make amends  
To him with bags, and fatting farms,  
Whoever suffers wrongs or harms.   

The Jesuit with his naked knife,  
And box of poison alwates rife,  
Stands ready Magistrates to kill,  
That will not buckle to his will.   

The common Papist his sight takes,  
By spectacles the Jesuit makes;  
And whether he readeth verse or prose,  
He must put them upon his nose.   

The Brownist craving a new fashion,  
Prayeth for thorough reformation:  
His broom to give the Pope a fall,  
Sweeps down the windows, Church & all.   

The Familist and Adamites,  
Share in carnal foul delights;  
But unless they leave that vice,  
They'll miss the blessed Paradise.   

The Antinomian spurns God's law,  
As if it were not worth a straw;  
Yet law is good, if rightly used,  
Liberty bade if't be abused.   

The Antisabbatarian,  
No sabbath day endure can,  
But thinks it much unto his praise,  
To hammer out all Holy days.   

The Anabaptist fire spits  
In zeal, but dipping cools the fits  
A while; but yet he cries anon  
'Gainst Paul, more baptisms than one.   

The Arminian with his double face,  
Maintaineth universal grace,  
Doubting that if it be not so,  
Whether he shall be saved or no.   

The Leveller makes much ado,  
Having but little to take to,  
Hopes to make equal poor and rich;  
His silver bell makes humours itch.   

Socinians finding now fit season,  
Offers their cup of faith in reason,  
Which if to cool your heat it fail,  
He fans you with a Fox's tail.   

Independents break the band  
Of discipline; to none will stand  
But their own fancy. Read the text,  
The Devil did so first, and Adam next.   

The Quaker shakes like shudd'ring ducks,  
While joints & mouth convulsion plucks:  
I fear 'tis some dissembling evil,  
If not possession by a devil.   

The Seeker blindfold gropes about,  
To feel some new Religion out:  
But since he hath the old truth lost,  
He'll find but error to his cost.   

The regular Priest catcht in the larch,  
Can hardly get or keep a Church;  
In chambers said to preach about,  
Hoping to drive these hornets out.   

But there is an eye above,  
Fixed on the Church which God doth love;  
And an ear that hears the cry,  
Of others foolish blasphemy.   

Also a fist wrathfully bend,  
To avenge the innocent,  
And to beat in pieces, all  
Sects and Schisms, great and small.   

Therefore repent, both all and some,  
Methinks I hear the Bridegroom come,  
Who lest we fall to Anarchy,  
Will bring in the fifth Monarchy;  
Let no man dream of any more,  
Since daniel's vision showed but four.    

 church 
I hearkened but none spoke aright jer. 8.6.  
Thine eyes shall see thy teacher's Isai: 30.20  
I will dash them one against another. Ier: 13.14:    

 portrait of Benjamin Spencer 
CARO DEORSUM  
MUNDO CRUCIFIXUS  
COR SURSUM  
LIGNO CHRISTI FIXUS  
Herendo Sepultus, Sperando Resultus.  Gross facit.   

To all his true Christian friends, living and dwelling in the famous City of London, or Countries adjacent, or dispersed elsewhere; especially to those that have been, and are his Parishioners and Auditors; B. S. wisheth temporal blessings, internal graces, and eternal glory, through Jesus Christ our Lord. Amen.  
Dear beloved in Christ,  
I Am so much engaged to you, that I own you even my own self, who because I cannot always continue with you, I Dedicate to you this child of my old age to be your servant, whom if you please to entertain into your house, I hope it will do you faithful service; for it is neither given to flattering, lying, nor faction, however it may be to filching that from some, which they have taken from others, and so made up a pack for your profit that shall open it. I could offer its service to particular friends, by the compliment of Dedication, if I thought it might honour them as much as their acceptation I know would honour it, or not engage them as sureties are for Apprentices, to answer for the slips of it in a captious world. I commend it therefore only to your service, and will answer (to my ability) for the faults of it myself; only I desire you would be pleased to accept it as a love token, though no requital of your favours, from one disabled by the malignancy of these latter times, to show himself so thankful as he would, and holdeth himself obliged to be,  
Your faithful servant in Christ, Benjamin Spencer.   

To the grave Governors of St Thomas Hospital in Southwark.  
Right Worshipful,  
IF I should not remember you, I should forget myself: you were my first patrons, under the wing of whose favour I lived about fifteen years, till the people came to be oppressed one by another, and the children behaved themselves proudly against the ancient, 
Isa. 3.5.  and the base against the honourable. I suffered in the crowd among others, by some trivial, and other false accusations, which if they had been of any weight, and proved true, the supreme authority at that time sitting, would not by Order have given me three parts of my Living, whereas other men had but a fist. I know my troubles came not upon me by your means, nor the detaining of that allowance from any disaffection to me: but being loath to stickle with some that overawed you at that time, by whose means I and mine have suffered much hardship. However hoping that this lame child of mine, shall find admittance into your Hospital, love, and favour, I commend it and myself to your service.  
Ben. Spencer.   

To the right Worshipful, Sir John Jacob Knight.  
Noble Sir,  
IT was your favour to make me your Chaplain at Bromley, when I was so flyblown by some of Baalzebubs swarm, that I resolved upon privacy, rather than public employment. But by your goodness I was brought to light again, and have found a little Zoar to secure me in the common combustion, yet not without some envy, though I have nothing about me worthy envy, save the love of my friends, the effect whereof is by envy so much obstructed, that my next remove must be like Lot, to a cave, or my grave. In the mean time, Sir, I pray except of this poor mite of my thankfulness, which is an abstract of my labours bestowed on my loving Parishioners of Bromley, to whom you commended me, and them to me; for which benignity I shall for ever rest,  
SIR, Your Worships devoted in Christ to serve you, Benjamin Spencer.   

To the worthy Society of Mercers.  
Right Worshipful,  
I Beseech you take it not amiss, since you have deserved more at my hands, that I prefix you before this Christian Dialogue. It is my due thankfulness that urgeth me to it, not that I think so worthily of this small tract, to present it to the view of so many judicious eyes, but to show how much you have endeared me, and I stand indebted to you, not only for a Lecture which I enjoy by your favour, but for your candour and ingenuity, in wishing me more and better places than I am worthy of; for which I must ever hold myself,  
Your Worship's obliged Servant, Benjamin Spencer.   

To the Worshipful, Mr George Price, Esquire.  
Worthy Sir,  
WHen I call to mind the memory you kept of me after a long time, between your hearing of me preach at St Thomas Parish in Southwark, when you were high Sheriff of Surrey, and your presentation of me to Eshur, from which nothing could have separated me (since there I enjoied the happiness of so Noble and ingenuous a Patron) but only a sequestration, or the want of convenient dwelling: I could do no less then show my thankful remembrance of you, nor more honour myself then by prefixing your name among other of my most deserving friends, on the front of this child of my old age, which I know will be welcome to you, how meanly soever attired, because you have been so nobly respective to my relations upon my mere motion, to let them succeed me in the enjoiment of your love and favour; for which I shall ever rest,  
Your Worships really deserved Servant, Benjamin Spencer.   

To the right Worshipful, Sir Stephen Lennard, Knight  
Right worthy Sir,  
FIrst love can hardly ever be requited. Your affection to me was the more heavenly, being you loved me before I knew you, and not only made me your Rector of West Wickam, but prosecuted your act, so far as friends and law could prevail. But it was either my unworthiness or unhappiness, that could not overcome the influence of a malignant planet, which struck me without giving me any reason why, by which I am disabled to serve you that have deserved so much of me, not only in preferring me to the utmost of your power, but also accepting (at my request) my son to be your Minister, who (I do hope) will prove faithful in his Stewardship, and thankful to all his wellwishers, especially to so Noble a Patron as yourself; to whom I shall ever rest,  
Devoted in all Christian duty, Benjamin Spencer.   

To the Worshipful, Mr Eliab Harvey.  
SIR,  
I Cannot forget your love to me, though I use not many visits, but must needs name you among the rest of my worthy friends, since you not only endeavoured my preferment to St. Lau. P. but also suffered for my sake an affront by Melastomos, a barking blackmouthed creature in that place, who deserved a whip more than a whistle, for questing upon a false sent. I did not weigh his wrong done to me, for it was then in fashion (and too much still) to blast poor ministers, but it grieved me that one of your estate and dignity speaking only in my behalf, should be abused by a peasant. But some dogs will bark at a true man sooner than at a thief, by whom a good man cannot live unenvied, nor die unslandered. From such virulent tongues, and violent hands, God keep you and yours, and preserve you to his everlasting Kingdom, through Jesus Christ, which shall ever be the prayer of him that is,  
Your Worship's endeared friend to serve you, Benjamin Spencer.   

To his very good friend, Mr Thomas Tomlins.  
SIR,  
YOu being not only my Auditor and Parishioner, but also a great incourager of my studies, and a liberal contributor to this poor labour of mine, do challenge from me an especial remembrance among the rest of my wellwishers, though I know you neither desired nor expected any nominal acknowledgement of your favour to me-ward, but gratitude required to make you as exemplar as you are good. And none will grudge this to you but the spirit of envy, which unwillingly makes good men happy: which happiness may he increase, that hath prospered you in all your erterprises, and make it a step to eternal glory, through Jesus Christ; so prayeth he that is,  
SIR, Yours engaged to serve you, Benjamin Spencer.   

To the Reader in general.  
Courteous Reader,  
THe outward figure of this book, is like the dish called an Oleo, a Mess of all together, which I have so composed on purpose to give content to every appetite, at least to some. If any do nauseate the whole Mess, let such consider whether the fault be in the platter, or in their palate. I have form it in way of a Dialogue, because it is an inquisitive age, and also because such kind of writing comes off more quick and home to the understanding, then long discourses, which oftentimes wearieth the Reader, and confounds the memory. The matter of it is universal and general, that people may find in it something of every thing that obviously comes into their ears or mind; for all which with their appendences, I refer thee to the Table at the end, but rather to the diligent reading of the book itself, whose Errata in the Printing, are set down at the end also. The quotations of Scripture I desire thee to search and read, because I have omitted the words of the Text, lest the volume swell too big. Let me entreat thee to read and judge favourably, 
Greg. Naz.  though I had rather my friend should use his liberty, than my enemy flatter me. The end why I wrote this tract, is because I have beheld with asad heart, the tares of division sprung up too thick in this our field, or Church, of late years, by which is bred many heresies in Parishes, and many schisms among Ministers. I know that there be pieces more accurately written upon many things discoursed of in this book, but they be dispersed in divers volumes, and many know not where to find them. Here therefore I have collected many, and directed thee to more. So that I hope this my poor pains may stay some that stagger, and recall some that wander, and so help to nourish Christian communion which is almost lost. And this is all he aimeth at, and prayeth for, who is, and ever (by God's grace) will be,  
Thine as thou art Christ's, Benjamin Spencer.   

These Books following are printed, and to be sold by William Hope, on the North side of the Royal Exchange, at his shop next door to St Bartholomews Church.  

THE Faith, Doctrine, and Religion, professed in this Realm of England, and the Dominions thereunto belonging. Expressed in Thirty Nine Articles, by Thomas Rogers.  
The Balm of Gilead: Or, Comforts for the Distressed. Also his Devout Soul, and Free Prisoner, by Jos. Hall, D. D. and B N.  
The New Covenant, Or, The Saint's Portion, by John Preston, D.D.  
Bethel: Or, A form for Families, in which all sorts of both Sexes are so squared and framed by the Word, as they may best serve in their several places, for useful pieces in God's building, by Matthew Griffith.  
The Holy Lives of God's Prophets, by J. H.  
The Abridgement of the Body of Divinity, of that Famous and Reverend Divine, Mr William Perkins.  
A True Relation of the Unjust, Cruel, and Barbarous proceed against the English at Amboyna in the East-Indies, by the Netherlandish Governor and Council there.  
Godly Meditations upon the most holy Sacrament of the Lords Supper, by Christopher Sutton, Doctor in Divinity, late one of the prebend's of the Collegiate Church of Westminster.  
A Fountain of Tears, by that Reverend divine, john Featley, D.D. Chaplain to his late Majesty.  
Some Sacramental Instructions: Or, An explication of the Principles of Religion, by T. B. B D. Pastor of M. O. London.  
A Triumphant Arch Erected and Consecrated to the Glory of the Feminine Sex, By Monsieur de Scudery, Englished by I. B. Gent.  
The General History of Women, Containing the Lives of the most Holy and Profane; the most Famous and Infamous in all ages, exactly described, not only from Poetical Fictions, but from the most Ancient, Modern, and admired Historians to our times, by T. H. Gent.  
Heroic Education, Or, Choice Maxims and Instructions, for the most sure and facile training up of youth in the ways of eminent learning and virtues, by I. B. Gent.  
Gerardo the Unfortunate Spaniard, Or a Pattern for Lascivious Lovers, Originally in Spanish, and made English by L. D.  
Poems, By Francis Beaumond, Gent.  
Colloquia Plautina viginti, Ex totidem M. Plauti Comoediis excerpta, & Annotatiunculis marginalibus illustrata, Opera Alexandri Rossaei.    


A CHRISTIAN DIALOGUE between PHILALETHES and MATHETES.  Mathetes. 
REverend Sir, I have presumed upon your goodness and long acquaintance, you being a lover of truth, and of all those that love it, to design this day to wait upon you, and to give you the trouble to satisfy some questions whereby my mind may be established in this wavering world, wherein several societies of Christians do all lay claim to truth as theirs only, with as great fervency as the two women pleaded before King Solomon for the child, which could not possibly have two mothers: So surely there is but one truth, and but one right and true profession of it.  Philalethes. 
I hope your Religion is not now to seek?  Mathe. 
Not altogether, but I confess I would be glad to find satisfaction more fully about that religion in which I was born and bred, that so I may not believe implicitly, as because my parents were of this or that religion, but that I may be able to render a reason of mine own faith.  Phila. 
Your endeavour is good, but I fear you are troubled with the staggers or vertigo, a brain giddiness bred by the inordinate motion of spirits in the ventricle of the brain; so I believe your mind is made light and frothy by some evil notions unwarily received, or by a multitude of good notions not well disposed, like unto good meat that being not well digested will breed a disease as well as vicious diet; this may be some cause of your wavering.  Mathe. 
I think, Sir, you say right. For I confess to you that I have met with some spirits that have made me in such a maze, and brought me into such a labyrinth, that I have turned Seeker of what I had, and a Shaker in what I held; yet I find my first tenets in the Protestant Religion to be the best, but I want confirmation: For some tell me that I cannot prove there is a God, or that man hath a soul immortal more than other creatures, and that it comes only by generation, and hath no existence after death: And when I endeavour to confute them by Scripture, they bid me prove the scripture to be the word of God; when I seek to prove that by Scripture, they say it cannot bear witness to its self, for that is to prove the same by the same: If I fly to the tradition of the Church, they ask me what Church is the true Church: Or if I offer them the sense of Scripture to prove what they demand, than they ask me who shall be judge whether that be the true sense or no: If I say our Church of England, 
Gabr. à porta. Bi●l. in can. miss. lect. 23.  they deny her to be true: If I say the Church of Rome, others prove her and her Pope too Heretical: If I say the reformed Churches of Geneva, Helvetia, or Scotland, they tell me they are schismatical; so that I am in a great strait with Job, to know where wisdom is to be found, 
Job 28.12.  or where is the place of understanding?  Phila. 
You need not seek far, the word is near thee from whence such reasons may be deduced, that will answer all these opinions: But if men will not hear these reasons, I must tell them they have no faith, but either humane or devilish, not divine faith which believes that there is a word of God, and believes God upon that word. But I will not anticipate; tell me therefore what was the first thing which troubled you.  Mathe. 
Even the same with which I troubled myself being a child, or something else troubled me by casting into my mind, what that God was, of whom my parents had told me? whether he was before the world? what he did then before he made it? And I have met with some of as little wit as I myself then had, or else of deeper reach, either to bring us into some form, which yet we have not had, or else to bring us all to confusion, and then out of that chaos to raise up a Church of their own framing, and boast of it as did Nebuchadnezzer, Is not this great Babel which I have built?  Phila. 
As these thoughts came into your mind for want of knowledge of God at first, so do these scrupulous queries come into it, for want of subjecting yourself to that knowledge which God hath offered to you of himself: For the soul of man being rational and discursive, will run into many vagaries, and grow extravagant without rule, and so miss God, wherein standeth man's eternal happiness.  Mathe. 
Is there a way then for a man to attain eternal happiness? Quest. 1  Phila. 
Yes. First, if there were no eternal happiness, God had made man in vain with so vast a mind, which no finite thing can satisfy; and then there must be a way to this happiness, or else that happiness is ordained in vain also for man.  Mathe. 
Some think it is not necessary to know any more happiness than nature showeth and dictates to us.  Phila. 
Nature showeth in part, that felicity which is necessary for man to know, but not fully, but as in the wrong end of an optic glass, which makes things appear farther off, or less than they are, or else showeth us a false felicity, as in a magnifying or multiplying glass, wherein it appeareth bigger or more than it is; all which showeth there is an happiness, though nature mistakes it, or cannot perfectly show it, though it be necessary for us to know it.  Mathe. 
How prove you it is necessary for us to know it?  Phila. 
1. Because I have a soul capable of such a knowledge, nor is an industrious soul quiet till it find either it or something like it, wherein it may find a rest and content: Therefore the spirit of a man is the candle of God to search hidden secrets, Pro. 20.27. yea, even the things of God, 1 Cor. 2.10. and by desire a man having separated himself, seeks and intermeddleth with all wisdom. Pro. 18.1. 2. Because man is made for it, God intended him for happiness: For as the world was made that God might be revealed, so God was revealed that man might know him, which is felicity. God sought to bring man to it first by obedience, wherein he failing, thereby showing the mutability of created nature, God next set before him the object of believing (viz.) his promise of Christ, to know whom in God is life eternal, John 17.3. and felicity. 3. Because man is a future, not only a present creature; for he hath a soul which will be existent after death in joy or sorrow, and therefore necessary for him to know felicity, and to avoid misery.  Mathe. 
How prove you that he hath such a soul.  Phila. 
From our immortal desires to live either in memory or posterity for ever, which argueth the immortal nature of the soul, though it be deceived in the choice of it by placing immortality where it is not. So Absalon set up his monumental pillar, 2 Sam. 18.18. and some call their lands after their own names, Psa. 49.12. and men desire tombs, which argueth a desire of perpetual life. No creature hath this desire but man, for things without life desire to preserve themselves in their particular being, 
Secundum numerum pronunc. Vid. Scor. Dist. 94.  and beasts desire the continuance of their kind only for the present time, but man desires a perpetual being included in no bounds.  
2. Because it hath a kind of infinite apprehension; comprehending singular things, and universal things, and the kinds of all things, which argueth an immortal nature.  
3. Because God hath made a perpetual covenant with man, 
Numb. 18.19.  and therefore the soul hath a continual being in or out of the body, else is the Covenant ended. But, God is not the God of the dead, 
Mat. 22.32.33.  but of the living, for all do live to him, therefore he calls himself the God of the Patriarches after their death, Exod. 3.6. so some in scripture are said to be gathered to their fathers in peace, though slain, as 2 Chron. 35. as good Josiah. But it is meant to the spirit of the Fathers which were at rest and peace with God, bound up in the bundle of life, 2 Sam. 25.29. among the spirits of just men made perfect, Heb. 12.23.  
4. Because men undergo loss and cross, and death without cause joifully, which were madness if the soul were not immortal, and expected after death some felicity to enjoy, 1 Cor. 15.19. But many love not their lives that they may find them hereafter, Mar. 8.35.  
5. Because God in the last judgement may show himself just, as Gen. 18.23. for in this world good men suffer, and evil men flourish, Psal. 37. Psal. 71.2, 3. so Jer. 12.1. yet it is but to fat them for the slaughter, Jer. 12.3. Therefore the soul is immortal that every man may find the justice of God at last.  
6. The learned heathen did acknowledge this, 
Arist. Cic. Tusc. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calling the soul the first motion, as if it were the beginning of motion; so by their letting an Eagle fly aloft when the bodies of their Heroes were put into the funeral fires. It is true, that the Scripture saith, the soul that sinneth, that shall die, but the meaning is, not that the soul shall be dissolved in his essential life, but in the relative life to God-ward, by whose goodness and mercy it obtaineth an eternal felicity.  Mathe. 
But how can I prove that it hath any existence after the death of the body?  Phila. 
Because it is distinguished in this by all wise men from the souls or life of bruits; for the spirit of a man goeth upward, and the spirit of a beast goeth downward, Eccles. 3.21. And again, Eccles. 12.7. the dust shall return to the earth, and the spirit to God that gave it; which returning to God signifies the souls immortality, 
Psallus.  that is, as God always is, so the soul is subsisting with God; for if the soul be immortal it cannot wax old, 
Phocylid.  but must live ever; so that you must deny the soul to be immortal, or else grant that it never dieth. But the old Chaldeans and Egyptians shall rise against such Christians, whose precept was, that a man should make haste to the light and splendours of the Father, and to seek Paradise, which is the splendid and clear region of the soul. Trismegistus confirms the perpetual being of the soul; 
Cic. Tusc.  Pythagoras saith as much, and Tully from him. Epictetus saith, we are the kinsmen of God, and return from whence we came. 
Plat. in Phaed. Comment. Mor. Zill. Hisp. in Plat.  Plato is more clear than any: And St Paul himself makes use of Aratus in the Acts, saying, We are God's offspring, Acts 17.28.  
But beside, Christ gives us greater light in the point, John 3.36. saying, He that believeth in me hath life eternal, and to the thief he said, This day thou shalt be with me, when as that day both their bodies were dead. 
2 Cor. 5.1.  So St Paul saith, We know when this earthly house is dissolved, we have a building of God in the heavens: He doth not say when this house shall be repaired as at the resurrection, but so soon as it is dissolved. So in the fifth verse, saith he, When we are at home in the body, we are absent from the Lord, and therefore are willing to be absent from the body, to be present with the Lord, therefore he desired to be dissolved and to be with Christ. And St Stephen prayeth God to receive his spirit. But beside all this, if we believe that any who were raised from death in Scripture, were truly dead, than their soul upon departure from the body, had a subsisting, or else were dissolved into nothing, and if dissolved into nothing, than they were newly created, rather than reunited, and so cannot properly be said to be raised, but the soul was re-created, and re-infused, and so being a new something brought out of nothing, into which it was dissolved, we shall doubt whether they had their own souls again. And again, if the soul were dissolved at death, in vain did Christ warn us not to fear them that kill the body, or him that can damn the soul; For what damnum or damage can there be to him, that after death hath no soul to feel either sorrow of loss, or pain of sense.  Mathe. 
I pray, Sir, what think you of the soul, and how come we by it, and then let me know what principles are left to lead it to felicity?  Phila. 
You propound too fast, one of these three is enough at once, and especially the first to know what the soul is, since Christ saith, it hath been with us ever since we were born, and yet we know not what it is. But I suppose he meaneth that we know it not by any perfect knowledge we have of the essence thereof; for it is hard to know that by which we know any thing, yet we may know it by its operation; for no doubt it is an immaterial or spiritual substance, which gives man (next to God) life, sense, motion, and understanding. How we came by this soul at first in our first parents, must be understood from God, who gives beginning to all things; but how we have them since, may be a question; for though he made our first parents by creation, yet he makes us mediately by generation of our parents; but whether soul and body, is a question too, and yet we say one man begets another, and if the whole man, than body and soul, but if the body only, then is but half the man begotten by the parents: Some think all souls were at first created, 
Plato.  and are reserved as in a treasury, I know not where, and infused at man's generation, or when the body is apt to receive them, but than it is not the form of man, nor doth work in the forming of man's body from his conception if it be not infused till the body be apt for it, which they count forty days after the conception: Others, 
Hilary.  that God creates it of nothing, ex tempore, upon every occasion of the females conception; but then say others, God is put to a new creation every day: 
Zanchius.  Some say that God gives it essence and substance, but the parents give it a beginning of being and existence. Many, or most of the Fathers did judge that it was created of God immediately, and infused, yet Saint Augustine makes a stand at it, 
Aug. in epist. act Hieron. 28. de orig. peccato.  because he finds not how original sin can be conveied, if the soul come not by the parents to the child by propagation; for if the body come only from them, mere matter is not capable of sin, neither is the body alone a person, and so no person of man is tainted with original sin in conception, as Psal. 51. In sin my mother conceived (not my body only) but me; and if God make the soul of nothing and then infuseth it, than it being of itself pure by his creation, how can it stand with God's justice to pour it into a tainted body; and if the body as mere matter cannot be sinful, nor the soul neither being newly set out of God's hand, then mere uniting cannot make them so, and then we shall find no original sin at all. These opinions being not plainly concluded by the Scripture nor the 
* Yet in Saint Hieromes time the Western Church was much inclined this way.  Church; therefore as we are to hold that which Scripture, reason, or experience holdeth forth to us most evidently; so where such evidence is not, we are to hold that which is most probable, which if we will not do, I see no reason but we must be content without reason. Now the Scriptures do not plainly evidence that the soul is immediately created of God, and so infused, but rather offers it as a thing not altogether from God, nor altogether from man, as you may see by divers phrases in Scripture, as in Gen. 1.27. Be fruitful, and multiply, and fill the earth (viz.) that is, with mankind, and persons of men as other creatures were to do, ver. 22. of that Chapter, or else God's word is not so effectual in man the more excellent creature, as it is in the beasts, all which he intended by his resting from creating, that they should ever persist of themselves, and multiply their kinds: Of which God gave the first instance when he framed Eve the first woman out of the first man; and yet is not said to breath into her as into Adam, a breath of life, silently arguing, that by his power concurring, her whole substance was taken from Adam, upon whom he had first and originally breathed 
* Spiraculum animarum.  the breath of souls, as the original text reads it; yet other texts show us also that God hath an especial hand in it, as Job 10.8, 10. and Psal. 139.13, 15. Thy hands have made me: Thou hast covered me in my mother's womb. And Jeremy brings in God asserting, that he form him in the womb, and Zach. 12.1. It is said God formeth the spirit of a man within him; he doth not say creates it of nothing, but he brings that into act, which was there in the seed, 
Arist.  but potentially, as Aristotle held not much amiss, though he leaves it doubtful whether it be mortal or immortal; so that we see both God and man hath an hand in the generation of the whole man together.  Mathe. 
I pray make that a little more plain?  Phila. 
The Philosophers say that the Sun and man begets man; so we may say God and man do propagate man's soul; God so far as to make it immortal, and man so far as to make it sinful; not that there is any separation in their generation, as if the body, of the body, and the soul of the soul, but the whole of the whole, through the special and mere immediate act of God's providence, than any in other creatures generation; for generation in man sure is of persons, not of parts: Of which persons God in regard of the soul is the outward efficient, and makes parents the procreating cause; the material cause is spiritual matter of the parents souls, which God blowing upon by his power, lighteth one flame by another, without any division or diminution of that spiritual lamp, which is fed with the oil of animal spirits. And thus it may be as well propagated as united, God concurring in his spiritual power upon the soul, to which at first he gave being, and making man the instrument to produce it in the seed.  Mathe. 
I pray give some places of Scripture to prove the production, and some reasons drawn from thence, for many places seem against it.  Phila. 
Some seem against it, but are not so, as Exod. 21.22, etc. that a man if he hurt a woman with child, and her fruit departed from her, and yet mischief or death follow not, i. upon the mother, than the punishment shall be but a fine or mulct; but if mischief or death follow, than he shall pay life for life. Now if this mischief or death be understood of the woman, this place argueth nothing to the souls production by propagation. If it be meant of the child, than it must have life, and how a reasonable creature can have life without the form of it, viz. a reasonable soul, I know not; therefore the judgement surely was to be made upon the child quickening, and so life was to answer for life; but whether the soul be not infused before, even at the conception, is still questionable. So Numb. 27.16. he is called the God of spirits, yet is he not also the God of our bodies? yes sure, as 1 Cor. 6.20. Glorify God in your bodies, for they are Gods. But Eccles. 12.7. seemeth to make a greater difference, for the body is said there to return to the dust, but the spirit to God that gave it; yet this proves only the soul's immortal estate after death, not any immediate creation of it, except he relates to Adam, whose creation was immediate of dust, and his soul immediate from God, but our bodies are not so, and the question still remains, whether the soul be not conveied by God's special concurrence in propagation. So Isa. 57.16. it is said of God, I will not always contend, lest the souls that I have made, fail before me; but that is meant by the general life of all creatures: Beside, who knoweth not that God makes us, we teach our children so to answer us in their Catechism, because God did it originally, and doth it still by his benediction of parental seed, yet we know also that the parents beget the children. So Ezek. 18. it is said, all souls are mine; but that is, all persons. So Zach. 12.1. It is said, God formeth the spirit of man within him, which no man will deny; but the question is still of what, whether of nothing, or of the parents substance corporal and spiritual: Indeed that place of Zachary intends the first man's forming, as we see by his alleging Gods stretching forth of the heavens, and laying the foundation of the earth, which was at the creation; or if he meaneth the souls of men since the creation, then by forming cannot ●e understood creating of nothing. But you will say that God is called the Father of Spirits, in opposition to the fathers of our flesh; but the opposition is not made there between God and man, or soul and body, but between natural life, and casual correction, and spiritual; but be it meant of God and natural parents, yet it proves nothing to the souls production, for he is the God of our body, as well as of our spirits.  Mathe. 
But if the soul be of a spiritual substance and nature, how can it be propagated in generation?  Phila. 
Because it is not propagated after a bodily manner, though the whole man begets the whole man; for the soul consisting rather of power then parts, the propagation of it is by promotion, rather than decision; nor is the soul so spiritual as to be simply simple, for only God is so, but hath a spiritual composition, though not elementary, which the God of spirits can blow up to a flame which kindles presently upon fit matter by virtue of his first word given to the nature of man, saying, increase and multiply, and by his continual assistance to man's generation.  Mathe. 
But generation of souls argueth a corruption of souls, and so it is not immortal.  Phila. 
It followeth not; for the corruption of the soul in propagation is only a mutation from power to act, and so is not corrupted by putrefaction, but advanced by perfection; it is the same as it was, but not in the same manner as it was, and so the soul propagated is not corrupted; nor is the soul propagating corrupted, for it is neither divided nor diminished, no more than the flame of a lamp is by lighting another.  Mathe. 
But if it pass in propagation, then if conception fail, a soul is lost in the emission of seed for want of conception.  Phila. 
Not so, for the soul is never procreated but in conception, namely, when the seed of male and female meet in one together, with the efficient power of God concurring with all natural causes for the production thereof; therefore when conceptions fail, the soul continueth as it was; so in unlawful copulations with other creatures (God not conferring his power) no rational creature is brought forth, but the soul remains without communication of itself.  Mathe. 
But if the soul be so traduced from the parents, then from one of them or both, and I see not how one soul can be divided, nor yet how one soul can be made out of two.  Phila. 
It cannot be from one, for the seed of neither male nor female alone, contains the matter and form of the creature to be produced, but two do make one, two in number and sex, being united make a third; and this is God's ordinance in nature, that mankind should be distinguished into two sexes, and by their uniting again the whole kind should be preserved; neither is the soul divided because it consists not of parts but powers, and therefore the propagation of the soul is not done by decision, 
Zanch. de tribus Elohim. p. 2. l. 3. cap. 7.  but by operation, whereby the same power is effected in another, which the soul hath in itself; yet it is neither annihilated nor diminished, because it is a spiritual nature, as we understand God to beget his Son, and communicates to him his whole essence, and yet the Father retains his whole essence. And this need not trouble us, since we see the forms of other creatures are indivisible, as well as man's soul, and yet they beget their like without any division of their essential forms: And for the making of one soul out of two, you are to conceive how two in act may make one; for man and wife is not only one flesh carnally, but their very souls do so cleave together like Jonathan and David, that they would become one, which because they cannot do, they by the assistance of God conspire with the fitness of other causes to produce another creature like themselves, 
Athanas. de var. p. 16.  as flint and steel smote together begets fire, which is the next creature that a fervent motion can beget.  Mathe. 
When do you judge the soul to be thus traduced?  Phila. 
At the first conception no doubt, and uniting of the male and female seed, the corporal parts whereof, although they must have a time to ferment or concoct before they can mix to make a perfect conception, yet no doubt the spiritual parts being more quick and active, do move in a less time, and are conceived at the first meeting of the parents seed, and so become the form of man from his very beginning, which if the seed should want, the generation comes to nothing, because it wants a form to inform and dispose the matter towards quickening.  
But than you will say, Obj. the soul must needs be weak at first, but it groweth and increaseth with the body, and then it must decrease and die with the body.  
To this it is answered; Ans. That the soul of man is at first what it will ever be, but wanting organs, and fit means to exercise her power, she lieth still as seed in the ground for a season, till the means to express itself be administered, yet the vegetative soul of the seed, is as perfect in it at first as at last, and so is the soul in man; for it being the essential form of the creature and the prime act, it must be perfect at first as well as in the process, or else it cannot give perfection to the other parts of the creature, because it is not perfected in itself.  Mathe. 
But all this that you say, doth but yet probably set forth that it is so, but doth not directly prove it.  Phila. 
You say true; for indeed the generation of mankind is more wonderful than any other creature, as in Psal. 139.6, 14. David confesseth the knowledge too wonderful for him: But when I conceive how that some main points of Christian Religion depends upon this opinion, I had rather speak something against reason, than any thing against Religion.  Mathe. 
Make that forth, namely, that the production of humane souls by propagation, hath ground in Christian Religion.  Phila. 
If it be found in Scripture, or by just consequence drawn therefrom, than it may be founded on true Religion: And that it is so, I find, 1. By God's institution, Increase, multiply, and fill the earth, 
Gen. 1.27.  i. not with bodies only, but with persons of men consisting of soul and body, or else other creatures had power to preserve their own kind, and not he who is the best of all. 2. We find that God so ordered nature in the creation, that every thing in nature should persist by themselves, and multiply their kinds, that he might make no new creatures after that he ceased from all his work which he had made. 3. So we read that God took Eve out of Adam, yet no mention is made of a new soul infused into her: Nor can I understand less in God's promise, That the seed of the woman should break the serpent's head, but that a person should come of the woman's seed who should do it, which person must consist of a soul as well as a body, or else Christ redeemed mankind by a body without a soul.  Mathe. 
Was not Christ's soul created immediately of God?  Phila. 
No otherwise than ours is, and that ours is not, we have proved in part, and will prove it farther, and next, that Christ's soul was not. First, that ours is not, is plain from the description of Adam's begetting Seth after his own likeness, 
Gen. 5.3.  if by likeness and image we understand the spiritual form rather than the bodily frame, as it is said, When God made man after his image, Gen. 1.27. So when God said to Abraham, I will be the God of thy seed, it must be understood of an informed seed, not a seed inanimate; for God is not said to be the God of a senseless, no more then of a liveless or dead substance, Mat. 22.32. To this purpose also I conceive that the Scriptures say so many souls came of jacob's loins, which if some say it is figuratively spoken, yet I know not how a man may be said to be a father of that to which he contributeth the least and more base part of substance: Nor is that of Zachary the Prophet to be neglected, which saith, 
Zach. 12.1.  The Lord formeth the spirit of a man within him; for it showeth first the Lord to be the external efficient, without whose immediate act of providence, the soul cannot be traduced, and the word forming (which is not creating) showeth the manner of it as done by his power, yet not created only, as not propagated only, but form within man of the spiritual matter of the parents informing their seed. in this regard it is said of David, 
Psal. 51.5.  Ps. 51. in sin my mother conceived me, not my body sure, but my whole nature. So when our Saviour saith, that which is born of the flesh is flesh, 
John 3.6.  he meaneth the whole man, and if so, than the soul, which if immediately created of God, cannot possibly be called flesh, nor properly fleshly (that is) sinful; beside, if the soul be not propagated, how may original sin be possibly conveied, for by one man sin entered, and by him therefore it must be conveied to his offspring; for the doing whereof propagation is the most apt and likeliest way, because every like begets his like; so sinful man begetting man, propagates with him a potentiality of sinning from the first man's privation of original righteousness and inclination to evil; but this cannot be, unless the soul be derived from the parents, for the body is not the subject of sin, but the whole man; for if the soul be immediately created of God it must be good and pure, and if so, than he cannot justly cast it into an evil condition without a first guiltiness; 
Gen. 18.25.  nor can the soul but unwillingly unite with the body to become sinful. But surely I understand not if the soul be immediately created, how it can be corrupted or made sinful; for from whence should the corruption arise; from the soul it cannot being created good; from the body it cannot, being mere matter, neither capable of virtue or vice, because it wants intellect, will and affection: If you say it ariseth from union, how can that be if the soul be created good, and the body be uncapable of evil: If you say it comes by imputation, you make God to do and undo, to give good, and take it away again without cause, and so an unjust, at least a vain work, to give goodness to the soul, and presently to take it away again by infusing it or uniting it to the body, by which it should become sinful. I know some will say God may impute it to man for Adam's fall, as well as righteousness to us for Christ's merits; but friend, the case is much unlike; for imputation of righteousness is a work of mercy, which is to be done without cause; but the imputation of sin is a work of justice which cannot be done without some cause; but if the soul be created pure, and the body untainted with sin, both because it is mere matter, and sin of a spiritual nature, which cannot taint mere passive matter, then can there be no ground for imputation, and so it cannot pass but by propagation.  Mathe. 
But how prove you Christ's soul not immediately created?  Phila. 
Because he was to take man's nature body and soul, that both by him might be redeemed: Therefore he took whole humane nature of the blessed virgin as was promised; The seed of the woman shall break the serpent's head, and Rom. 1.3. He was made of the seed of David according to the flesh. Beside, if souls, and so his soul were immediately created of God, than Adam's sin must be imputed to him (as he was man) as well as to us, and so he should be a sinner; but sin was not imputed to him, but only reputed his: And then if it came not by immediate creation, than it came by formation in the woman's seed, as ours by propagation: And if we understand it not thus, that it was immediately form in the first conception, i. when the holy Ghost separated that part of the blessed Virgin's seed for his Manhood to the soul, whereof the divinity was immediately united to the body. This dilemma will trouble us, namely, that either his divine nature was united to a bruit body, or else the body subsisted by itself our of the Divine nature.  Mathe. 
But if Christ's humane nature were thus form or propagated, I see not yet how he can ever the more escape the taint of original sin.  Phila. 
I suppose you believe that he was conceived by the holy Ghost, and so the matter of his humane nature was sanctified and purged from that stain.  Mathe. 
I believe he was conceived by the holy Ghost, yet I know not how to believe that that conception was sanctifying or purging away of sin from his humane nature, nor his humane nature from sin, but only a separation and consecration of that part of the blessed Virgin's substance to that holy work and endowment of it, with all graces fit thereunto: For there can be no sanctification without a Mediator, and there is but one Mediator, 1 Tim. 2.5. by whose blood all are cleansed from sin; yea, the holy Ghost cleanseth none but by his blood; so that if Christ's nature did need sanctification, than it also needed a Mediator, and then he must be a Mediator for himself, which he could not be; for a Mediator is not a Mediator of one.  Phila. 
You say true, and have almost wound yourself out of this labyrinth: For indeed the holy Ghost in this conception did not cleanse Christ's nature from sin, but did separate that substance which was not sinful, from a sinful person; for a person only is sinful, substance is not. Now Christ did not take her person but substance, only leaving the accident of sin, which adhereth only to a person; and so though Christ's nature were in Adam, and so in the Virgin who was of that sinful line, yet his person was in neither; for he was the eternal son of God, who in that instant that the humane nature was conceived or separated by the holy Ghost from the blessed Virgin Mary, did assume it into himself to be one person; and thus his nature could never be tainted with original sin; for his humane nature before that was never a person, and when it was a person, it was propagated not after the ordinary and natural way, and so without sin: Nay more, the substance of his humane nature though it were sinful, subsisting in the blessed Virgin's person, yet so it could not be Christ's, because personality cannot be imparted, but it was made his by separation from her by the holy Ghost, and his own immediate assumption, and so great is the mystery of Godliness, 1 Tim. 1.16. The not conceiving this rightly, made the Marcionites and Manicheans say, Christ had no true body; and Apollinaris to say he had no humane soul.  Mathe. 
I thank you for these solutions; but yet one thing stiches, namely, how the soul can be said to be immortal, if it be propagated?  Phila. 
Consider that mortality proceeds not from generation, so much as malediction of God for Adam's sin, who if he had not sinned, his body might have been as immortal as the soul; so that the propagation of the soul doth not make it merely mortal, but the act of Gods immediate power in the production of it makes it immortal, because whatsoever is so produced cannot be dissolved but by the same power by which it first took life, though the body may, because it is bred only by the power of nature; beside, the soul is not made of any corporal matter, and therefore is not corruptible though congenerate with the body.  Mathe. 
Now being somewhat satisfied about the soul, I pray tell what principles are there to lead it to felicity?  Phila. 
Some principles there be which God hath given to nature, and left in nature to seek felicity; but as some know what happiness is, so others make no use of those principles.  Mathe. 
I pray what is felicity?  Phila. 
Man's sovereign and chiefest good, consisteth in the enjoiment of God, which confers to man concurrence of all good, without any contrarieties, which is opposed to that misery into which he is fallen by the first man's sin, namely, blindness of mind, fondness of affection, stubbornness of will, inclineablenesse to all evil, way wardness from all good, for which cause we are subjected to vanity, corruptibility, all miseries of body and soul, temporal and eternal, death and damnation. Now man's felicity is an estate contrary to all these: After this many learned Philosophers searched, but could not find it, and why? Because they knew not God from whom it proceeds, and is the giver of it by redeeming man from all misery, and from death to life by his free grace in Christ, which is life eternal and true felicity to know aright. John 17.3.  Mathe. 
What principles lead thereunto?  Phila. 
Not the principles of nature only; for they teach no further than there is a felicity, but not what it is, which made the Philosophers in such a labyrinth about it; some placing it in pleasure, some in poverty, 
Vid. Varro.  some in knowledge, some in riches, some in honours, as many people do now: For as some aim at no end or mark at all, but like foolish children shoot their arrows up in the air; some aim at a bad end in which can be no happiness; some at a seeming good which is not good in itself; some at felicity in general, but go blindly and lamely about it, wanting right leading principles.  
The principles are such therefore as God hath revealed, who is in himself the chiefest good, and therefore can best ordain the way whereby man may enjoy him. This way is set down in the holy Scriptures; for which Scriptures sake the world was made, that so in time that might be revealed, 
Polanus.  which in God was hidden at the beginning, namely, that Christ should come and redeem mankind from the wrath of God, the slavery of Satan, and the dominion of sin and death, which rightly to know and believe, leads to life eternal.  Mathe. 
How may one attain this knowledge?  Phila. 
By right understanding the holy Scriptures in its propositions and consequences. Now the Scripture tells us that the first man sinned, and so incurred the wrath of God upon himself and all his posterity, Rom. 5. yet he so graciously promised him that the seed of the woman should break the serpent's head, i. ruin the policies and works of the Devil, wrought in and against man. Now from whence cometh this? doth God intent to put up this wrong, and pass it over? then how can his justice be satisfied? or if infinite justice must be satisfied by some suffering for that sin, than who must undergo it: If we look upon God as absolutely one without distinction, than the offended must mediate with himself, and so put up this offence; yea, the Father God must be the sufferer without any mediator. 
Gnostics, or Patrispassiani.  But this cannot be; for a mediator is not of one, but God is one, Gal. 3.20. yet infinite justice must be satisfied by an infinite person. The scriptures therefore declare, that in the Godhead there be three persons, Father, Son, and holy Ghost. Now though we cannot so well apprehend how the essence divine can mediate to itself for man, yet we may conceive how one person can mediate to another, and so that the Son who lay hid in the bosom of the Father before all time, did consult and mediate with the Father about it. We must therefore understand first, That God made man as perfect as a creature rational could be made, saving only that he gave him not immutability, which is a portion beyond created nature: For the very Angels that stood once, were yet mutable in themselves, and they that stand now are not immutable in themselves, though they be in their estate, and the reason is, they that fell chose to stand by their own natural power, without dependency upon God; they that stood chose to stand by dependency upon the Archangel the Son of God, the first born of every creature, 
Colos. 1.15.  and of whom the whole family of heaven and earth is named, Eph. 3.15. these were the elect Angels. Now as they stood by love, so man must be recovered by faith in him, 
Aug. Servans hos, salvens illos.  that is the same Archangel and Son of God, Jesus Christ, who is the head of men and Angels, Col. 1.18. creating both; but preserving them, and saving us from all the bitter effects of sin, and leading us to eternal selicity, by grace on earth, to glory in heaven. This is the way to felicity; first, To know God, Then secondly, myself and miserable condition, and thirdly, The remedy in Christ.  Mathe. 
How come men to wander so much in the seeking of it?  Phila. 
The reason of it is; first, The sin of Adam and Eve, who sought to find the chief good in that which God the chief good prohibited. Man's soul is troubled with a vertigo ever since, and running round in a maze, is not able to find the right object, and if any time we come near it, yet like the Sun coming to his vertical point in the tropic, we turn back to the old course. Some men know nothing of felicity, yet they aim at something they fancy to be good for them; yea, at a kind of immortality, as in writing, building, or to practise Arts or Arms, or purchasing and conquering; all which are but shadows of felicity, and may keep our names alive, while the soul may be damned as the body is dead. Some are worse, that place their felicity in carnal delights; as in eating drinking, 
Phil. 3.19.  and wantonness, which ends commonly in bitterness, shame and death. Now though that felicity is thus divorced by man's mistake, running round in a large circumference of man's vain apprehensions, yet by serious consideration it may be reduced to one central point; for when we have wearied ourselves, like Noah's Dove we must return to the Ark at last for rest and safety, for only in God the soul takes rest, 
Aratus.  for as we are the offspring of God, Acts 17.27, 28. so he is not far from any of us, and we may find him by nature if we would grope after him: but especially by Scripture which teacheth us to know God in Christ; for none can come to the father but by him, otherwise we know not felicity at all, or not rightly; for as no man can divide a circle till he have found the centre; so neither the circumference of true felicity, till we fix the foot of our affection in God, like one foot of a compass: And as a man may find the centre of a circle though he seethe it not; so may one find God in the circumference of his works, though he never saw him, and felicity in Christ though he never yet knew it before.  Mathe. 
The knowledge of God being man's felicity, it is not amiss to prove there is a God; for he that cometh to God must believe that God is: therefore I pray you prove to me there is a God.  Phila. 
I suppose you urge not this question because you doubt it, but because you would have reason to satisfy others therein; Therefore, that there is a God fit to be known of all men, I shall prove by reason; for though Scriptures be enough to prove it to us that believe, yet not to them who believe not; therefore reason in this point is needful; for many will not believe unless their understanding be overpowered by miracle, or revelation, or by some extraordinary energetical operation of God upon the soul, they will not believe except their reason be convinced of the truth of Scriptures, that they are of God, and of divine revelation; otherwise he thinks that his faith is but implicit, or folded up in other men's belief, or a weak yielding to antiquity or authority of Laws and Customs, without examination of their analogy and agreement with pure and primary reason; and I believe if pure reason were not clouded by idleness, ignorance, or wilfulness, it would prove a more impartial judge of truth, than the Pope himself, who believes the Scripture by the ground of antiquity, and forceth his conclusions drawn therefrom, upon men's consciences by his own authority; which men being made his vassals, yield to any thing for quietness sake, though themselves have no satisfaction therein. From whence it is that most Christian's profession of Religion, is but either forced by fear of authority, or voluntarily resigned up to another man's judgement, or settled upon ones obstinate wilfulness, neither which is saving faith: For though we give some assent to Scriptures at first being moved by the authority of the Church, to whom we own respect and reverence, as the people of Samaria first believed for the woman's sake, 
John 4.42.  yet at last they believed for Christ's sake: So people within the pale of the Church, first hear the voice of their mother the Church, but at last they believe it for God the Father's sake, whose voice they find speak in Scripture, which is the foundation of true faith, being the last principle into which faith can be resolved.  Mathe. 
Are there any other reasons to prove God beside Scriptures?  Phila. 
None better than Scripture to them that believe it; but because many believe not the Scriptures; as the Heathen deny the whole Bible, and the Jews half of it, namely, the N. T. therefore reason must be found to convince such. The heathen know not the true God, and the Jews know not God in Christ, and so one worships a false God, and the other the true God but in a false manner: And we need not scruple at reason in this point, because God gave reason before Scriptures, and holy Reason before holy Writ to divers men which lead them to Religion; and therefore though it be well proved to us out of the Old Testament, that there is a God of the Jews, whom the very Heathen feared, 1 Sam. 4.7, 8. And also out of the New Testament, that to us there is but one true God, of whom are all things, and we in him; and one Lord Jesus Christ, 
1 Cor. 8.6.  by whom are all things, and we by him: And beside, we know that nothing can testify better of the truth of Gods being, than the truth of God's writing; yet for other men's sakes who believe not the Scriptures, and yet by reason may be induced to believe them, it is good to urge reasons.  
Now the first reason to persuade men that there is a God, is; Because it seems written in the minds of all nations by a natural impression or mental presumption, which forceth rather to worship any thing for a god, than no god at all; 
Rom. 2. Cic. de Nat. De. lib. 1. p. 198. Cic. lib. 1. Tusc. &. pa. 112. Rom. 1.2.  which showeth the first Commandment written in their hearts, that they shall acknowledge a god, though what god it is they know not, and so they worship divers things for gods which are not so. From hence it is that some have worshipped Sun and Moon; some worshipped Beasts, Serpents; some the Images of Men; some Crocodiles; some Devils under strange shapes of Satyrs, whose upper part was manlike, and the under part like a Goat; the Egyptians worship 
* Shor-apis.  an Ox head; the Bramenes of India, worship the first thing they meet in the morning, as the god of the day: 
Orteli Cosm.  So in Baida they worship a piece of a red clout tied to a crosse-stick like a banner; some worship a Cross as the god of rain: This may be some old traditions of the Cross antiquated. I would they that understand their language, would bring that God to them whom they ignorantly worship, as Paul did to the Athenians, it would prove a happy voyage. I know the Papists use some endeavours among them to little purpose, till they have convinced their understanding, and so they do but draw them from one superstition to another, and can give as little reason for one as the other; yea, I believe the subtle Indian observing the Idolatry of the Papists, think their own Religion to be as good as the Papists.  Mathe. 
How comes men to be so sottish?  Phila. 
Through ignorance, and immoderate passions of love and fear: For as through ignorance some worshipped Fortune, and Vices, as contumely and impudence, as did the Athenians, 
Clem. Rom. l. 5. Recog.  others Flora and Priapus, as did the Romans, some worshipped Nymphae and Hymen, and Mons Veneris, which words signify the secret parts of women's bodies, foe which they made gods and goddesses, as some enamoured Gallants do of their mistresses. And thus the Devil hath taught men to debase themselves even unto hell, Isa. 57.9. So by fear men worshipped Serpents and Crocodiles, and other hurtful creatures; as the Indians do the Devil for fear he should harm them; others worshipped the Images of both under certain shapes called Telesmes, which were made to defend them from something they feared. So Love erected strange Idols: As those that passionately desired to preserve the memory of their friends, did after their death set up an Image of them, which in process became a sanctuary for offenders; 
Dioph. Laced. in Antiq.  as did the Image of Synophanes son, which he set up in love of his memory, to which Image his servants offered incense, and did fly to it for pardon of their offended master, and upon relief would offer it gifts of thankfulness. From hence came superstition, the end whereof was, 
Cicero.  that their friends might be superstites or survivors when they were dead; that is, kept in memory after death. So Ninus set up the Image of Belus his father, in his new built City Niniveh, which became a sanctuary to all kind of offenders, and in process of time came to be religious worship, 
Sophocles.  which even some heathen Poets confuted. From Belus came Baal, so often named in Scripture, signifying (Lord) as Baal-Sephon, Exod. 14.1. the Lord of the watch Tower, and Baal Berith the Lord of the Covenant, Judg. 8.33. and Baalzebub, the Lord of flies, Dan. 3.1. And it is very likely that Nebuchadnezars golden Image, Dan. 2.38. was to be a memorial of himself, because Daniel had told him that he was the head of Gold; but God crossed his purpose by the delivering of the three children from the fiery furnace. However his Babylonians set up their god Bel, which is very likely that they had brought from the Assyrians by conquest.  Mathe. 
But in what times did this false worship arise?  Phila. 
Certainly it arose first in Cain's posterity, of whom it is said, Gen. 4.26. Then began men to call on the name of the Lord, where the Hebrew word huchar, signifieth to profane, as Num. 30.2. And Jewish Rabbis so take it, 
R. D. Kimchi.  though the Chaldee Paraphrase doth not; for they say that then they began to call men by the name of gods and lords, and placed the souls of their famous men in the stars, and called the images here on earth by the name of god, and began to give them divine worship. This being a profaning of that true Religion which was held in the family of Sheth, you find in the fifth of Genesis, men are ranked into two sorts, sons of God, and sons or daughters of men; but when these sons of God of the line of Sheth, married with the daughters of men which were of Cain, and became infected with their Idolatry, god drowned the world.  
Yet this Idolatry ceased not, but after the flood it began again in the race of Nimrod, Belus, and Ninus, who were all Idolised by their followers, placing their souls among the stars, and erecting their Images here upon earth, to which when they did sacrifice, they believed that thereby the souls departed, 
Elat. in Symp.  were called to their Images, and took cognisance of their cases, and then like patrons solicited them before the gods or spirits of the stars above, whose dwelling was not with mortals, as said the Chaldean Astrologers to Nabuchadnezzar, Dan. 2.11. 
●esiod.  For the souls of these men they thought to be preserved to be Tutelaries and Patrons to defend their States, Cities or Countries, yea, their houses; which spirits or daemons they called Lar or Penates, 
Cicero de Nat. Deor.  of all which we find some footing in holy Scriptures; but among heathen writers many thousands.  Mathe. 
I pray show me some instances of them?  Phila. 
First I have showed you those before the flood, and some after it. Now as their languages were divided, so their Colonies were collected, and then dispersed themselves about the world, which division of languages, and dispersion to remote places, occasioned divers Religions. The next you find are Penates, the household gods of Laban the Syrian, Gen. 31.30. whom some think that Rachel stole, that her father might not inquire of them to follow Jacob. The next you find, are those that were found in Israel's travels towards Canaan, Numb. 25.3. Israel joined himself to Baal Peor, 
Psal. 106.28.  and did eat the offerings of the dead, i. of those sacrifices that were offered to the Idols of the dead men whom the Midianites worshipped for gods. The next you read of, is michal's Teraphim Images set, in his house to worship in the shape of a man, which by the help of a spirit gave them answers, Zach. 10.2. 
Judg. 17.  The next are such as the Jews borrowed of the heathens in their apostasy from God; as Moloch, 
Vid. Aben Ezra, in Gen. 31. Levit. 18.21. Amos 5.26.  whose tabernacle they took up and carried about as their Priests did the Ark of God; and Chiun and Rempham, and Ashteroth, which were types of the Sun and Moon, as was Tamuz, also taken for the Sun, for whose departure to the winter Tropic, they foolishly wept, 
Procopius in Esa. 18.  Ezek. 8.14. and at his return as wantonly rejoiced. You may take them all in a sum, 2 Chro. 33.3. Manasses worshipped the whole host of heaven, i. their superior gods, and set up altars to Baalim, i. their inferior lords or Idols representative: And thus you see they had gods many, and lords many, 1 Cor. 8.5. as you may find them reckoned up by Rabshecheth, 2 Kin. 18.34. upon several nations, 
Rab. Jarchi in 2 Kin. 17.  and more particularly in 2 Kin. 17.30. where their Idols be named, and signify birds and beasts, as the Jewish Doctors say. So you read of Nisroch the god of Niniveh, and of Rimmon the god of Syria, 2 Kin. 5.18. and in the New Testament of Diana of the Ephesians. 
2 Kin. 18. Macrob. Satur. lib. 1. cap. 18. Origen contra Celsum. lib. 6. fol. 76. col. 3.  Thus their sin rob the true God of his titles (Lord and God) Gen. 1.2.3. chapters, and gave it to the creatures; as Jehovah to Jove, turning the glory of the invisible God, into vain similitudes, Rom. 1. Which may teach man to bewail his woeful estate, as Henoch did three hundred years the fall of Adam; by whose fin his progeny is ignorant of that God with whom he was familiar; so it may teach Christians to beware of Idolatry, lest we apostate as the Jews did, whom God forbade all such worship, by commanding them to have a God, and him for that God, and none but him: 
Exod. 20.3.  So Christ in his Gospel saith as much, that we must have a Mediator, and him for that Mediator, and none but him: And therefore to abhor papistry, which sets up the old heathen Religion, by teaching that Saints are to be our mediators, and their Images may be worshipped, which if they be not animated by the souls of Saints, they do worse than the heathen to worship them. If they be, yet it is but heathenish to trust to their mediation, as the heathens did, who by this did but prove there was a God to be worshipped, but knew not who, nor how. And therefore as the heathens set up the images of men departed, to be the protecting patriots of such Cities and Country; so have the Papists set up Saints for divers places, as the Lady of Lauretta instead of their Minerva, and St Dunstan for Vulcan; and many others.  Mathe. 
What other reason is there to prove a God?  Phila. 
There needs no other, nor can there be any more demonstrative, than practice from nature's principles, among all men of all nations, in all ages, who believing there was one, but could not find him, did adore the creature for him; and lest they should miss him, they multiplied their gods as the stars of heaven, and the species of things in the earth, and yet doubting whether they had him or no, they would make use of other men's gods as well as their own, Gen. 31.53. The God of Abraham and the God of Nahor be witness. So Jonah 1.5. The mariners cried to their God, and Jonah was roused to call upon his God: So the heathens were wont to close their prayers, thus, All ye gods and goddesses, 
Ser. in Georg. Giraldus Syntag. 17. Theophylact in act. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian in Philop. Herodot, lib. 8.  help us. And the Arabians built Altars, to the unknown God; and so did the Athenians, Act. 17.23. From whence the Country's adjacent to it, swore by him that was unknown at Athens. Beside, though God allowed no such worship, yet he suffered avenging Angels to punish Atheists; as they that neglected the oblation made to Geryon, were struck with some disease, as saith Diodor. Siculus, lib. 5. Lucian who barked against Christ, was devoured by dogs. So one Artabanus a Persian General contemning Neptune, was drowned by an inundation, with a great part of his army. These things God suffers, to show that though he love no false gods, yet he likes not that they who have no Religion, should contemn any Religion.  
But another reason that proveth there is a God, is this; because all things in nature are bounded in place and operation, beyond which they cannot pass, be their apperites never so large; as the Sun, though it soften wax, it cannot soften clay, because it is limited by the nature of the subjection which it worketh. Indeed one thing is bounded to another, 
Prosp. lib. de provide. p. 181.  from the centre to the highest heavens, 2 Esdras 4.14, 15. Therefore there must be some principle who set these bounds, or else all nature by vastness of desire, would be in an uproar and confusion, one thing striving to exceed another: 
Claudian in 4 Consul. Honorii. 186. Arist. lib. 1. de anima. c. 2. top. 1. p. 786. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. lib. de mundo. top. 2. top. 2. p. 1572.  And therefore Anaxagoras said there was a thing called a Mind, which infinite Spirit gives limits to all things in the world; this name he gave to God. And Aristotle saith, there is a certain infinite thing, which is the beginning of all things, and containeth all things. One called it a mind, the other nature, i. such a Nature as doth naturate all things else, and limits all things in nature; therefore he calls God 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. in Hym. Dion. Halic. Antiq. Rom. lib. 2.  circumspection: And I conceive upon the same grounds the Greeks worshipped a god called (Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Jupiter the limiter: And so did the Romans worship (Jovem terminalem) the bound-setting god; all which showeth, that God is the bounder of nature, and that which boundeth nature, is God. And indeed if there were not such a limiter as God is, man's appetite natural, sensitive and intellective nature could never be satisfied? for all the labour of man is for his mouth, 
Eccl. 6.7.  and yet the soul is not satisfied with good, why? because such a man looks not in using the creature upon the chief good which is God: For the righteous eateth to the satisfying of his soul (because he makes God's glory the end of his eating) but the belly of the wicked wanteth true content: Nor could man's sensitive appetite be ever satiated, 
Pro. 13.25.  not the eye with seeing, nor the ear with hearing, nor the heart by having what it desireth. Alexander hearing Democritus pretend more worlds, grieved that he had not conquered one. Nor can our intellectual appetite, or our desire of knowledge be satisfied in the search of things, since the place of wisdom is not found either in height or depth, and that the son of Syrach saith, 
Job 28.14. Eccles. 24.21.  that he that eateth of wisdom shall have the more hunger; for the more we know, the more we see something we know not; so that to read much is a weariness to the flesh, and that increaseth knowledge increaseth sorrow, therefore there must be something above all natural science to satisfy this desire, or such desires are given in vain.  
Again, there must be a God, because there must be a cause of things, for nothing can make, or beget itself, without something that was in actual being before, which must be a self essence or being, and that is God, or nothing, and of nothing comes nothing.  Mathe. 
The being of a Godhead being so evident and plain, how came Atheism, or the denying of a God into the world?  Phila. 
By neglect of natural principles which manifests a godhead, to resist which is not only foolish but impious. So Rom. 1.21. when they knew God they did glorify as God. 2. By setting wit above wisdom, and disputing against principles, which may not be denied, though being prime truths they cannot so easily be proved, no more than we can give reason why fire should burn rather than water, though we know it doth so, and he that will not believe it, because one cannot prove it, should even be burnt to convince him. 3. By mistakes of men, who writing against the heathen gods, have been thought to deny all Godhead. So Diagoras rather denied the Athenian gods, than denied the true God. So Theodorus said, that he was misunderstood, because he delivered his words with the right hand, but his auditors took them with the left: 
Morn. c. 1. de Relig.  And Protagoras rather voided the disputing of the question, than denied a God to be.  
I believe there have been as bad if not worse Atheists than they: As those that fall into Antatheisme, making their belly their god, Phil. 3.19. or their pleasures, 
Eurip.  2 Tim. 3.4. and some pretend there is neither God nor Devil, heaven nor hell; like the Poets Cyclops, 
Arnob. lib. 8. cont. genti.  who will not leave their impudence till they be thunderstruck, or be transfixed by the darts of the divine wisdom and vengeance.  
Yet there are some closer Atheists, who say that policy first brought in Religion. And this too many children have by rote, by reading Poetical Tragedies, and some other books, and so suck in that while they are children, which they ruminate on too much when they be older: As Euripides brings in one Siphysus, relating that men being full of vices, the wiser sort were fain to make Laws to bridle their exorbitancies, but yet could not suppress their secret evils; at last a crafty man told them, the way was to put into the people's head that there was one called God, 
Lue. in Treg.  who heard, saw, and understood all things, This man was a close and cunning Atheist; like Lucian who brings in a carping Cynic, and an Epicure, disputing against Jupiter, as if he had no hand in it himself: And I believe there be many who will not deny God in public, 
Tull. de Nat. dear. l. 1. Sen. lib. 2. nat. Q. c. 24.  who yet are content among weak and witty men to consent to it. Some learned Romans thought Religion but a witty invention to keep men in awe; and it may well be said so of their Religion, and such as their Numa set up by the help of the Nymph Aegeria. But these men understood nothing of the Jewish or Christian Religion, set forth of God, and his Son, Jesus Christ: 
Euseb. Eccl. Hist. l. 2. c. 2.  And therefore as the Romans refused to receive Christ as God in open Senate in the time of Tiberius, so God gave them up to worship Simon Magus a conjurer, for a god, in the time of Claudius. Let no man therefore think Religion a fiction, lest he think God also a figment.  Mathe. 
As there is a God, so I pray tell me is there no more but one.  Phila. 
If there be any God at all, he can be but one for these reasons. 

1. Because whatsoever is God, must be the chiefest good; from which word good, the word God is derived. Now there cannot possibly be two chiefs or superlatives, nor more than one superior; from whence the Great Turk takes his Axiom, one God in heaven, and one Sultan upon earth; yea, the Pope would have but one Catholic Bishop, and one Catholic King, which is but a tyrannical usurpation: For God that is one above all, in heaven and earth, never gave any such dignity to any, either in heaven or earth, but only to the Son, who is one with the Father.  
2. Whatsoever is God must be the first of all things. Now there can be but one first, and so but one god; for what is first is but one. Now nothing cannot be first, for than nothing must be second, and so consequently no world, no creatures. But such seconds there are, and therefore there must be a first thing sprung of itself, making all, but made of none, no, not himself, i. not the subject matter of himself, and so framed of some other being; but this one ariseth from himself, and can be resolved no farther then into himself.  
3. If there were more gods than one, than one must differ from the other in some essential property, and so one God must have that which the other hath not, and so one or both are imperfect, and so there can be but one God.    Mathe. 
Whether do we Christians worship this one true God?  Phila. 
Yes, we do. For we worship him that made the world by his word, and doth govern it by his wisdom, and preserves it by his providence, whose glorious presence is far above all heavens, yet hath his influence upon all things here below, by his Vicegerent, Nature, whose power he enlargeth and restraineth at his pleasure; but a more rare in influx upon man's soul, by qualifying of it with rare gifts of Art and Science, but most divinely upon souls refined from the drossy world, by the operation of his holy spirit informing the mind with divine light, inspiring with good desires, encouraging in good actions, preventing our doing evil, furthering us in doing good, convincing us of sin, affrighting us for it.  
Now this God we know to be a true God, because he is the same who hath been worshipped from the beginning by the wisest, holiest, and best knowing men; yea, by the Jewish Nation, who had the greatest evidences to show of this true God by his miracles, oracles, prophecies and promises, by which the very heathen have been convinced, and became their proselytes.  
2. Because the heathen gods have been forced to confess him the greatest: As when King Thulis of Egypt asked Shor-apis their Oracle, 
Suidas.  who was the greatest, it answered God, Word, and Spirit. This is that Trinity whom all true Christians worship in unity.  
3. Because we find all other gods but counterfeits of this our true God, and imperfect representations of his attributes, or divine properties. As their Baal a lord, a counterfeit of this Lord of lords. Baalzephon, of our watching Lord, that neither slumbers nor sleeps. So their Baal-peor, a counterfeit of him who gives the power of generation. Baalzebub a representation of him that is God of Hosts and Armies; of all manner of flies, which for sin he sendeth to infest the nations, and at his word are driven away. So Baal-berith, a counterfeit of our God, who keepeth Covenant with his people: For the Devil is but God's ape. God had sacrifice and altar, so had he. God had a Temple at Jerusalem, he had another at Delos. God would have his Altar-fire always burning, and Satan would have always his Vestal fire glowing. God had his mercy Seat, so the Devil his Tripodas. So Apollo counterfeits God's wisdom, man's his power in battle: Diana his purity, Mercury his declarative word, Jupiter his thundering voice, Saturn his peaceable providence, Venus his love, Ceres and Bacchus his plentiful provision, Proserpina the spirit of Nature in the earth, Neptune God's power in the Ocean, Plato God's power even in hell. All which are but lame expressions of God's properties by some seeming show, whereof the Devil hath drawn men from the true God; so that the heathens worship they know not what, but we know what we worship, and that salvation is from our God, who is infinite, almighty, invisible, inscrutable, the only wise and good God, in whom, from whom, and by whom are all things, to whom be glory for ever. Amen.  Mathe. 
Some are content to acknowledge a God, and one God, but yet only as one person. Therefore are we bound to believe persons in the Godhead, or not?  Phila. 
You are bound to believe God as he revealeth himself. Now he hath revealed himself to be a divine essence, subsisting in three persons, that is, a Unity in Trinity.  Mathe. 
I pray first unfold the terms, and then prove God to be a Unity in Trinity.  Phila. 
First for the terms, you must not look to find them in Scripture, yet it disalloweth them not, for they express the sense of them. For 1. The (essence) of God is expressed, Exod. 3.14. in that name (I am that I am) for essence or being is that which is. 2. (Subsistence) signifieth only the manner of Being, as humane nature is man's essence or substance of man, and his person, is his manner of subsisting in that nature. So 3. (Unity) signifieth and shows the divine nature cannot be divided, diversified, nor multiplied. 4. The word (Trinity) showeth the manner of the divine nature subsisting, which the Scriptures deliver to us of God, as in the 1 of John 5.7. There be three that bear record in heaven, 
Vbi unus ibi unitas, ubi tres ibi Trinitas.  the Father, the Word, and the Holy Ghost, and these three are one: Where by the (WORD) is meant the Son, who is so called also, John 1.1. to signify his divine and spiritual generation, like a word expressed by the mind. So 5. The word (Person) signifieth to us that God is (in his subsistence or manner of being) an intellectual substance, neither divided, nor communicated, nor sustained, in or by any other, which is the property of a person. This word is found, Heb. 1.3. where Christ the Word or Son of God, is called the engraven image of God's person.  Mathe. 
How came these words into use?  Phila. 
They were form by the Doctors of the Church, for the more easy confutation of heresy, by a shorter way of disputation and demonstration of this mystery of the sacred Trinity, which in many words could not have been so well moulded into a form of dispute, without much trouble to the memory and the understanding. As in all Arts there be proper terms, which include in them the sum of the science in short words; and therefore we are not to stumble at terms which serve to explain, or maintain holy mysteries; for whatsoever is not against the truth, is for it.  Mathe. 
But how prove you that God is Unity in Trinity?  Phila. 
That God is a unity in himself, none can doubt who believes that God is one, and that there is but one God, as is already proved: And that this Godhead hath a Trinity of persons in itself subsisting, we are to believe it upon Scriptures, which do first intimate to us more persons in the Godhead than one, as Gen. 1.1. which saith, (Elohim bara) that is, 
Elohim plu. Bara sing.  if translated word for word (The Lords he created) to which answereth John 1.1. In the beginning was the word, and the word was with God, and the word was God. And ver. 2. All things were made by him, that is, the Son; and yet Gen. 1.2. The spirit of God moved upon the waters; so that there were three in this work, i. God the Father did it by the Son, through the Spirit. So Gen. 1.26. God said, Let us make man, which argued a consultation of persons. So when God appeared to Abraham in the plains of Mamre, Gen. 18.1. yet it was in three persons, ver. 2. though Abraham speaks to them as one, saying (my Lord).  
The Poets shadowed out this by three prime gods, Jupiter.  
The Poets shadowed out this by three prime gods, Neptune.  
The Poets shadowed out this by three prime gods, Pluto.  Mathe. 
But may they not be more than three persons?  Phila. 
No, because the Lord God never expressed himself by more than three, as appears, first, By his commanding Moses to bless the people but thrice in the name of the Lord, Deut. 6.24. The Lord bless thee and keep thee, intimating the protection and providence of the Father. 2. The Lord make his face to shine upon thee, and be gracious to thee, i. in pardoning thy sin, by the gracious redemption and favour of the Son, well expressed by Saint Paul, 2 Cor. 4.6. calling it the light of the glory of God, in the face of Jesus Christ. 3. The Lord lift up the light of his countenance upon thee, and give thee peace, i. the joy of the Holy Ghost, and peace of conscience in gods promise, which the Holy Ghost sealeth to us, Eph. 1.13. So the Seraphins pronounced God thrice, Holy, Holy, Holy, Esa. 6.3. So we see in Christ's baptism, 1. The Father speaking from heaven. 2. The spirit descending; and 3. The Son suscepting baptism, Mat. 3.16. And our Savivour affirms but three persons, John 16.36. saying, when the Comforter is come (i. the Holy Ghost) whom I will send, i (I the Son) who proceedeth from the Father (i. the first person).  Mathe. 
Is there any reason to prove this?  Phila. 
As much as any reasonable man can desire; and that is the impressions of it upon his works and his gifts, and in the minds of men.  
1. He hath given three principles of all bodies, airy, watery, 
Chemists say, Salt, Sulphur, and Mercury.  and earthy matter, and three kind of lives or souls, the vegetative or growing life or soul to plants: The sensitive, with vegetation to bruits, the rational, with both the former to men; but especially the Image of God in the first man, argued the three persons immortality, wisdom, and freedom. So to the rational soul three principal faculties, the Understanding, the Will, and the power of acting. So Arts which are Gods gifts, some of them showeth his unity; as Geometry draweth all lines from one point; and Arithmetic from a unite draweth all numbers; so Astronomy, all motions from the first mover; so Music, a rare gift of God, ariseth from unison, and three concord's and discords, arguing a unity in Trinity.  
2. But above all these three Arts by which we express our souls (which have an impress of the Deity) sets forth the Trinity, as they proceed one from the other. For Grammar is the fountain of them by letters which makes words. Logic of words frameth sense, and Rhetoric by help of both, maketh an oration. So the Son is the word of the Father, and the Holy Ghost proceeds from them both; and therefore the Cabalists said, that before God revealed himself in his operations, he was like a dark solitary letter, 
Aleph tenebro● sum.  of which we could make nothing. But now we know by his word and his works, not only that he is, but what he is.  
3. He hath imprinted this Trinity in the minds of men, as well as the unity of the Godhead: Which made some learned men say, 
Pythago. Trismegist. in Pimand. Dial. 4  that all things are terminated in (THREE): Others, that one begat one, and by reflecting on each other, begat a third: Not that these men did apprehend the Trinity as we do by Scripture, but this argued them to have a confused knowledge of it, as Caiaphas had of Christ's death, when he said, It was necessary one man die for the people; 
Aquin. Non è ●●titia, sed ex officie.  so prophesying as he was high Priest that year; so these spoke by natural instinct.  
Another that may be urged to prove the three persons in the Godhead is, 
Bonum diffusivum.  Because God being the chief good, is of a diffusive nature, and so must communicate himself by some subsistency that is capable of the whole divine essence, communicated everlastingly from one to the other; 
John 10.30.  therefore Christ saith, I and my Father are one; that is, in the essence communicated, not the personality: So he saith, I am in the Father, 
John 14.10.  and the Father in me, that is, by mutual immanency in the same essence: So he saith, I came forth from the Father; that is first, By his divine and eternal generation, and by his temporal mission into the world: 
John 16.28.  So he saith, all that the Father hath is mine, therefore I (said he) shall take of mine and give it to you (i. the holy Ghost.) 
John 16.15.  By which is understood the communication of the divine essence one to another, and the communication of gifts of men. A similitude of this divine reflection and procession, God gave in the first marriage. He made Adam one; then he joined him to another made out of himself; of these two he produced a third, i children.  
Beside, he makes all things but by a threefold virtue; his Power, Wisdom, and Love, a representative of the three persons. Nor is there any more than three principal efficient causes; from whom, by whom, and through whom a thing is, Rom. 11. And so all things are from the Father, by the Son, through the Holy Ghost, who receiveth and giveth a procession to things; so that there is but one God the Father, 
1 Cor. 8.6.  and we in him; and one Lord Jesus Christ, and we by him; and one Holy Spirit, and we through him.  Mathe. 
But this is hard to conceive right, and dangerous to conceive wrong. I desire a rule or two to direct me aright in the conceiving hereof.  Phila. 
1. That you are to believe the divine essence to be one, yet the persons to be three, and every person to be God and Lord, and yet but one God, because but one essence, as there is but one humane nature, though divers persons therein.  
2. That these persons are not before one another in time, but in order, nor greater than another, but coequal.  
3. That these three persons communicate the divine essence one to another, but not their personality; for the Father is not the Son, nor the Son the Father; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet Esa. 9.6. the Son is called the everlasting Father, but not in regard of his person, but his essence which is all one with the Father.  
4. That in those works of the Trinity which are wrought towards us, though one person be entitled to it more than others, yet all of them hath an hand therein, though one more especially. As the Father creates, yet so as by the Son through the Spirit. The Son redeemeth, yet so, as sent from the Father, and conceived by the holy Spirit. The holy Spirit sanctifieth, yet so, as through the Father by the Son, breathing his holy graces into us.  
5. That the Father is the fountain of the personality, but not of the essence, for therein they be coeternal.  
6. They all flow from one and the same essence, as the light of the Moon, and that of the air is from one Sun, and as three rivers from one fountain.  
7. That they have a mutual emanency one in the other, and an eternal emanency one from the other; for they be each in each; 
Aug. de Trin.  Christ is in the Father, and the Father in him, and the holy Spirit in both; so they be all in each: For the Son is in the bosom of the Father, and the Father in the Image of the Son, the holy Spirit in the breath of each, and they both in his operations. 3. All in each, for one is possessed of the other. 4. All in all, the whole essence being in every person: And yet 5. But one in all because all three are but one God. And take heed of thinking therefore 1. That there is no God. 2. That there be no persons in the God, but only relations, 
Socin. Patrisp.  offices or dispensations. For so we may count the Father to suffer, not the Son, for our redemption. 3. That they be only like one another in substance, 
Arri. Eunom. Tritheit.  but not of the same substance, or of an unlike substance, but of one and the same substance. And take heed of thinking they be three gods, for there is but one God in essence, though three persons in subsistence; one God in being, though three persons in the manner of that being. Nor may you like the Mahometans, acknowledge one God without persons; or like the Indians, deny the Son of God, 
Mahom. Indians.  because than they say God must have a wife. These people only understand carnal generation, not spiritual; and in what they know naturally, therein they abuse themselves, 
Judas ver. 10.  and speak evil of what they know not: For they perceive not how the soul begets children, namely, the thoughts and words without female conjunction. This high knowledge of God should teach us to admire him whom we cannot comprehend, and therefore to serve him in faith, fear, and reverence, Psal. 2.11. especially in his Temple and service; 
Psal. 138.  and so say with Job, O Lord, what I know not do thou teach me, so that in thy knowledge I may find felicity. We must not think this knowledge to be superfluous, since it is life eternal to have it, 
John 17.3. Mat. 16.18.  and that Christ so much approved St Peter for acknowledging it. I know all men cannot apprehend this alike; yet if we desire that Christ would show us the Father, John 14.8. and that we may have his Spirit, he will not deny it to him that asketh him; especially if we lament for the loss of the excellent knowledge, no doubt he will reveal so much of it to us, as shall acquire eternal life.  Mathe. 
What means hath God given us to know him by?  Phila. 
Two means; his Works and his Words. His Works, 
Natura, naturans, & natu● rata.  and the book of Nature, naturated by the power of God. His Word is the book of Nature naturating, i. of God himself, without which revelation man cannot apprehend God at all, or very darkly. The reason whereof is, 1. Because Adam seeking curious knowledge beyond the light which God gave him in nature, he lost that light of God which by nature he had, and despoiled himself of that image and character of God, which God had impressed upon him, and so fell into false conceptions of God in his generations, and by himself into a more obscure apprehension of him in his time. 2. This dark knowledge of God in man, ariseth from the depravation of his affections, which desires to know God sensibly, as men behold Princes, which cannot be in this world, 
1 Cor. 15.  no more than flesh and blood can inherit heaven till it be mortified by death, and fermented in the grave, and refined at the resurrection. Moses desire was exuberant to see God's glory in visible appearance: For though God was pleased to be represented by Angels in shapes of men in the Old Testament, yet he hath no shape; For to what will ye liken me saith God? 3. Men being not read in Scriptures, are oftentimes driven (by some accidents in the world, and change of times, and strange events above or beside reason) to think that either there is no God, or else that God is not just. 
Psal. 37.36. Psal. 73.1, 2, 3. Wisd. 1.1, 2.  4. Because we find all things fall alike to all, and a natural succession of things to be as they were always; so they think we are all born at adventure, and all things come by nature or fortune. 5. It comes by the devil's craft, deluding men with vanity, and making them not to think of God, and so bold to perpetrate horrible sins, through blindness and hardness of heart, whereas if they did but consider Gods ways and footsteps in Scripture, in making all things, and in disposing them to their several ends and orders; the rare knowledge given to man above other creatures; the peace of his mind when he doth well; the terrors of his conscience in doing ill; the impression and stamp of Elohim upon his Magistrates, whom he calleth Gods; the strange vengeance following wicked men, to them whom temporal Judges either do not, or cannot punish. Besides, prodigious signs in heaven of future calamities: So to see monstrous births, terrible earthquakes, which though they have natural and second causes, yet why they are not always, or oftener, or not at all, or in this place more than that, must needs be the rule of some superior power. But yet nothing of all these leads us to the knowledge of God, like the Scripture.  Mathe. 
Why so?  Phila. 
Because the Scriptures are the word of the true God, of whom, nothing can testify better than his own word and truth; therefore Christ saith, Search the Scriptures for they testify of me. Secondly, because they clearly set forth God in his nature, attributes and works.  Mathe. 
How prove you the Scripture to be the Word of the true God?  Phila. 
Because it alone doth treat primarily of that God who is Trinity in Unity, three persons in one Godhead, and of their relations one towards another, and their operations in and towards man. 2. Because it is the most ancient truth, as the true God is the ancient of days. Now what is most ancient and first is true. Moses writings are most ancient, upon which the rest of the Bible is a comment, and the New Testament is a perfect compliment, and is therefore called grace and truth which came by Jesus Christ, 
John 1.17.  because he brought to man by the Gospel, the love and favour of God; and brought the truth prophesied into fact and performance. But this Moses is the ancientest writer, 
Eupolem. Masius.  whom some call Musaeus; some Trismegistus; as some have thought, the Egyptian Serapis to be a monument of Joseph. Sure enough he was the oldest writer of divine Revelation, if not of any other. He lived in the time of Cecrops King of Athens. 
Aug.  The oldest writing the Greeks have, is the wars of Troy, which fell out in the time of Israel's Judges, which was three hundred years after Meses. 
Acts 7.27.  It is true, the Scripture saith he was learned in all the learning of the Egyptians; but their learning consisted rather in the hieroglyphic emblems, then in letters: And though there were Magicians and wise men among them before joseph's time, 
Psal. 105.21.  Gen. 41.8. yet they are said to learn wisdom of Joseph; and might also of the Patriarches being in Egypt four hundred years, who had by tradition the sciences from Sheth; which afterward might be called the learning of the Egyptians, who at that time had the Israelites in bondage, and so took the name of learning to themselves. But these books of Moses are most clearly divine and authentic, declaring an history from the Creation, for two thousand years forward, with excellent revelation of divine oracles, which teach men to know the true God. 3. They be the word of God, because it treateth of those works which are proper only to God, and of which none can give evidence but the spirit of God, and such as are inspired therewith. As of the creation of the world, the preservation and destruction of it, the restauration of it again; the qualifying of the Church with divine Oracles, and religious services, typical and spiritual, moral, ceremonial, judicial, honouring it with unparallelled miracles, declaring man's eternal redemption, and by prophecies, of the state of the Church to the world's end.  Mathe. 
This proof being taken only from Scripture, will not suffice some, who believe them not for their own sakes.  Phila. 
It is true; such therefore may be confirmed of the truth of them from profane writers, who testify of their truth and antiquity, if they had rather believe such then the Scriptures themselves, the Fathers or Ecclesiastic writers. For many profane Authors attest what is written in them: as Homer, and Plato, and others, 
Homer. Plato. Ovid. Hieron. Egypt. Berosus. Epolemus. Plut. in l. ratio brutorum. Vid Euseb. l. 9 c. 34. de prop. Evangel. Lactan. l. 4. c. 6.  speak of the Creation; others of the long lives of the Patriarches (as Ephorus and Alexander the historian) before the flood; others of the drowning of the world; others of the Tower of Babel, as Alydenus; so Damascenus of Abraham's travels; Plutarch of Noah's Dove; so Pliny of Moses miracles; Diodorus Siculus of Moses; and Strabo with much reverence, as well as Dionys. Longinus. The Sibyls prophesied of man's Redeemer. Suetonius in the life of Nero, speaks of Christ's miracles; and Pliny of the wise men's star; Macrobius of Herod's massacring the infants of Bethelem.  Mathe. 
All this proves only the historical part to be true.  Phila. 
If we believe the history to be a divine truth, we cannot well doubt of the doctrinal part being interserted one with another, and both of them equally attested by divine miracles, both of Moses, the Prophets, and Christ and his Apostles, which miracles being from the divine power, would never have been produced to attest false doctrines in Scriptures; therefore the Scriptures, in doctrine, as well as in history, is the word of God. But beside the rare modification of them showeth them no less: For though they transcend reason, yet they deliver nothing contrary to right and pure reason, nor any thing contrary in nature, though things above nature. Again, the doctrinal part of them is agreeable to the nature of God is who Goodness, Righteousness, Love and Truth, and Holiness; yea, they discover to man all his secret corruptions, which is the property only of God to do; nor doth it in any thing contradict itself (being rightly understood) though written by divers men in divers ages; and therefore surely were indicted by that one eternal Spirit, who is Unity in Verity, as well as Unity in Trinity. Farther, it shows man a way to be saved from sin and damnation, without annihilating the Justice of God, or making his mercy degenerate into fond pity for want of satisfaction to his justice; and this surpasseth the wisdom of Angels and men; yea, the effects of it are divine, for it brings rest to a troubled mind, which no book else can do; and satisfieth man's knowledge in things worthy of faith, and affords as much and more reason why we should believe them, than any book beside: Therefore the wisest and soberest men of all ages, have consented to it, and thousands of godly Martyrs have sealed it with their pious lives and constant deaths. 
Vid. Martyrol.   Mathe. 
I pray give me some proof, that the Scriptures have as much reason, and more to be believed, than other writings.  Phila. 
1. Because we can find no just exception against the Writers, in regard of their abilities, or their integrities; and upon the same ground we believe all other Historiographers. But if you say you know not whether those are the Authors of the books, that are entitled to them, as Moses and Paul, I say you have as much reason to believe that, as that any ancient writer is the Author of his own book. 2. We may rather, and ought rather to believe them than others; not only because of the excellency of their matter, as I said before, but also because the Authors of them had no self interest in writing these books, as either of gain or glory, favour, or the friendship of men; nay, they were content with labour and travel, poverty and persecutions; scorns and infamy; misery and death: Therefore certainly they be the Word of God, 
Cyril. 10.  and so to be believed. To call the Authors of them into question, were to outdo Julian the Apostate, who would not deny that; 
Luc. Philo.  and scoffing Lucian, who did not deny Paul to be the Author of the second Epistle to the Corinthians, twelfth chapter, though he scoffs at his professed ecstasy. Indeed, they may challenge as much belief of their authors in this point, as any writing, both because they have been so successively delivered, continually so mentioned, and generally so acknowledged by all parties.  Mathe. 
Doth God declare himself in all the books of Scripture alike.  Phila. 
No, but in some more historically, as in the five books of Moses: In some more my stically, as in the Prophets: In some more clearly as in the New Testament; but in all instructively both for faith and manners perfectly and sufficiently.  Mathe. 
Why are some called Canonical, and some Apocryphal books?  Phila. 
They are called Canonical, which are the rule of faith, and manners, namely, for us to believe and practice, and they are numbered by the Church to begin with Genesis, and to end with the Prophet Malachy, for the Old Testament: And the New Testament gins with St Matthew, and ends with the Revelation of Saint John. And all these are the subject of our faith, but not all for our practice.  Mathe. 
Why so?  Phila. 
Because many precepts in it are temporal, as the Ceremonial Law; some for the Jews particular state only, as the Judicial Laws; the equity whereof we may observe, though not according to the letter, as we are bound to observe the charity, which is the end of them, though not the exact severity. So many holy men had dispensation in those times, which is not competent with us; Abraham to make his half sister his wife; jacob to have many wives, which is not competent with other ages, 
Mal. 2.15.  and therefore reproved by the Prophet. So neither are those actions imitable, which many were agitated to by zeal and fervour of spirit, for God's cause; as that of Moses, to excite one brother to slay another; nor that of Phineas in transferring Zimri and Cosbi; for what actions are exorbitant from common Law, are not to be made exemplar.  Mathe. 
What may we judge of those that are called Apocryphal books?  Ph. 
We are to think them as helps to understand Scripture in many places, especially Solomon, 
Wisd. and Eccl. Judith, Toby, Esdras, Mac.  and to know the State of the Jews before the Prophet Malachies time in their captivity, and after it also. And so neither to contemn them, nor yet to build our faith upon all things there written (as the Church of Rome injoineth people to do under penalty of a curse) as we are to believe the Canonical Scriptures; 
Conc. Trid.  but to try what analogy they hold with truth, and so make use of them, as in Heb. 11.35. takes an instance of faith from the mother of seven sons, 2 Machab. 7.7.  Mathe. 
Some make doubt of the Scriptures Canonicalness, because they say there be more books in the world than we have inserted in our Bibles, and all that we have in our account Canonical are not thought to be so.  Phila. 
You need not trouble yourself with that, but rather make an holy use of that we have by building ourselves up in our holy faith, and thank God that he hath reserved for us by his Church, a copy of sacred writ, sufficient for our salvation, which is written that we may believe, and the rest lost or left out, 
John 21.25.  that we may not look after more than is necessary. The Jews reckoned but 22 books of the old Testament, we find more, 
Joseph. cent. Appion. Vid. Concil. Lao. de lib. Canon. Magd. cent. 4. fol. 838. c. 4.  yet they contained as much as we have; but their compiling differed from ours. And these were consigned by Ezra the scribe, after the return from Babylon in the time of Hag, Zachary, and Malachy, all in Hebrew: Which tongue though it be a good sign of Canonical Scripture, yet it is not the only sign (for many of the Apocryphal books were so written at first, as Ecclesiasticus seems to be by the Preface a book of great worth, and next sure to the Wisdom of Solomon: So Tobit and the fourth of Esdras) but rather the consignation of the Jewish Church, and their continual receipt of them for such. 
Atha. in Synop.  So some writ of more Psalms of David than 150. but if we should admit of more, I fear it would encourage many self conceited men to make Psalms too, under pretence that they had the spirit of God as well as David; as did some in the Council of Laodicea, 
Conc. Lao. ut supra. c. 59  and urged for it, joel 2. your sons and daughters shall prophesy; which Council excludes, or at least omits, the Epistle to the Colossians, and the Apocalypse; yet it reckons 14 Epistles of St Paul's, of which that to the Colossians must be one, or else there is but 13. 
Kirstonius in Arab. notes on the Evangel. Calv. vid. Bod. method hist. c. 7.  And why the Apocalypse was left out, it may be was because more lately written and divulged; except the Council were of their minds, who reckoned it Apocrypha; or theirs who slighted it, as Ambrese did Persius the Satirist because of its obscurity. We read also of the Gospel of St Thomas and St Bartholomew; all which is nothing to us so long as we know that our old Testament, and the Jews, agree together still, and are the same they were in the time of Christ: And for the New Testament we have those that have been generally received as Orthodoxal by the Church, and for 1300 years together, consigned as Canonical by the Councils, as Nice, Laodicea, and Carthage.  Mathe. 
But whether have not the jews corrupted the old Testament?  Phila. 
1. 
Aug.  They would not certainly out of envy to the Gentiles, rob their own posterity of the truth. 
Philo.  Beside, they held it as a sin inexpiable so to do, 
Polanus leb. 1. cap. 37.  and would die an hundred deaths rather than change one jot of them. They know also that the world was created for the Scriptures sake, and therefore the world would be turned to a chaos, ere they should be altered; and so they were faithful trusties, Rom. 3.2. But  
2. They could not do it; for there was so many Copies dispersed, by reason of their dispersion over the world, that it was impossible to corrupt it. 
Bellarm.  Beside, certainly God would not suffer that to be corrupted, by which he meant to save the world; and therefore Christ said, 
Luke 16.17.  that not one iota should perish till heaven and earth passed away, Mat. 5.18. And  
3. They did not; for than they would, above all other places, expunged, or altered those that related to Christ; as Esa. 7. ver. 14. Behold a Virgin shall conceive, 
Gnalemah Bethulah.  not a young woman; for that had been no wonder, nor worth the world (Behold.) So Esa. 9.6. To us a child is born, and a Son is given, called Wonderful, etc. Nor did they deface his passion, though they deformed him, foreprophecied so clearly, Esa. 53. 
Bellarm.  Which words in their own language do more forcibly convince the Jews, than the Vulgar Latin doth; as in Psal. 2.12. Kiss the Son, 
Nesheku Bar.  i. embrace Christ, not Discipline: And therefore certainly the Old Testament was not corrupted by the Jews.  
4. Our Saviour never charged them with corrupting the Text, but only with misunderstanding, or misinterpreting; nor any of the Fathers in their writing against them, 
Just. Marr.  except one, for wronging the Septuagints translation: So that it is void of corruption, however in the reading there may be some variation, yet no deprvation of the Copy.  Mathe. 
But methinks they deliver things impossible, and some things contradictory, and some things in them seem doubtful, in regard of difference of text and margin in the old Testament, and diversity of readings in the new.  Phila. 
Not things impossible to him whose word it is, who to his works requires our faith, more than our understandings, else his works did not exceed magicians. 2. Nor is there any contradictions in them, if you observe the rule of contradictions, which must be a assertion of the same thing at the same time, according to the same part, notion or apprehension. You must know therefore that there is a vast difference between Scriptures and other books: For they do not omit somethings out of mis-knowledge, as other books do, nor at all contradict themselves; but sometimes things are omitted for mystery sake; as Moses, a most accurate describer of Genealogies, leaves out the Father and Mother of Melchisedeck, that he might be a type of Christ to Abraham, and all others. For Christ considered simply as God, had no mother, and simply as man he had no father; not that Melchisedeck had no generation, though not in the Genealogy. 
Heb. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid Arab. caten. c. 31. fol. 67 etc. 30. fol. 66. at a.  For we may find in some Eastern writings, that he was the son of Heraclim, the son of Phaleg, the son of Eber. So sometime that is set before, which is done afterward to stir up our diligence to search, as 1 Sam. 16.21. Saul entertaineth David, and loveth him, and chap. 17.55. Saul enquireth whose son he is. So there is great difference between Moses Genealogy from Shem to Abraham, and of Luke's from Abraham to Shem, in which we find two Nachors, 
Gen. 11.  and two Canaan's, Luke 2.34, etc. So Heber to be the son of Nachor, whom Moses sets down for the son of Selah, which differences may be reconciled by comparing the Hebrews account with the Grecists or Greek Jews, who very likely have made the mistake. So by the Genealogy of Matthew, Jacob is joseph's father; and by St Luke, Heli is his father; but jacob was his natural father, and Heli his father in law, 
Mat. 1. Luke 2.  by having Mary to his wife. The doctrine of Scriptures also seems to vary, but doth not, and is reconciled by distinguishing, as St Paul saith, faith only justifieth; and St james saith, works justify, that is faith only justifieth by applying Christ's merits to the soul, but faith alone justifieth no man's christian profession, but that is justified by works in the sight of men, and faith itself is also approved by them. These differences do vindicate the Scripture from any politic or crafty design, that the authors had to impose upon men a sounder belief by continuing all circumstances most precisely without any appearing difference. 3. 
R. Moses, B. Maimon.  As for any diversities of readings in the Text and Margin of the Old Testament, there be ways and books of directions enough to reconcile them, the marginal notes being put down by the members of their great Synagogue, 
Manasseh B. Israel, his Conciliator vet. Testam. R. Isaac, Jacob, and Elias Levits, a modern Jew.  who made the consignment of the Canonical books, such as was Daniel, Ezra, Haggai, Zacharie, and Malachi, and that not because the Text was doubtful, but for some mystery.  Mathe. 
But we find divers books rejected by some Churches.  Phila. 
If they rejected them upon reason, no doubt other Churches found as great reason to receive and hold them, and I know not why one reason should not prevail with you to hold them, as well as the other to doubt of them. I know Ecclesiastes is condemned by some, as a book maintaining Epicurism; but it is rather solomon's recantations in the beginning, crying down all for vanity; and in the end, concluding the sum of man's duty. Others takes the Canticles for a love-ditty, made to Pharaohs daughter; but many of the expressions of it are not compatible with womanhood nor beauty, Cant. 7.4. It is rather a spiritual song, full of Antiphona's, and Responsories, betwixt Christ and his and his Church. 
Rab. Abr. Aben Ezra. in cant. cap. 1.  The Jews that best knew their own Canon, say, that it is abominable to think that this book treateth of venereal matters. Indeed it is the rarest and most excellent, not only of many which Solomon made (to whit) as some say 1005. but also the best of any other in sacred writ, because it containeth in it doctrine of all sorts. 
Porphyr.  So some say the Prophecy of Daniel is but an history written after the things there written, were done (namely) in the time of Antiochus, but indeed the book was delivered to King Alexander by jaddus the high Priest, 150. years before that time. Others refuse the Epistle to the Hebrews, because it hath not the name of the author set to it: They may as well reject the Book of judges and Ruth. But this Epistle was always received in the Greek Church; as for the Latin Church it makes too bold with Scripture to put in or to dash out of it at her pleasure. So some have questioned the Epistle of St james, and Peter's second Epistle, and john's third Epistle; yet upon debate they have been received, and therefore now the less to be doubted.  Mathe. 
But some regard Scripture, not to be the word of God, the more for the Canon: 
John 1.1. 1 John 1.1. John 6.63.  For they say the Word of God is God himself; and that Christ the Son of God is the Word, and that God's word is Spirit and life, not the letter; for the letter killeth.  Phila. 
You may easily answer these thus. Ask them from whence have they these arguments against the written Word, but in the written Word; If they allow not the written Word, from whence they have these to be the word of God, their arguments against the written Word are nothing. If they do allow it so to be, than they make God to fight against himself. We know that a word of God there is, that may be called himself; As 1. The Word essential in the divine mind; 
Genesis 1.  as when God said, i. the Trinity said or determined, Let us make man: This word cannot be any thing but God, nor divided from God, no more than thoughts can be from our minds. 2. Hence is the Word personal; and so Christ is the word begotten before all worlds, by whom the world and all things were made, and he is called God. 3. Hence is the Word prophorical, or enuntiative, which God giveth by his spirit divers ways to men; as by visions, dreams, inspiration, and by an audible voice, this is not called properly God, though the fountain of it, the holy Spirit, be God.  
The first of these words is immanent, and consultative. The second is emanent and generative. The third is proceedent and communicative, and therefore communicates Gods will declaratively to certain men who spoke and wrote as they were inspired by that divine spirit, whose writing the Scripture is, and is as improperly called God, as God may be called the Bible. The fourth is the word operative, or efficacious, God's spiritual benediction of it to us. But these men must pretend to some hidden way to make the world wonder a while, and at last to smile at their simplicity, who are not content to hear God speak in his word, but must turn the word into God himself, and so make him or it a kind of Idol.  Mathe. 
But men doubt it, because their translations are differing.  Phila. 
Either the Scriptures must be translated, or else are never like to be known to the world abroad. 2. They must be translated as every language will bear, or else they will not be well understood. 
Vid. Preface to Ecclus.  Now being so done by the Church, they must not be suspected by the children, that their mother the Church would put poison in their milk, or else they must try by learning the first language, 
Hierom. in lib. cont. Helvid. Aug. lib. 15. de Civitate Dei. cap. 13.  whether it so or no; and in the mean time receive them thankfully as they be and as doubts arise, inquire for satisfaction: And if this rule be not kept, we shall believe either many, or not any, and be of many religions, or of none. Truly it is a lamentable case that children should suspect parents (and more for the Church to give them cause to suspect) her: 
Deut. 17.  For God commands the Jews to sit down silent upon the definitive sentence of the Priests, and no doubt so must we upon the Churches, unless we mean to believe ourselves more than either Church or Scriptures. The variety in translation, makes no considerable difference in the sense; but like descant in Music, makes the ground plain note seem more grave and full, or like the variation of the compass, makes the Pilot more studious to steer his course.  Mathe. 
Of what antiquity is the translation among us Christians.  Phila. 
Long before printing. 
Bed. lib. 1. hist. cap. 1.  For Bede tells us it was in five languages of the Britain's. And Vphila Bishop of the Goths, translated it for his people. Such Copies were among the Armenians, Russians, 
Socrat. lib. 4. c. 33. Eccius cap. de miss. Lati. Agrip. de vanit. scientiarum  Ethiopians, Dalmatians, and Muscovites. And these translations were allowed by the Nicen Synods decree, that no Christian might want a Bible in his house. So Chrysostom exhorteth people of his time, Hom. 9 in Epist. Colos. and rightly calls them the physic for the soul. And therefore we were better to lay out money, then want health, and sell our cloak then want a Bible, and have as good opinion of the Church's translation, as of a Physician's prescription, or an Apothecary's composition. In this case we must believe ourselves, or some body else, and why not the Church thy mother, and thy nurse. It is a great judgement of God upon men, when they suspect the learned (whose lips preserve knowledge) and believe the ignorant, and so the blind leads the blind. I know some say the Apostles were ignorant men; so they were at first, but after Christ and the Spirit had taught, I think they were the most learned men in the world. In vain do men therefore preserve idiots before him to whom God hath given the tongue of the learned; or to suspect antiquity, and trust novelty, and love to hear no more than they know already, and so bring the Scriptures into question, the Church's doctrine into suspicion, and the true knowledge of God to be disregarded. For we have little reason to mistrust the Church's translation, except she be notoriously proved to be a deceiver, and a patroness of adulterous faith, or maintain opinions contrary to the truth, of which the Church of Rome was guilty, and from which the Protestant Church is refined, of whose fidelity if we now doubt, we must either fall to Atheism, or back Papism, or be overrun with Barbarism.  Mathe. 
But how shall we find the sense of Scripture?  Phila. 
If you mean in things necessary to faith and manners, 
Esa.  their sense is plain to an ordinary capacity, as was prophesied. If you mean the sense of difficult places, there if we use diligence, and yet fall into error, there is no danger in it, because it is not necessary, and therefore he that erreth, and he that erreth not, may both be saved, holding the points necessary to faith and fact. If men therefore would look upon Scripture, not as the tree of knowledge with the eye of curiosity, but as the Tree of Life, affording all things necessary to their salvation, 
John 15.26.  the saving sense would soon be found; especially if men when they read would pray for the spirit, who can best explain his own writing; 
Mat. 11.25.  for they are indeed spiritually discerned, 1 Cor. 2.12. So if they would lay by carnal thoughts and self opinion, and receive it with meekness, as a little child, or a new born babe purged from the corruption of our natural birth by repentance, and preparedness to believe the Gospel, for no other end then for god's glory, and one souls happiness, not desiring so much to increase, as to better conscience.  Mathe. 
But if I doubt of thesense, who shall be judge?  Phila. 
If the Scripture be a perfect rule to judge, there needs no other judge of it; And if it be not a perfect rule, who can one trust to judge in matters of faith, having no perfect rule to judge by. The sense therefore is found by analogy, and lying parallel with other parts of Scripture, and with those axioms collected therefrom, and generally agreed upon. Therefore if any sense that I gather from it, run contrary to the Lords Prayer in matter of devotion, or to the Commandments, in matter of action, or to the Creed in matter of faith, I may suspect it; so if that sense cross any other place of Scripture evidently, that sense may justly be thought to be adulterate: Surely S. Paul aimed at some such thing, when he bad Timothy hold fast the form of sound words, which if men do, they may hold both peace and truth. For as a natural man finds out a truth by reason, so doth a Christian find out saving Truth, true Religion, and a true Church by the Scripture, which is the perfect rule for that purpose, and so it may be a judge of those things now, 
Rom.  as well as it shall be at the last day; and as well as man's reason nature or by art may be a rational, though not a personal judge of other things.  Mathe. 
What need have we then of Preachers?  Phila. 
1. To remember people of what they have been taught. 2. 
Heb. 2.1. 2 Pet. 1.13.  To stir them up to do what they have not practised. 3. To confirm and establish them in what they have believed, Acts 8.14. and cap. 14.21, 22. 4. To convert those that are not converted. 5. To edify and build them up farther in the knowledge of God, and Jesus. Christ, Acts 20.32. 6. To explain difficult places of Scripture, 7. To confute the adversary to truth. 
Isa. 54.13.  For though it be prophesied they shall be all taught of God, which, John 6.45. Christ makes good and expounds it, ver. 46. not that any one hath seen the Father, that is, immediately taught of the Father, but by that more clear medium, the Son of God and his Ministers, which the world never knew before, which ministry must stand to the end of the world, 
Mat. 28.20.  till the mystery of God be finished, and the number of the elect be accomplished. It is a great presumption for men to think themselves above Ordinances: They may be in higher forms of knowledge, and holy experience, than some other Christians, but so long as they are in Christ's school, no doubt but there will be something to be learned, 
Ephes. 4 13.  whether they be scholars or masters, till we come to the measure of the stature of Christ.  Mathe. 
How do the Scriptures set forth God to us?  Phila. 
By his attributes or qualifications, which both the nature of the Godhead, and natural reason will acknowledge to be in him, whereby it apprehends him; for God being infinite cannot be fully apprehended nor defined by us; but his nature is known by way of eminence; as whatsoever good I find in the creature, I attribute the same to God in the highest degree. 2. By way of negation, and so whatsoever deficiency I find in the Creature, I deny any jot of it to be in God. 3. By causation, because when I see the creatures, I cannot conceive they made themselves, but were caused by some being far above themselves; and thus even natural men are led unto God. But the Scriptures set him out more clearly to us in his essence, and his attributes.  
1. That he is an essence most highly perfect, therefore called Jehovah, I am that I am, signifying that he is Being in himself, of himself, 
Exod. 3.14.  and by himself, and so is the principle of all beings, in whom all things live, move, and have being, and so he is justly called Essence. And that this essence subsisteth in three persons, Father, Son, and Holy Spirit, who in heaven bear record to the Scriptures truth. 
1 John 5.7.  And in regard of this plurality of persons, God is called Elohim, Lords.  
2. The Scripture sets him forth to us by divers attributes, by which we have a clearer apprehension of him to our capacity, which cannot in any one word apprehend his nature. Now some of these we find in the creatures, others not; for some of them cannot be communicated to any but himself.  Mathe. 
Which are his incommunicable attributes, and what use can we make of them?  Phila. 
The first is simplicity of essence, by which we know he is uncompounded without parts, matter or form. 
1 Tim. 1.7.  The second is his infiniteness without measure, quantity, 
Psal. 145.3.  or determination of time and place, or quantity, virtue, power. 3. He is eternal without beginning of time past, or end in respect of time to come. 4. 
1 Sam. 13.23.  He is immutable without alteration or corruption, change or shadow of change. 
Jer. 23.28.  5. He is unmeasurable without circumscription of place, without increase or decrease, within and without every place, 1 Kin. 8.27.  Mathe. 
Of what use are these to us?  Phila. 
1. If God be purely simple, than we know thereby that God is but one, and full of all perfection; that he is true and sincere in his promises, nor can deceive any; from which consideration ariseth the certainty of our salvation. It teacheth us also to avoid hypocrisy, and embrace sincerity, oneness, and singleness of heart and soul, and to strive to be like God, only without mixture of sin in our affections. 2. If he be infinite, then to admire his greatness and his goodness, his love and his mercy, and to love him infinitely for it. By his eternity I have assurance of an election before the world, and everlasting life after it, in him who hath neither beginning nor end. His immutability calls to us for unchangeableness in our faith, hope, and charity, by any crosses or afflictions which are all sent from God that is immutable in his love and promises. So his immensity and ubiquity ought to confirm us in his providence, because he is a God not only near, but a God also afar off, and to avoid sin because we are always in his sight, especially hypocrisy, because he is within us, as well as without us, and also to fly superstitious worshipping of Saints or Angels, since he himself is near to all that call upon him.  Mathe. 
Which are his incommunicable attributes?  Phila. 
Those whose shadows we find in ourselves, as life, wisdom, will and power, which are to be conceived in God, absolutely, abstractively and essentially, as that he is life itself, wisdom, freedom, and power itself; not as they are in us finitely, imperfectly and mutably, but they are spoke of God for our capacity sake, without which terms we can understand nothing of God.  Mathe. 
Why? what do we know of God hereby?  Phila. 
1. By life we understand Gods most simple and infinite activity, by which he doth please to act himself and all things else. And this argueth him to differ transcendently from all feigned gods, and creatures, which have their life only by his communication of life to them, yet not as the eternal Son who hath life from the Father by immanency in him, and by emanation from him, but by participation, 
John 5.26. John 1.4.  not of himself, but of some virtue from himself. Therefore as God the Father hath life in himself, so hath he given the Son to have life in himself, and this life is the light of men, and through the energy of the spirit, quickeneth all things that hath life: For as God made the Sun to be the centre of light natural, so he hath ordained Christ to be the centre of life natural in the creation, and also the centre of spiritual life in regeneration, by which we come to be partakers of the divine nature, and so finally of life eternally. 2. By his wisdom we understand, and is signified unto us, that God knoweth and understandeth all things infinitely, and most simply, plainly and distinctly at once, not successively, or discoursively, and therefore prescience and foreknowledge, and remembrance, is improperly attributed to God, saving for our understanding. This attribute teacheth us that all wisdom in the creature, comes from God; 
Jam.  not to fear any troubles in the world, raised by Satan, or wicked men, but resolve to endure with patience, because they are permitted by the wise God for ends best known to himself: for he knows of them, sees and smiles at the madness of men, who like foolish children desire of their fathers, knives and daggers, which having got, they wound others, and themselves worst. 3. By God's will, is signified Gods infinite free approbation, or disallowance of what he wisely knoweth, to be approved or disallowed; so that he neither gins to will what once he would not, nor can be hindered to do what he will. Now this will hath divers terms in Scripture, according to the divers objects of it. As 1. Truth, because he willeth constantly what he willeth, Rom. 3.4. So goodness, because he is willing and propense to do good to his creature. So Love, because he is willing to approve what is good, and to be well pleased with it. So hatred, because he is not willing to allow evil, but is most willing to punish it, because he doth detest it. So his justice, because he is infinitely willing to do right, as to reward the good, and punish the evil. So his mercy, because he is infinitely willing and ready to pity the miserable, Jer. 33.11. So his wrath, because he is inclinable in his will to punish sinners. So his purity showeth his will is bend to love holiness, but to hate all filthiness both of flesh and spirit. 4. His power showeth that he is infinitely endowed with efficacious faculty to do whatsoever he will; for there is no limit to his power but his will. Therefore we cannot doubt of his promise, or despair in adversity, 
Psal.  since his will is to help, and his power followeth his will.  Mathe. 
How may we consider of God before the world in which he revealed himself to man?  Phila. 
God before the world lay hid both in his essence and subsistence, yet being a Trinity coessential in Unity, with afflux, but determined in time to show himself to be Unity in Trinity, by emanation, and by energetical operations in nature, grace and glory; the Father appearing as the fountain of nature, the Son as the fountain of grace, and the Holy Ghost of glory, both in giving the earnest of it, and then working us to the consummation of it; so that God is to be considered absolutely in essence and unity; relatively in subsistence and coessentiality.  
In consideration of which subsistency, I conceive that the world; by these divine persons was contrived, the being, preserving, and translating of nature; which nature consisted of intellectual creatures, as Angels, and of rational creatures as men, and of bruits, as the sensitive; of vegetatives as plants, and of other entities and realities that have neither of the former faculties.  
Now those things that wanted those faculties of Will and Understanding, they needed nothing but his providence to preserve them in being, or to change them as they waxed old. But as he determined to make natures intellectual and rational, consisting of will and understanding, so he determined, that either he must be made absolute to stand by their own innate power, which none can do but the Creator, or else they must be forcibly supported by his power, to stand against the natural liberty of their will; and this had been to stand whether they would or no, which had not been an estate compatible to an intellectual, rational, and voluntary service, requisite to such a creature.  
Therefore the most wise God intended before the world to make Angels and men, 
Bern. Non in tuto, sed in cauto.  not in a secure but cautionary estate, not in absolute steadfast glory, but in designation to it, i. conditionally they kept their created estate; but foreseeing that this cautionary estate must necessarily depend upon the freewill of that creature, and that freewill would sway them to depend on themselves, or somewhat else beside the Creator for happiness, he consults how some of them at least might be saved to glorify him, and be glorified of him.  
This consultation was concluded by the eternal Son of God, by an eternal covenant with the Father, 
1 Pet. 1.20.  that those intellectual and rational creatures, which shall depend upon his grace and favour, shall be preserved in their estates, as they were created, or else redeemed if they fall from it. This stipulation is accepted of the Father, and he is set as the first born of every creature, 
Colos. 1.15.  not that he was first created himself, as Arrius thought, but set so in regard of excellence of priority by eternal generation, 
Colos. 1.16.  and of superiority, the whole family of heaven and earth depending upon him for creation, and the creature intellectual and rational for adoption. So Rom. 8.29. he is called the first born among many brethren. Now the Covenant being made, and the whole family of heaven being created by him and for him, he is first proposed to the Angels for their worship and dependency. Lucifer and his complices and faction, 
Heb. 1.6.  liked independency better, and chose rather to stand by their own created perfection. From whence arose the battle of Michael and his Angels, 
Revel.  against the Dragon and his Angels, which St John saw had been, and would be to the end of the world, in a mystical sense, and that in time he should be cast out of the heaven of the Church, as he was once out of the heaven of the blessed. The other Angels stood by, depending on favour and grace, and doing to him as to their chief Lord, suit and service; and these are called the Elect Angels, 
1 Tim. 5.21.  because God in his Son elected them to be conserved by him. These Angels are at his disposition, and therefore are said to be sent forth as ministering spirits to the heirs of salvation, Heb. 1.24.  Mathe. 
Whether are all Angels of one and the same degree?  Phila. 
No, for they have divers names given them, Col. 1.16. thrones, dominions, principalities and powers. So Angels and Archangels, Cherubins and Seraphins, which argueth divers degrees or effices. 
Trithem. Cor. Agrip.  Some learned men have written, that God hath committed the ordering of the world to seven chief Angels, especially as he hath subjected natural bodies to the seven planets in chief. Indeed we read of such in Scripture, 
Dan. 10. Luke 1.  as Michael and Gabriel, who saluted the blessed Virgin Mary. And St John in Rev. 1. wisheth the Church welfare and peace from the seven spirits before God's throne, which doth not lead us to worship them, but only that we may wish health to the Church from God, 
Drus. & Beza Not. in N. T.  and all the instruments he useth to that purpose.  Mathe. 
What determined God of man before the world?  Phila. 
Surely as the Son of God did stipulate with the Father to be the conservator of Angels; so also that he would redeem mankind if he fel. This was the mystery hid from ages, Col. 1.26. and Rom. 16.25. from the beginning of the world, & performed toward the end of the world, when Christ in due time died for the ungodly; which St Paul tells Titus, was the hope of eternal life, 
Tit. 1.2.  which God who cannot lie hath promised before the world began. If you ask to whom God could then promise it? I say it was promised reciprocally of the Father to the Son, by acceptation of the Sons offer of himself, to satisfy for those that were elected, according to the foreknowledge of God the Father, 1 Pet. 1.1.  Mathe. 
What use may we make of this knowledge?  Phila. 
To labour to know God, who knew us before we were, and gave us so full a perfection in Adam, as a creature was capable of; and foreseeing that we being left in the hands of our own will, we would choose our own way; yet he before the world by an eternal covenant with his blessed Son in his bosom, ordained a means to save us by a full and plenteous redemption, that so if we could not be happy by obeying, yet we might by believing; if not by justice, yet by mercy; if not by our deserts, yet by Christ's merits, by which we attain so great honour, that those Angels that never sinned, 
Heb. 1.14.  are yet made our servants to minister to us. And the rather we should endeavour to know him, because now he may be known, though in former time he hide himself, yet now he hath revealed himself, not only by his attributes in Scripture, but also in his Son, 
Heb. 1.2.  by whom we may apprehend him by operations in himself, and toward us.  Mathe. 
What are the operations of God in himself?  Phila. 
They be such as concern the three persons among themselves in relation one to the other, as the Father begetting the Son eternally, 
Opera ad intra, or divisa.  the Son giving from the Father procession to the Holy Ghost, and the Holy Ghost receiving this proceeding, and returning the glory thereof to the Father and the Son, so glorifying themselves in themselves. This operation never had beginning, nor never shall have ending, because God can never cease to be what he is in essence, nor as he is in subsistence. Now these operations distinguisheth one person from another, because in these what the one doth, the other doth not: The Father is not begotten, but the Son, and the Holy Ghost proceeds from both; for Christ sends him from the Father, 
John 1●. 5.  John 15.26. And this is part of that glory, which Christ saith he had with the Father before the world was.  
But beside this, God may be said to have other operations in himself, 
Opera ad extra, or indivisa.  which are common to all the three persons. And these are said to be either internal or external.  
The internal are such as his prescience and predestination, 
Interna.  by which he decrees all things to their proper ends, and man also; and this is an operation wherein the whole Trinity hath an equal hand, wherein is contained the whole counsel of God, 
2 Tim. 2.19.  which is the firm foundation on which every thing depends, and by which he knoweth among men who are his. And by this determinable counsel, Christ was delivered into the hand of wicked men, and men are predestinated to the adoption of children in Christ Jesus according to his will; and so by him we obtain an inheritance, 
Acts 2.23. Eph. 1.5.  being predestinate according to his purpose, 
Eph. 1.11.  who worketh all things after the counsel of his own will. And so he hath saved us and called us to an holy calling, not according to our works, but his purpose and grace which was provided for us in Christ, 
2 Tim. 1.9.  before the world began. In whom those that he foreknew, 
Rom. 8.29.  them he predestinated to be conformed to the image of his Son, which are called elect according to the foreknowledge of God the Father. 
1 Pet. 1.2.  By which we may perceive that God was never sedent nor cessant before he made this world, but had both his personal and internal operations, by which also he did in time produce his external works of creation and providence.  Mathe. 
How is predestination to be understood rightly?  Phila. 
1. Predestination and election are much of one likeness; only election argueth, that God chooseth one and not another, and predestination argueth, that God ordains some to glory, and passeth by others, though all taken out of the same nature and lump; and though both these are in the divine mind at once, yet election relates more to person, and predestination more to the means, by which those persons should be made happy: For predestination is a decree of God, 
Mat. 24.24.  causing in time such effectual grace in those that are elected, that it will infallibly bring them to glory; and therefore it is said, that the elect are not to be seduced, for it is God's pleasure to give them the Kingdom, Luke 12.32. who hath chosen them in Christ before the world, that they should be unblameable before him.  
2. You must know that predestination looks upon all men in the same condition; as Israel's father was an Amorite, and their mother an Hittite, even of those Nations whom God cast out of Canaan: But that in predestination there is such grace prepared, that makes the elect become both holy and happy.  
3. You are to conceive nevertheless, that this grace prepared for the elect, doth not impose any necessity, or violent constraint upon their wills, 
Abul. in 3. Reg. c. 12. Cant. 1.4. Aug. de lib. arbit.  but causeth a free endeavour to virtue, by a sweet persuasion of the heart, to make Gods will ours, who makes us by his divine motion, of unwilling man to become willing. Nor doth God's passing by others (called reprobation) or not electing) exclude such from all possible means of happiness; but it permits them by the freedom of their own will, to neglect, or abuse the means, which is the just cause of their damnation; 
Hos. 13 9  for man's perdition is of himself. God destinates none to sin, but to punishment for sin; and therefore predestination is not in Scripture applied to the reprobate, because predestination in Gods is of the means, i grace, and the end, i. glory: But reprobation is of the end, i. punishment, not of the means, i sin; for predestination doth direct a man to that, which by nature he cannot attain; but reprobation destinates no man to aim at sin, to which nature of itself is too prone (when God passeth by it in his election) but only preordains men to punishment deserved by sin: So that as predestination necessitates no man to good works, so Gods not predestinating some, doth not necessitate another's will to evil works, no more than a Kings choosing one for his favourite, doth necessitate him to do virtuous actions against his will, nor another to be traitorous with his will: For the decrees of God takes not away the liberty of man's will.  Mathe. 
But surely as predestination causeth salvation, so God's preterition or rejection of men, causeth their damnation.  Phila. 
Wicked men are not damned because they are not predestinated, but because they live and die in sin: For rejection in God, is only a denial of election, which may stand with a possibility of avoiding sin and damnation: So all men in Adam were not elected, yet all men in Adam had a certain power to stand; so that as predestination is not a bare ordination of a man to eternal life, by such a sufficient means as makes the event possible, but it provides to make the means efficacious: So reprobation excludes no man not elected from all means of salvation necesarily, but permits them to be lead by their own will; so that predestination of some, 
2 Tim. 2.19.  doth not damn others by necessity of consequence, but in the infallibility of God's prescience; as Joseph did foresee the seven years' famine, but did not cause it.  Mathe. 
But why doth God looking on all in the same condition, predestinate one and not another, unless it be out of some foresight of ones virtue, and the others vice?  Phila. 
Nothing can be said to this, but only Gods secret will and wisdom. For men cannot be elected out of any foreseen virtue, for an eternal cause cannot depend upon an external or temporal effect caused thereby, but upon the eternal counsel of Gods most free will and favour. So rejection is not moved in God by the foresight of man's sin, though his punishment be determined thereupon, otherwise God may reprobate all as well as some, because he foresaw all would sin.  
Therefore these operations depend upon God's secret will. It is not in him that willeth, nor in him that runneth, 
Rom. 9.16.  but in God that showeth mercy; for neither predestination is not in the power of the elected, nor reprobation in the power of the rejected, but in the will and wisdom of God, who is the potter, and we clay, he is our father, and we his children, and we ought not under pain of cursing, say to our Father, what hast thou begot.  
Therefore God in his electing of us, must be understood to do it either before man's fall (which the Scripture best approveth, calling us elect before the world) or else after man's fall by the first offence. Now in what estate of Man soever God did it, he looks upon all men all alike, and so no reason can be given why he should elect one and reject another: For if he looked upon man in his nocency, 
Calv. Instit. lib. 3. cap. 22.  we can find no reason of predestination; if in his innocency, we can find no reason of reprobation; therefore it is best to sit down with admiration at the unsearchable wisdom of God, as St Paul did, Rom. 11.32. and to rest content with Gods will, as Christ doth, Mat. 11.25. And no man can be reprobated, that doth so, except he neglect God's revelation, or his own duty in purifying himself, 
1 John 3.3.  as God is holy that hath called him, 1 Pet. 1.9.  Mathe. 
Is not this partiality in God?  Phila. 
No; for God being a most free agent, may (as the potters do) make several vessels to honour and to dishonour without acception of persons, for there was no persons when God elected men.  Mathe. 
But God gives grace to the elect, but prevents the reprobate of it.  Phila. 
It is true that he predestinates his elect to the means, as well as the end, and giveth them an influx of grace, by which they are voluntarily lead to will and do of his good pleasure. But in reprobation or rejection of men, God neither destinates them to sin, nor prevents them of grace, nor gives any influx of evil into the soul, but leaves men to themselves: So that the predestinate are like the air warmed and enlightened with the Sun; the Reprobate like the air left to it own coldness and darkness without the Sun.  Mathe. 
But methinks this doctrine of predestination leads men into licentiousness, because if predestinated, they shall be saved however they live; and reprobation leads to despair, because how well soever they live, they are damned.  Phila. 
Though predestination be the free grace of God, yet it leaves not men to live as they list, but rather leads them to make it as sure to themselves by a good life, as it is a sure foundation in God; for whomsoever he predestinates, he sanctifieth them, Rom. 8. And therefore there is a conditionate decree joined with the promise of salvation, i. if we repent and believe, we shall certainly be saved: so that we may more safely say, that those that live licentiously and repent not, are not elected; for men predestinate lay hold upon the absolute decree by the conditionate; and yet they know that this conditionate decree may be published to all, and yet no man saved by it; but because a conscionable performing the condition, is a sign of election, they will not neglect it; nor doth rejection of itself leave men in despair, saving in their own ill grounded opinion. Therefore  
1. You must conceive that there is no absolute decree casting off men from all grace which may possibly lead them to happiness: As the Angels not elected had grace possible to stand. Adam was not predestinated to stand, yet he had grace possible to stand.  
2. You are to judge, that by this decree of reprobation, is no cause of man's sin; for he only permitteth what he is not bound to hinder. God foresees evil will be done, but he causeth none, only he prevents it not, he commands the contrary, he threatens it with punishment; neither of these is a cause of sin, no more than not giving an alms to every beggar, causeth him to steal; or a law against stealing makes men thiefs.  
3. 
Aug. de praed. Fulgentius. Calvin.  Know that God denying election to some men, doth not therefore damn them for his pleasure, but as he permits them to sin, so he resolves to punish them.  
4. Consider that this denial of election to some, doth not produce any sinful actions as sinful; for though the natural act of sin (as it is a real being) must needs flow from him, in whom all things have being, but the obliquity of man's will which cleaveth to the action, is not of God, nor caused by his decree of nonelection, but of permission.  
5. Nor doth God by this decree of reprobation, overpower the will of such a man, though no doubt he that made the will can overrule it; but leaves it to its own deficiency, by not creating the heart anew, as Psal. 51. For he that believes not the word, it is not caused by God's constitution in not electing a man, but by man's proclivenesse to infidelity.  
And seeing this work is secret and internal in God, we must remember Moses saying; secret things belong to God, 
Deut. 29.29.  and revealed things to us. And therefore let us always look to Gods revealed will, which insures us salvation upon faith and repentance, and by these try their estate, and find their election by the effects thereof; 
à posteriore.  and be content to know God (as Moses) by his back parts, as the Father by the Son, and the Sons redemption by the spirit, that he hath given us.  
2. Be not too eager to know by some other way, and thy assurance of salvation by some extraordinary revelation, lest you fall into some dangerous temptation: As 1. To despair if you find it not. 2. highly to presume if you find it. 3. Or else sullenly to neglect all good works till you have found it, but live holily, 
Psal. 50. ult.  and trust God to show it you in his time. Must we not all live by faith and hope, in this world? yet if we could have the certainty of election, we shall think faith and hope needless. We are saved by hope, but hope seen is no hope, Rom. 8.24. Be content with adherence and cleaving to, and holding fast by him: This is a certain sign of election; 
Psal. 42.11.  and for assurance, leave it to God to give it thee as a comfort and crown of all thy labours, as he did to Henoch before he was translated. 
Heb. 11.5.  So when thou hast endured the staggerings of David, the sufferings of Job, and the buffet of Paul, than God will tell thee his grace is sufficient for thee. Let others boast they have it, do thou use all diligence for it, and let patience have its perfect work, 
James.  that when you have done all, you may find it at last.  
3. Do not dispute with God why he would not elect these but those, but rest in St Paul's rule, 
Prosp. de vocal. Rom. 9  that God was willing this way to reveal his goodness and justice. If God hath ordained any to life, it was graciously; if any to punishment, it was judicially, and what you cannot comprehend, do not reprehend, lest God reprove thee, as Job 38.2. But know God is just in all his ways, and holy in all his works.  
4. Labour to answer the temptations that arise from predestination and reprobation. 1. From predestination; as thus: I am elected, than I may live dissolutely, and despise ordinances, as being above them. Not so; for God did insure Ezekiah fifteen years of life, will he therefore not eat, or be careless of himself? God forbidden. So neither must we; for then election is not a decree absolute, but dissolute. 2. From the conceit of thy reprobation, thou shalt be abetted in that conceit, thus. It is true, thou art called, but many are called which were never chosen, thou canst not prove thyself to be one of the few; yes, if I come in at the call; for I dare not think that God will deceive me, by inviting me to bread, and giving me a stone; or giving me a stomach and means to starve me. Beside, I am bound upon my allegiance to God, to believe that if he hath called me, than he hath elected me till for my offending him, or to try me he withdraws the comfort thereof from me, by making me to suspect myself, by examining me how I came in, not having on a wedding garment.  
2. Another temptation may arise in thy heart, saying; God by his revealed will would have all men to be saved, but by his concealed will many are reprobated. Now consider therefore God hath not two wills, but in his word he expresseth his well wishing to all, that they may be saved; but foreseeing they will not all be saved, he positively determines that all shall not be damned, and therefore resolveth to give the Antidote of his saving grace to some, without preventing any of sufficient means to be saved, though he give them not the same efficacy to the means, to draw them to faith and repentance, as he doth to the elect.  
3. Another temptation to know thee desperate, is this: That though God offers the means of faith and repentance, yet he intendeth that the major part of men shall not believe nor repent: In this case bid Satan avoid; for I have not to do with God's secrets; I am content to believe, that he would have me do what he bids me do; and therefore (come of it what will) I will trust God, and exercise myself to keep a conscience void of offence, toward God and man; and so in well doing I will commit myself to him as to a faithful Creator, and hope to find my name at last in this book of God's secret internal operation, through Jesus Christ whom he both sent.  Mathe. 
What are those works of God called external, wherein the whole Trinity have also an equal hand.  Phila. 
These are the executions of his internal purposes, or operations in his secret decrees. For as God purposed before time, so in his beginning to measure time, he produced a world of visible and invisible creatures, 
Polanus lib. 1. c. 37.  all which were made for the Scriptures sake (though written afterward) that the will of God expressed in Scriptures, might have an evident declaration by the works made before they were written, 
Mat. 5.  and before one jot of this word fail, heaven and earth must vanish. Now with the work of creation began time, which God pleased to make the measure of his works, and the beginning of his own revelation, 
Psal. 90 2. Egyptians monas solitaria.  who was God from everlasting; yet but like a solitary unite, or a point which by creation was deduced into lines, or like the top of a Pyramid, which from one small point, spreads in the basis to a great circumference: Or as indeed the Jewish Cabalists say, God was at first before creation, a dark letter, that could not be spelled nor read, but by himself, and so was a God that lay hid as in secret, 
Isa. 45.15.  as saith the Prophet; but by creation and the work of redemption, became lucid and apparent, by communicating himself in his wisdom and works. And this time began 5605. years ago, reckoning backward from the present year, 1656. by common account of Astronomers, who differ somewhat among themselves. The Scripture account is best, which reckons the world's age to be about 5721. But no Astronomers do so differ, as to give occasion to men to think the world to be eternal, or without beginning; or that it was before Moses account, as the Zabii, who pretend that one Janbosher was Adam's Tutor, and our Praeadamites, who dream of a world before the world, and so would make us think to no end, that the world will have no end, as well as no beginning.  Mathe. 
Where were all these things before the Creation?  Phila. 
They were in God, as notions in our mind by representation, or as flowers in their roots in the winter, invisibly; or as Ideas in our minds before they be brought into act.  Mathe. 
But now God being an internal mind, and pure act, why not the world eternally produced, God being neither sedent, nor cessant?  Phila. 
Because if the world were coeternal with God, it must be a Deity, and then the visible creature might be worshipped, as well as the invisible God; nor then can the world have any end, but must be a perpetual motion of generation and corruption; which were easy to believe, if we had not an infallible revelation to the contrary; for great learned men have thought so. 
Osellus Lucianus. Aristotle.  But the holy Scriptures tell us that the world was made, Gen. 1. and that Wisdom was before the earth or heavens, Prov. 8.23. And as they were made, so they shall perish, Psal. 102.26. As it did in 1656. by a Dropsy, so at last by a burning Fever, when Gods determined week is finished, in whose account a thousand years is but as one day; 
2 Pet. 3.7, to the 12.  when the elements shall melt with fervent heat. Beside, we never did find any authentic writer mention a world before Moses account: Therefore let us not be wise above what is written, but rest in Scripture, which saith, God in the beginning made heaven and earth.  Mathe. 
Why may not one think, that this world came by a revolution of things, or else by some fatal necessity, or else by chance?  Phila. 
Because there is no reason to ground such thoughts upon; for till something was made out of nothing by creation, there were no things to be the subject of revolution; or if there were, yet revolution runneth to confusion, without a disposer to order those things. Nor by fatal necessity; for who should determine or impose that fatality, but God, who hath done what he pleased both in heaven and in earth, and for whose pleasure all things are, and were created. 
Rev. 4. ult.  Nor did the world come by chance; for no man can impute erection, or making things to chance, but rather destruction, as death, not birth. Every house is builded by some man, but he that made all things is God, Heb. 3.4. For God first made the common matter of all things included in the first words of Moses. 
Gen. 2.2.  In the beginning God created the Heavens and the Earth, and the Earth was without form, and void; which the Poets called Chaos, and the Philosophers, The first matter. 
Chehn. Vabobu.  This was made by the effective word of God, who is Being itself, Heb. 11.3. who gave this fusion by his word, which Chaos or fusion, had no power in itself to produce any thing, no more than an egg can make itself a chick, without some heat added thereunto. Therefore the Spirit of God moved or coured on the waters, 
Gen. 1.3.  who by its virtue made a perfect digestion of this heap, bringing that into act (which was before only in possibility) by giving it life and form, as an Hen by sitting on an egg produceth a living creature. 
Omnia sub uno igne genita sunt Trisme.  For as he first made the universal matter, so next he made out of that, first, things more general, as the elements; then things more imperfect, as things without life, before things with life, that the things that had life, might feed on them which had not, as beasts on the herbs, and Adam on the fruits.  Mathe. 
What did God make first?  Phila. 
The Mahometans say, the first thing that God made was a pen: A simple conceit; it may be their Prophet put in that, to make them believe God have him a transcript of his mind for them. This pen surely was his wisdom and power, by which he did express his mind by his works; and his first work was light, not to give him light with whom is no darkness, but to give light to his works, that they reflecting one upon the other, might all glorify him whose light is the life of men. 
John 1.  By this light contracting or dilating itself, the evening and morning was measured, till God on the fourth day made the light to know its centre, the Sun, as he did make every herb before it grew in their centre, the earth, Gen. 2.5. From whence come such divers occult qualities, though many of them grew upon one turf.  Mathe. 
When were the Angels created, and in what numbers?  Phila. 
Their number no doubt is innumerable, as Dan. 7.10. a thousand times ten thousand ministered to God. And they were no doubt created with the third heavens, 
Philo in Peri-Cosmo. Job.  their habitation and that was made the first day, Gen. 1.1. And therefore Job calls them the morning stars, and the sons of God shouting for joy at the beginning. And the Apostle calls them Angels of light. 
1 Cor. 12.  And of these no doubt some were superior, some inferior, as may be perceived by their several names in Scripture, 
Isa. 6.2. Gen. 3.25. 1 Thes. 4.16. Colos. 1.16.  Seraphims, Cherubins, Archangels, Angels, Thrones, Principalities, Powers, Dominions; none of which he made to help him in creating the world, as Simon Magus and Cerinthus, and other heretics have taught, and so brought in the worshipping of Angels, confuted by St Paul, Col. 2.18. But surely God made them the first witnesses of his works, and to administer to the Church of God, and hath employed them in the highest matters of the Church, except in matters of his own prerogative (viz.) the justification and sanctification, and the donation of grace, and the like: And so the Law was given by the ministration of Angels, 
Gal. 3.49. Dan. 12.1. Zach. 12.1. Drusius. Zeza in Rev. 1.4.  and Michael the Archangel stands for the Jews, Dan. 10.21. And Zachary tells us there were seven eyes set upon one stone, i. some say, seven spirits watching and guarding the new Temple, of which Zorobabel laid the first stone. So Gabriel is sent to instruct Daniel in the Vision, and to Zacharias about John Baptists birth, 
Luke 1.  and to the blessed Virgin Mary concerning Christ's conception and birth. So Raphael accompanied Tobias, and Jerechmiel instructs Esdras. 
Tobit 5.4.  These were elect Angels, not only by predestination, but eminence.  Mathe. 
But all the Angels continued not in their created estate, how came that?  Phila. 
In their fall appeared first the effect of God's foreknowledge and decree; for many of them kept not their first estate, and so brought in the first mutability. Their sin was pride, rebellion, and envy. Pride in seeking to stand by their own created perfection, 
Heb. 1.6.  without dependency on the grace of the second person, 
Col. 1.15.  whom they were to worship as Gods first born. The chief of these is shadowed out in Scripture under the name of Lucifer, and his glory by Nebuchadnezzer, and the King of Tyrus. 
Isa. 14.12.  He drew to his faction many others who liked not the said dependency. 
Zanc. de laps. Angel.  And to this they were moved by envy say some finding (either by diligent inspection into God's work, or else by revelation) that God's first born would be a medium of uniting a more inferior creature than an Angel to himself, 
1 Tim. 3.16. seen of Angels.  and that all the Angels of God must worship that glorious Union. Upon this they fall into rebellion; against whom stood up Michael and his Angels, and by the power of the highest drove them down to these lower regions, where they are reserved in chains of darkness (in a dim and uncomfortable knowledge of God) against the judgement of the great day. In the mean time he ruleth as a Prince in the air, especially in the hearts of the disobedient, for whom is prepared the blackness of darkness for ever.  Mathe. 
How do you gather that this was their sin?  Phila. 
Because he not only continueth in the same, but also hath endeavoured to draw men into the same sins of pride, envy, and rebellion, as our first parents to be as gods, and to envy to God their obedience, and to rebel against God's commandment. Beside, we see that he hath always kept up the same sin among men, by making men to set up Idolatry; some to aspire to be worshipped, and called Elohim, or Lords; some to debase God to the image of creatures, 
Gen. 4.26. vid. R. Kim.  Rom. 1.23. Some to root out God's revelation of himself to man, by raising persecutions against those that profess it; but especially against Christ and the Gospel, which declares the manhood with God by Christ's birth, and man's redemption by Christ's death. And this argueth his first sin to be rebellion against the truth determined, to be in due time manifested to the world. Indeed Christ saith he did not abide in the truth, nor indeed could abide it. He did not abide in God who is truth itself, nor in true obedience in which he was created, nor in the truth determined concerning Christ to be man's Redeemer. And indeed this seems to be truth from which he fell, especially, 1. Because Christ calls this Truth, by way of eminence before Pilate, saying, I am come to witness the truth, i. of God's purpose and promise. And he calls the Jews the children of the Devil, because they went about to destroy him, and Judas a devil, because he fell from him who was the Truth: And because both refused to stand by his grace and favour, as the Devil also did, who hath ever been an opposer of this truth from the beginning, as by preventing Adam of the sacramental shadow of the tree of life; and Cain of the comfort of true sacrifice, both which were types of Christ: And since that he made the Jews to despise the figures of him, 
Num. 21.56.  in the Manna and Rockwater, 1 Cor. 10.9. so he hath raised up many since Christ's coming in the flesh, to deny his Divinity, or the truth of his Humanity, Saviourship, or justification, power, wisdom or holiness. And thus like the devil, they love not that truth which was the actual fulfilling of all the types, law, prophecies and promises, in which regard it is said, 
John 1.  that Grace and Truth came by Jesus Christ. And I think the rather this was the main sin, because neither he nor Judas never repent of it, whom Christ called a devil; for it is a sin cannot be repent of, because committed directly against the method of God, Christ, and the Spirit of grace, which is the only cause and means to true repentance. So that he still setting himself like the Highest, by designing to himself man's obedience and worship, Mat. 4. showeth his natural pride. 2. In seeking to destroy man's body and soul by tempting him to misbeleeve or disbeleeve his own redemption by Christ, he showeth his innate spite and envy. 3. In striving to cross God's proceed in nature, or grace, showeth his rebellion from the beginning.  Mathe. 
But doth one devil do all this mischief in all men and all parts of the world at once, this would argue a kind of infiniteness?  Phila. 
No sure, for men are led aside by their own corruption, and tempted of concupiscence, to which the devil joins himself not only the Prince of Devils, but some of his crew who are most fit to improve that temptation of a man's concupiscence; 
Drusius quotations in lib. munus novum.  as we see one undertakes to seduce Ahab by becoming a lying spirit in the mouths of his Prophets. Which was one of Python's train, whose way is by lies to delude people. And the Scripture seems to intent some such thing, by giving certain names to them, as to some principal heads, as Beelzebub, whom the Jews thought to be the Prince of Devils; his name signifieth a master fly, 
Jupiter Muscanius. vide Clem. Alex. in protrept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or the Lord of flies. Some say from his buzzing temptations, which like flies swarm about us. Others say because he drove away flies when the people sacrificed to him. He is called the god of Ekron, because they worshipped him. So we find that God forbids consulting with familiar spirits, Deut. 18.11. which in Hebrew is Schoel, 
Aug. in 2. lib. de doct. Christia. cap. 23.  and translated Python, whom some writers take to be the head of that rank and order. So we read of Belial, a spirit of rebellion, a vessel of wrath and ruin. So of one Asmodeus a convincer and punisher, 
Tobit 3.8.  that strangled Sarahs' seven husbands. So of Satan, who works deceits with Witches and Magicians, and inflicts many miseries on mankind, 
Revel.  as on Job, c. 1. We read of another called Abaddon, the master of misrule and confusion. So of one Astaroth, the chief head of all devilish accusations, and so is all one with Diabolus, the devil. So we read of Mammon, who tempteth to rapine and covetousness; not that these only use such temptations, for no doubt they officiate one for another, and each faculty is employed by each to man's ruin, as the good Angels in their offices to man's good. And it may be questioned whether these names signify rather their persons or their faculties; as Belemoh their beastly nature, and Leviathan their vast increase in evil, and Serpent, their crafty folds, wind, and subtleties, which Angels as they are dispersed in the world, so they disperse their venom through the world.  Mathe. 
Do they retain nothing of their created nature but evil?  Phila. 
Yes, but they turn it all into evil. They have their first knowledge and power, but yet no farther than God permits them to use it; for they are reserved like prisoners in chains, by which they are confined. For 1. They know not God with any comfort, nor know his intentions, nor his determinations, whom he means to save or condemn; for than it were in vain to tempt the one, and needless to tempt the other. Nor 2. Have they any certain knowledge of future events, but make collections either from the stars or prophecies of Scripture, or from men's temper, or their actions and endeavours; and therefore their answers in Oracles were dark and doubtful; as when he told the Pope he should die at Bethelem, 
Sylvester.  it proved at a Monastery so called. He told a King of England that he should not die till he had been at Jerusalem, it proved that he died in a chamber so called. Yet they believe and tremble, because they fear justly they shall never enjoy the mercy they believe, and because they do already feel partly the judgement ordained for them. Again, they are stinted in their power, they cannot do what they would. Job was hedged in, and till God opened a gap, the devil could not invade him; and when they are suffered to invade man, yet are they subjected to the power of Christ and his Ministers.  Mathe. 
Are not these Angels in hell as yet?  Phila. 
No, for had they been fixed to that sphere of punishment, upon the fall, they could neither have tempted Adam, 
Aug. lib. 8. de civ. dei. c. 22. Judas 6. & v. 17  nor us upon earth; but they carry their hell about with them (viz.) the seat of damnation, and the sense of God's eternal displeasure.  Mathe. 
Where do you think Hell to be?  Phila. 
It is hard to say, because the Scriptures do not plainly declare it, only it saith, such a place there is prepared for the devil and his angels, called an Abyss and bottomless pit, but whether it be under the waters, where the old Rephaims or giants, buried in the deluge, of which is spoken, Pro. 21.16. a man that wandereth from the way of understanding shall remain; or in any subterraneous fires, 
Pro. 21.16.  which break out in divers places of the world; 
Surius. Hecla. Aeina.  which fires I take to be not subtle enough to torment such spirits. But that there is a place of torment to which they are reserved, is typed forth to us by a place under the waters, where the dead lie sighing: Which place of hell is naked before God without any covering, which is called also, 
Job 26.5, 6.  Abaddon, Prov. 15.11. the place of destruction. And such a place seems to be under the earth; from which Esay eloquently saith, 
Esa. 14.9.10.  that the hell from beneath is removed to meet the King of Babylon after his ruin, saying to him in an upbraiding manner, art thou become like one of us? So the valley of Hinnom is a type of it, from which hell was called Gehenna, after the captivity, from the detestable use of that where they burned their children in Tophet, to the Idol Moloch; for which, God made it a place of abomination. First, by the burning of 185000 of the dead Assyrians there, whom the Angel slew, 2 Kin. 19.35. prophesied of therefore Esa. 30.33. and there likened to hell. And 2 . by King Josiah, who made it a common lay-stall. 
Jer. 7.22.  And thirdly, by buring the bodies of the Jews there, who were massacred by the Babylonian army, when Jerusalem was taken, till no place was left to bury there, therefore afterward called the valley of slaughter, Jer. 19.6. all which, together with the burning of Sodom, with fire and brimstone, argueth such a dreadful place to be reserved, but where it is, or whether yet it is till all these lower places be dissolved, is doubtful.  Mathe. 
Where are these evil spirits?  Phila. 
About the earth and the air. Therefore St Paul calls Satan the Prince of the power of the air. 
Hieron. in Ephes. 6. O ig. in Num. cap. 22. 2 Pet. 2.4. Judas ver. 6.  And all the Doctors for the first 400. years, held the same opinion. Indeed the devil durst adjure Christ not to torment him before the time, whereby it seems they were not as yet cast into hell; but as St Judas saith, and Peter also, they were cast downward, and are reserved in chains, or for chains of darkness to the last judgement, when they shall be confined by the divine workman, when the mystery of God is finished to their terra damnata, the Abyss of blackness of darkness for ever.  Mathe. 
What doth or can this knowledge profit me?  Phila. 
Very much.  
As 1. 
Ovid. rudis indigest moles.  Since God first made a rude Chaos, as a subject to work upon, though he could have made all rightly form at first; but to show how he intended to work upon us whom he foresaw, would make ourselves a deformed lump, namely, that his spirit must move upon us, and that he would call light out of darkness, that we might become children of light; for the Creation was a type of our recreation, and the first Adam, of the second, and making all so excellent as he did, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was a prototype of what he meant to do by his personal and declarative word, by whom, and for which all things were created.  
2. Out of light he made the highest heavens, the place of the blessed for them to dwell in, a light never to be extinguished, that we might know there is a rest for the people of God, and therefore not to set up our rest here, nor mind things below, but above, to have our conversation in heaven, and seek another City, whose builder and maker is God.  
3. He began with light, not that he needed it, but to teach us not to do the works of darkness, but walk in light, and to begin our works with the light of true understanding, not with blind affection or rashness.  
4. Because some of the Angels of light fell, because they would not stand by the way God had determined, as by his grace, power, or order, but rather by their own devise, and so fell from heaven. Take heed of desiring to be independent, which God hath granted to nothing in this world; for all depends on God's power, or love, or grace, or order, 
Judas Ep.  that he hath set, except such as will fall by envy, pride, or rebellion, into destruction, especially men if they go in the way of Cain, or the gainsaying of Corah; or love with Balaam the wages of unrighteousness, they must needs fall with the apostate Angels.  Mathe. 
What order did God observe in creating the world?  Phila. 
1. He made the general and more imperfect creature as the elements under the name of heaven and earth. 2. Things composed of them; some with life, as trees, herbs, beasts, birds, fishes; some without life, as stars, meteors, stones and minerals, with which when he had furnished the world like a fair house, than he made man, and put him in possession of all. 3. He made some in actual being, 
Homer's Chain.  as the vegetative and chief sensitives; some only in potentiality of being, as those many creeping things which heat and moisture is apt to produce. 4. In this great work he hath ordained certain middling natures, by which as by certain links of a chain, we may be led to the highest natures. As 1. Water and earth is coupled by slime, air and water by vapours, fire and air by exhalations; So crystal is a middle nature between water and the harder sort of precious stones; So Quicksilver between water and metals; Coral between roots and stones; so some vegetals are of a middle nature, between a plant and a living creature, as the Mandrake and the Zeophytes; so some sensitives, as the Amphibions are creatures of a middle nature, between fish and flesh; such are Crocodiles, Seals and Sea-Morses; so Estriges are a middle nature between a beast and a foul; a Bat between a creeping thing and a bird; an Ape between man and beast; Hermaphrodites between man and woman; a man between a bruit and an Angel; an Angel a middle nature between an intellectual and rational spirit; Christ a mediator uniting God and man together.  Mathe. 
Whether had God no coadjutor in this work of Creation?  Phila. 
He had none. For God is the sole cause of creation; and Being is the first effect of creation, and nothing can come between the first cause, and the first effect, but a mere nothing, and therefore God had no instrument or coadjutor to assist him: No not Angels; for they can do nothing in an instant, as God doth in creation, by an efficacious word only; which doth distinguish him from all false gods, and heathen vanities, as Jer. 10.11. your gods that made not the heavens and the earth shall perish.  Mathe. 
Of what did he make the world?  Phila. 
Of nothing, and that not of nothing privatively, as an Idol is said to be nothing in the world, 1 Cor. 8.4. i. hath no divinity in it: Nor of a comparative nothing, as Esa. 40.15. The whole world is nothing in comparison of God; but he created all of nothing negatively and simply, i. he had nothing to make all but his word only. And he only can bring a thing to nothing, when he pleaseth to subtract his divine influx, as Psal. 90.3. So he can only turn one substance into another, without natural preparation, as water into wine, 
John 2.  and Lot's wife into a pillar of salt, Gen. 19 Therefore Satan to try Christ's divinity, would have him to turn stones into bread. So God only can give forms to things; 
Gen. 1.2, 3.  to which purpose his spirit was said to move upon the waters. So he only gives life, preserves and restores it. Therefore to God we attribute three creations. 1. To make all of nothing. 2. When he makes that good which was perfectly evil, 
Gen. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Psal. 51. Create in me a new heart. 3. When he shall restore all men at the Resurrection.  Mathe. 
In what form did God make the world, and into what parts?  Phila. 
Certainly round, so Psal. 93.1. He hath made the round world so fast, that it cannot be moved. And this roundness is spherical, not like a round trencher, but like a ball, as appeareth now by experience, though thought otherwise in former times. The parts in general are heaven and earth, the one including the other. For the earth and sea making one globe, hangeth in the air upon nothing, Job 26.7. Not as the Poets think, weighed with its own weight: But because as Job saith, God stretched out the North upon the empty place. By North, 
Ovid. Metam. lib. 1. Thahava.  understanding not so much the Northern part, but that magnetical vigour, which God hath impressed upon that vast circumference in which the earth hangeth; which vigour figuratively, is called the North: because though it attracted all the parts of the Chaos, to the centre of the North and South Poles, yet the North Pole hath the more magnetic virtue, which virtue is of such power in both Poles, that if the earth could be remembered from them, yet it will thither again like a needle removed from the Load-star. Thus God hath hung this huge globe upon no basis, nor sustentation, for the sea runs in the earth's channel, and the earth hangs merely by a magnetic attraction, and meridional projection, without any prop at all.  Mathe. 
Whether might not the world have been made better?  Phila. 
Not in respect of the total, though in regard of some parts; for every part was good, though not one part so good as another; but all being made, God saw that it was so very good, as it could not be mended. So in respect of some particular men it were better they were born Noble, or rich, yet in regard of the total corporation of men, in which all cannot be alike, it is better for them to be as they are. It is sufficient that God makes all good, though not all in the same height of goodness.  Mathe. 
To what use is the heaven and the stars?  Phila. 
For the nourishing of the inferior creatures in the air, earth, and sea, by their influences. For God therefore hath included the inferior globe in the heavens, upon whose highest extreme circle, he sitteth, Psal. 68.32. and by his providence in nature nourisheth this great egg, causing a perpetual generation and production of creatures therein. The stars serve to give light, to measure time by their motion, to divide seasons, to give life to plants, as say some of the Hebrew Doctors, that every herb hath its mazal or star.  Mathe. 
Have they not power in men's Nativities and Fortunes?  Phila. 
The Scriptures deliver to us no such thing, save what is said. And it is fit we rest therein, and not to thrust ourselves into things of uncertainty, as Colos. 2.18. some did about the worship of Angels; for what power can they have more than over the body of man, as to incline his mind to this or that, since man is endued with free will, and subjected to education, which is more powerful than stars; as we see in some, 
Socrates.  marked out by nature, to some vices, which good tutor preventeth. Therefore surely as judicial Astrology is doubtful, so it cannot be lawful. 1. Because it imputes that to the stars, which God hath not endowed them withal. 2. Because it hath no evidence of divine writ. 3. The authors of it were men of no sound judgement or Religion, as the old Egyptians, Chaldeans, Babylonians, or Arabians. Nor doth God any where in Scripture commend it to his people, either for knowledge, or practise; and yet were it fit for them, surely God would not grudge it them, as the devil insinuated to Eve about the tree of knowledge. But we find it forbidden under the names of a planetary, or an observer of times, as if one day were good, and another bad; 
Deut. 18.10.  and God hath denied his people to consult with Astrologians, and punished them for being furnished with soothsaiers from the East, and proclaimed himself to be one that frustrateth the tokens of the liars, and maketh the Diviners mad, and chargeth his people that they should not be afraid of the signs of heaven, as the heathen were. 
Hor. Ode, babylonios tentare numeros.  And indeed some of the ancient heathen Poets have thought it ridiculous to cast figures, or to try nativities. And the Primitive Christians in token of their conversion to Christ, burnt their books of curious Arts. Beside, some of great knowledge in it, yet will not practise it, and they that have done it have run into high presumption. As he that supposed that Christ's disputing so young with the Doctors, was caused by the Planet Jupiter, being in his ascendent, and Libra the cause of his justice and righteousness. Thus they make jacob's star subject to Planets, which if he were, he had needed no other star to be created purposely for his nativity. Beside, 
Mat. 2.  it renders the providence of God but vain to be depended upon, if the influence of the stars necessitates us to good or evil. Also it makes void the cross of Christ, if a man could be exempted from it by the benignity of his stars. So it prevents our devotion, and waiting on God by faith and hope, which God requireth in all those that are in covenant with him. Besides, stars are things merely material, consisting of light and heat, and not things spiritually animated by either Angels, as Trithemius, and others thought, who counted seven elect Angels to be the praefects of the seven planets. The old Poets like the heathen before them thought, 
Philo. Biblius. Diodorus. Plat. de defect Orac.  that the souls of their great Heroes were placed there, and so called them after their names, as Saturn, Jupiter, Mercury, and then worshipped them for gods, and called the days of the week after their names, and so made their superstitions more permanent.  Mathe. 
Why do we still retain these superstitious names to our days and months?  Phila. 
By custom, that ancient Tyrant, which loveth no alteration, although for the best; otherwise we might find out twelve Apostles to name the months by, and the first six Deacons (if Nicholas be not liked) to name the days, and as many noble martyrs to name the days by, and as many images of notable men, actions and things named in Scripture, 
Duhartas.  to configure with the celestial constellations on the sphere; better than Icarius Dog, or Europa's Bull, Hercules Hydra, or Theseus' Trull. Since the whole world was made for the Scriptures, I conceive it would conduce much to the honour of Christian Religion, as it did to Rome to call some months by the name of their Emperors, as July and August. But how much more if some parts of Scripture were turned into the text Latin and Greek of Poets, and Orators, and read in schools instead of the more vain profane authors; surely it would be a means to state verity in the place of vanity, and so season tender years, that so they might read those profane books in riper years, and not be infected. Thus heaven and earth might meet together in one symphony without discord: And to add one thing by the way: Certainly as this being done would make Religion more settled in men's minds; so if the memorable Feast of Christ's Nativity had been fastened to the Lords day, which by the account of some Chronologers, happened that year to be the 25. of December (on which Christ was born) the celebration would have been more certainly continued; and yet this change could have altered no more the calculation, than the difference of Astronomers among themselves, about the Epoch of Christ's birth, some of them differing from others 
* Mercator Christianus. Jos. Scalig. Sethus Calvisius against the Quart decemani.  1, 2, 3, 4, 5. years. Or then the alteration of Easter hath from the time of Constantine the Great, who in the great Council of Nice, caused that Easter should be generally kept upon the Lord's day, and not on the 14. of the month Nisan; and therefore made a new Decem novall, or Golden number, differing from the Roman. This constitution continued not above seven years. But the contention between the Latin and Greek Churches about it lasted 200. years. Then about the time of Justinian the Emperor, one Dionysius Abbas drew the Paschall tables, which were confirmed by the Council of Chalcedon, that none should keep Easter but according to the Roman account and statute, but should be accounted an Heretic; and this held till the year 1582. yet they finding that the Equinoctium went back from the 21 of March, to the eleventh, the Romans corrected their Calendar, and so there is sometimes 28 day's difference between them and us, as 1557. and sometimes 25. days, as in the year 1565. So they reform their Paschall tables, and appointed the Feast of Easter (according to the Council of Nice in Pontus, 322.) to be celebrated the Sunday after the first full moon that should happen after the Sun entered Aries, we see still difference between us and them, but yet all conclude it on the Lord's day. And indeed the very just day of either the Nativity or Resurrection, is not much to be stood upon, so the Feast be kept, 1 Cor. 5.8.  Mathe. 
God having made the world, what did he next?  Phila. 
He made man of the earth, and woman of man, and then made them Lords of all he had made, as Isa. 45.12. I have made the earth, and created man upon it. And this we know by Scriptures, the ground of that most excellent science, called Divinity, which leads us to the knowledge of God that made us; 
Plutarch in the life of Theseus, speaks of some such people, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest we should imagine ourselves sprung up of ourselves, though many will give more for a Parrot than a Preacher, and to a Painter for the picture of their face, then to one that can delineate their souls; I suppose the reason is, because Divinity is no flattering science, it shows our moules and spots where they are; As Alexander's Limner did, who drew his finger upon his face which he laid there to hid a scar. It is the corruption of man, that will make more of him that shapes his body in  (though he deform it) than of him that shows him the God that made his soul and body. Like Crates, 
Laertius.  who gave in his Testament ten talents to his Parasite, to his Harlot one, 
2 Talon is 375. l.  to his Cook ten pound, to his Physician a groat, and to his Philosopher, but three half pence. And why so little to the best science? but because rich men know not the want of philosophy, 
Diogenes.  though Philosophers know the want of money. They think with Laodicea they be happy enough, but consider not that science, which shows them how to live when they are dead.  Mathe. 
Doth God immediately make all men?  Phila. 
He made the first man immediately by himself, and the first woman of the man, but all other mediately by them two, 1 Cor. 11.12. as the woman is of the man by creation, so the man is of the woman by generation, by the special concurrence of God's providence. It was impossible he should make himself, any more than the world could: For if it were nothing before it was something, how could something come out of nothing: Nor could any creature make him, 
Pythag. ex nihilo nil fit.  he being above them both in eminence and excellence, consisting of an heavenly and earthly nature; his form is a reasonable soul, his body upright, beholding the heavens; 
Ovid. Metam. lib. 1.  this body is more curiously made then any other creatures, Psal. 139.14, 15. like unto rich Arras work. The anatomy of it convinced Galen of a Godhead. It was made in number, weight and measure; in weight, that the earthy body might ballast the light and nimble soul; in number, by the four qualities or temperaments, of hot, cold, moist, and dry; in measure, because at first each of them kept their several proportions, though since the fall, one invading the other, breeds several diseases. A rare body it was, being composed of so mean a matter as earth, showing thereby the most excellent skill of the workman. 
Lecham is Lechem.  But now our flesh is become the bread of worms, as Herod Agrippa's body proved, not giving glory to God, Acts 12.23.  Mathe. 
Wherein doth it appear more excellent than other creatures?  Phila. 
Surely as Adam's body was more excellent than other men's, being Gods immediate work; so no doubt our bodies are more excellent than the common creature. Adam's body was so, because it had in it potentially all the rare qualities which are dispersed now among many; as the beauty of Absalon, the swiftness of Asahel, the proportion of Eliab the son of Jesse: So that his body exceeded others no doubt, as much as God's tables exceeded Moses workmanship; and as Christ's miraculous wine exceeded the natural, at the wedding. But yet men's are exceeding the creatures in posture, shape, and compact, and in being, an epitome of the whole world. Also because many of the better sort of creatures and parts of the Fabric, are set forth by the parts of man; as the finest gold likened to his head, cant. 5.11. the purest wheat to his kidneys, 
Deut. 32.14.  and the centre of the world, in which all the lines of the circumference meets is called by the name of his heart, Mat. 12.40. Again, all manner of measures are taken from the dimensions of his body, as the inch, foot, palm, cubit. Beside, God hath expressed his attributes by the parts of man's body; as head, hand, heart, ear, eie, mouth, foot. Lastly, because it pleaseth God to make it his Temple; and also Christ to take it into the divine Nature, an honour not vouchsafed to Angels. This was God's love to him, that he made last, as if when he had made man, he had left nothing more to do but to make himself man. O Lord what is man that thou shouldst so honour him?  Mathe. 
What are the most considerable parts of his body?  Phila. 
Every part is considerable, but God's wisdom is admirable in all, as in making some members radical, and some official in great variety, and yet in sympathy one with another. The radical is the Liver for the natural spirits, the Heart for the vital, and the Brain for the animal. The official members are inward or outward; the inward as the Veins to convey the natural spirits, the Arteries to convey the vital, and the Sinews to convey the animal spirits. The outward are the eye, ear, hand and foot, all which work for the body, as well as the mouth eats, and stomach digests for the good of the body: And for all they be divers, yet are they sympathetic and helpers one of another. For as one feels, the other grieus or joys; so do they one assist and supply in the defect of another; as the blind man's eyes are in his fingers, and the deaf man's ears are in his eyes, yet none can say to the other, I have no need of thee. This teacheth both sympathy and unity in the body politic and mystical, and order too, not to intrude one upon another's office, but to supply and help as need requireth.  Mathe. 
What useful contemplation may one make of the other particular members, that I may the more glorify God, and esteem more preciously of every part?  Phila. 
When I consider the head, I look upon it as a most excellent part, because God hath placed all the senses there, and but one sense all the body over beside, and that is feeling. 2. That it is supereminent in office, as place, and directeth the whole body, and is the most honourable part, and therefore we uncover it when we give honour and worship to any, as our reason doth lead us; and therefore the name (Head) is given to that which is eminent and chief, as Deut. 28.24. thou shalt be the head, and Psal. I will make thee (that is Christ) the head of the heathen. 
Eph. 5.23. 1 Cor. 11.23.  So Christ is the head of the Church, the man is the head of the wife, and the head of Christ is God. So the eyes though two for ornament, and for the help of each other in case one should be deficient, yet they look both but upon one object at once, because both the optic nerves meet in one, to teach us when we lift up our eyes to God, to be intentive upon him only, and not give him a squint-eied devotion. It hath a guard of five tunicles, beside the brow, and so sets forth the care of God to his children, whom he keepeth as carefully as one would the apple of his eye. Before the fall it let in no evil, but now it is sins broker, an evil eye by envy, an adulterous eye by lust, a covetous eye by desiring; yet it is not the cause of sin, but the occasion, and so contracts to the inward eye many diseases; as the murderer may be said to have a bloodshot eye, and the lustful a pearl in his. The ear is the sense of discipline, and the gate of faith, which comes by hearing. Before the fall it was the gate of life, 
1 Cor. 15.  now the portal of death, by letting in evil words to corrupt good manners. The tongue is called man's glory, Psa. 16.9. because by the good use of it, we bring honour to ourselves, and glory to God. It is made single, to teach us that we should not be double-tongued. It was once like the pen of a ready scribe, 
Jam. 3.6.  to set forth the praise of God; but now a world of iniquity, James 3.6. It is like a dung-fork, casts abroad mire and dirt. It is forked in a triple manner, like serpent's tongues when they be angry, and kills three at once, the slanderer, the hearer, and the reporter. So the hand is a most rare instrument that guideth all others. The tongue of the dumb, who speaks by signs. It is the counting table of the ancients, and is yet in use in many Countries. Of old they used to account on the left, till they were 100 years old, and then on the right, because they were in the years of wisdom, in whose right hand are length of days, Prov. 3. It hath been the instrument of divine worship, in oaths or vows, Gen. 14.22. I have lift up my hand to the high God. So the heathens worship of the stars, was, when they kissed their hand, which Job renounceth, 
Ose. 13.2.  Job 31.27. Lastly, it is the instrument that feedeth the mouth, or else we should feed like beasts, yet the slothful man will not bring his hand to his mouth, i. not use this excellent instrument to get his living. So the foot is an instrument of supportation, to uphold and carry the body, and answereth to the affections which are as feet to the soul; my foot standeth right saith David, Psal. And Solomon bids us to look to the foot when we enter into God's house, that is, to the mind and affections. It also puts us in mind of our moral and spiritual going, in the conversing with God and man. So Solomon saith, the wise man considereth his steps, 
Pro.  for the way of the wise is above, to keep him from hell beneath, because as Psal. 116. he walketh before God in the light of the living, that every part of a man may be a document, as well as an useful ornament, if it be well considered of. But the breasts of a woman are more considerable than man's, because it is the vessel of nourishment to a child; placed near the Liver for the better concoction of the milk; and near the heart, to excite the mother's affection the more to the child, and child's affection the more to the mother, whom she may justly adjure upon just occasion, by the paps which they have sucked, when she so lovingly embraced them, which no bruit can do.  Mathe. 
What contemplation yieldeth the inward parts?  Phila. 
The Lungs by which we breath and speak, being placed near the heart, showeth that speech is the interpreter of the heart, and therefore we should not breathe out one thing, and think another, but every man speak truth to his neighbour, and not practise equivocations, and mental reservations. So the ribs show the care of God to defend the vital parts, comprised in the heart and the liver; well expressed in Scripture by Abner his smiting Asahel under the fifth rib, and joabs' smiting him, and also Amasa, in the same place; and by the soldiers piercing Christ there about that rib where hangs the Pericardia, out of which issued water and blood, to all which pectorals, 
John 19.34. Vid. Syria-Paraphra.  if we add the breastplate of righteousness, the spiritual heart will be the safer. So the bowels may mind us of the bowels of compassion which Christ had, Mark 6.34. when his bowels did yearn at the people's want of provision, so the word signifieth; for he was a merciful Highpriest, Heb. 4.15. So the hungry gut should put us in mind of fasting, till we feel that part complain, and remember us what affliction of soul we should suffer for offending God. But as one is called a blind gut, so the belly is said to want ears to hear this doctrine; such like the Cyclops, know no God but their belly. So our kidneys which are the most secretly enclosed, should teach us to walk sincerely with God, who searcheth the reins, Psal. 139. lest we like hypocrites, have God near in our mouths, but put him far from our reins, jer. 12.1. For want of this, we see what man is come to, as appears in Psal. 5.9. and Rom. ●. 13. His throat is an open sepulchre, feet swift to shed blood; his right hand is a hand of falsehood; a woman's beauty is like a jewel of gold in a swine's snout. We find the proverb too true; the properest man at the gallows, and the fairest woman in the stews: So that we may cry out, O most excellent soul, what a vile lodging hast thou gotten? The five senses that have their beginning from common sense, which can judge of all objects absent, as the five do of the object present, are all worthy our consideration, as to behold how every organ of sense hath his proper object; the Eye, colours, the Ear, sounds, the Tongue, meats, pleasant, or not pleasant; the Nose, odours, or evil savours, the Nerves are especially the seat of feeling, as well as the means of motion, and therefore they being in every part, the sense of feeling is in every part, and the other four are in the head only, and though they be so near in seat to each other, yet one invadeth not another, nor can do as the other. These since man's fall are become brokers, to set our hearts to sale to the devil, and the world, for the price of a few momentany delights, and so the precious soul would be ravished out of Christ's hands, but the spirit of God interposeth, and by the word of God insureth us of the interpellation of the Son of God, by which he hath promised to marry our souls to himself in righteousness and everlasting glory. So the heart of man is the seat of passions, a choice vessel that is first form in generation, and first reform in spiritual regeneration. And as it first lives, so it dieth last. So the life of grace first gins there, and is last left there. This is that which God strives for against the devil, the world, and the flesh, as Michael did with the devil for Moses body, jude 9 But when we answer God's request, who crieth to us, Myson give me thy heart, than the battle. ceaseth. This heart before the fall was like the holy land, upon which God set his eyes day and night; or like the Ark from which God gave his Oracles, for the answer of the heart is from the Lord; or like a throne where God ruleth by his sceptre of righteousness; or like Moses Tables, wherein God writes his Law. But since the fall that man set up Idols in his heart, God hath turned it as jehu did the house of Baal, into a draught house, so that now as it is full of all uncleanness, so out of it proceeds by nature nothing else, Mat. 15. It was once wise, now a foolish heart, and full of darkness, Rom. 1. It was once more inclinable to the right, but now the left hand, Eccles. 10.2. which makes us do all things sinisterly.  Mathe. 
Whether was man's body immortal before the fall?  Phila. 
Not essentially, for so only God is immortal; nor by the gift of creation, as the Angels and the souls of men are, but potentially only, and upon condition if he had continued in obedience, which he not doing, his body cannot be made immortal now, but by the gift of a new creation, which will be at the resurrection. So that his body was immortal naturally, so long as he kept the condition of immortality. It is true, his body might have died before the fall, for it was as possible to die, as he was possible to fall. But this possibility would never have been reduced into act, if he had not fallen: For as the Angels could not die, neither was it necessary they should die; so Adam might have died, but it was not necessary that without sin he should have died, so being corrupted by sin, it was necessary he should die; but not before he fell: For we see by the relics of immortality left in Adam, that the Fathers before the flood lived a mighty great age; as Adam to 930, years, and Methuselah lived 969. which was not so many moons as some think; for than they had hardly reached the age of man, and so the world would have been a long time peopling; and though Adam might well beget Sheth about twelve years after his creation, because he was made at first a perfect man, yet if Adam begat not his third son till he was 130. moons old, surely then Sheth begun too young, who at 105. years from his birth, begat Enos, which by the moons account was but eight years and five months. But sure their age was measured by the years of the Sun, i twelve months to a year. And it is no more wonderful, then that Israel's  should last forty years in the wilderness, Deut. 29.5. And the manna in the golden pot many hundreds of years. Joseph's bones 215. years; Joshua 24.32. And the mummies of Egypt are kept by art so many 1000 years, in full proportions, as when alive. What could not God have done to the body of Adam, if he had not sinned.  Mathe. 
Whether is man's soul immortal?  Phila. 
Yea, and it may be proved-first, from the opposition that is between the life of a beast, and a man. A beasts life perisheth, because it ends in the sensitive faculty, whose organs being destroyed, their life is at an end; for they cannot work beyond the sensitive faculty, because they want reason and understanding, Psal. 32.9. Be not like the horse that hath no understanding or reason; and you may see they have none, because all creatures of the same kind, work alike in all they do, as the swallows build all alike, and the spiders wove all alike, and beyond it they cannot proceed; but man's operation is divers one from another. Beside, the desires of the creature is not to any eternity, but to the present preservation of itself and it kind; but man's desires reach higher. So the delight of a beast is merely in things sensual, and therefore it acteth only by the body, because life is settled only in the blood, Levit. 17.11. but man can delight in things beyond all sense natural, 1 Pet. 1.8. as to believe in Christ whom they have not yet seen. And indeed if man's soul were not immortal, than it might desire things beyond itself, and so all its desires should be frustrate, which is contrary to the end of nature's operation, who hath made nothing in vain; and therefore whatsoever the soul doth naturally desire, without sin, is to be had either here or hereafter; and therefore if the soul have a desire to be happy, and free from misery, or to have a being when the body is dissolved, certainly it floweth from the immortality of its nature. A shadow whereof appears in man's desire to live in memory, or in posterity, in buildings or purchases, Psal. 49.12. and 2 Sam. 18.18. 2. We find the soul to be incorporeal; for it can comprehend things not only singular, but universal, and the kinds of all things. 3. It is immortal that it may receive the justice of God, which it hath not here; for here the wicked flourish, jer. 12. as Dives did, Luke 15. thou hadst thy pleasures, and Lazarus pains. 4. Beside, it appears also by God's covenant with his people, it being everlasting, they must also be so, or else the covenant ceaseth to be; but they never cease to exist, as Mat. 22.32. all live to God, he is God of the living, of those souls that are bound up in the bundle of life, 2 Sam. 25.29. with the spirits of just men made perfect, Heb. 12.23.  Mathe. 
How is the soul united to the body?  Phila. 
By God's divine concurrence in generation, which being man's form, doth by its two faculties of sense and vegetation, in forty days prepare the matter to receive its quickening power, and so body and soul make one person; the soul being so united to it, as that the body can neither live nor be called man without it. And her being in the body is wonderful; not as a man in his house, which will stand though the man go out; nor as a spider in the web, who setting in the centre of it, feeleth the touch of every cord. But as the light diffuseth itself through the whole air, and is neither corrupted nor divided; so is the soul whole in the whole body, and whole in every part of it; and as the Sun hath divers operations in divers parts of the world, making spring in one place and harvest in another; so doth the soul work diversely in our body by attraction, decoction, quickening and making us to grow. And by this union, doth only animate that body in which it is, nor can it any other as some learned have thought: 
Pythag. and the Jews, as John 1.21.  For every body of the same kind is determined to his own soul, nor can receive any other; nor can the soul animat any other body but its own to which it is determined; therefore when separated they long for their own bodies, Rev. 6.10.  Mathe. 
What is the Image of God in man?  Phila. 
Some qualities that have analogy, and bear some likeness with God, and that was holy knowledge, righteousness and dominion. For you must know that this image was not God's personal image, for that is Christ, as Heb. 1.1, 2. but his essential Image, and therefore saith he, let us make man after our image, not my image, i. the image of God in Trinity; but by regeneration he shall be conformed to his personal image, that is, unto Christ, as Rom. 8. those whom he foreknew, them he predestinated to be conformed to the image of his Son. 2. That this image consisted not in bodily shape, for God hath none; nor to his perfect image, but that he was made according to God's image formally, that is, to the example that God purposed in his mind; nor was he obsignated and sealed with the holy spirit, by the grace of perseverance, for than he could not have fallen. But he was created in holiness negatively, as being no way guilty of vain knowledge, nor injustice, nor to slavery subjected. Therefore St Paul saith, 
1 Cor. 15.  that he was made but a living soul (i. possible to live ever, and to get children to the same image, but could not convey to them any quickening grace to make them certain of ever standing) but the second Adam was made a quickening spirit to perform that.  Mathe. 
To what end did God make man thus?  Phila. 
Surely that he might glorify him by having respect to him that made him; like a circle, which is a most perfect figure, because it returns to the point from whence it was first deduced. All good men are like this; but those that run straight on from, and return not, are in the way to hell. God crieth to us to return, O Shulamite, return, because he being a most wise spirit, thought fit among all the creatures, to have one kind of understanding creature, that might return to him by praise and honour of him, not passively as the common creature sets forth his praise occasionally, but actively and directly to give him the honour due unto his name, with our heart, tongue, and life.  Mathe. 
If the soul hath no existence till by generation, and by God's concurrence it be united to the body, what existence hath it after death, when it is separated from the body I conceive not.  Phila. 
God having an immediate act in the souls production, though by propagation it cannot be dissolved but by that power who gave it first a beginning. Now though he for sin dissolveth the body (which consisteth of natural principles) for a while, till he reunites it again to the soul at the resurrection, in a greater perfection, yet we read not that he doth so to the souls, but they live to him who is not the God of the dead, but of the living souls, which cannot die, though congenerated with the body, through God's powerful efficacy, the parent's mediating the union. And therefore as it is a spiritual being, it may very well exist after separation from the body, and live, and understand, though not as it did in the body by conversion of itself to the fantasy, which then it hath not; nor by any formerly received species kept in memory; for then the souls of children departed should understand nothing; but the soul separated understandeth as Angels do know a new thing presented to them. By which we may see plainly, that souls separated know not what is done here on earth, 
Aquin. p. 1. q. 89. art. 8.  further than God pleaseth to reveal to them; and who can prove God doth any such thing continually by way of reflection upon them.  Mathe. 
How fell men from God being made so righteous?  Phila. 
Solomon saith they found out inventions, i. Adam and all his successors did; yea, and Eve first, who was called Adam of God, as well as he, 
Ishab. Virago.  Gen. 5.2. But her husband Adam called her woman, Gen. 2.23. and afterward Havah Evah, the mother of all living, Gen. 3.20. Her first invention was to open her ear too wide to the Devils subtle counsel, who had fallen himself first from God, and from heaven the place of blessedness, and cast down into these lower regions, where finding man to be God's favourite, he was very industrious to bring him to destruction with himself. And for this purpose makes the serpent's body the organ of his speech, and tempts the woman, supposing her to be inferior to the man in understanding, but far more inclinable to curiosity. His temptation of her was to eat of the tree God forbade, 
Aug. de civ. dei. lib. 13. c. 20.  and set apart as a token of his prerogative, and their obedience; she consented, and gave to her husband, upon which St Paul saith, 
1 Tim. 2.  the man was not deceived, but the woman being deceived, was in the transgression. That is, the man was not deceived immediately by the serpent, but the woman was; nor did the woman deceive him, but gave it him, for she had no mind to make him transgre sse, for she was so persuaded by the serpent, as if she had not transgressed in eating thereof herself; so he was tempted by her, but not deceived by her, nor the serpent: For the serpent left that work to the woman, knowing how prevalent she might be with him, being his only companion. This tree whose fruit was forbidden them, was called the tree of knowledge of good and evil, 
Moses Barcephas, translated by Masius.  not that it had any such virtue to increase knowledge; for the tree was natural, not metaphysical; but it is called so from that unhappy effect which they should find after the eating of it: 
Junius.  For as Adam in his innocence knew good, and might have obtained it, and knew evil, and might have avoided it; so after his fall he knew the good he had lost, and the evil he found; the good of obedience, the evil of disobedience; not but he knew good before by prudence, but not evil by experience till now. Their sin therefore was not a precacious carnal knowledge one of another, as some think; for we find a command for it (increase and multiply) but no time set of abstinence or continence, by breach whereof they might offend God. 
Gen. 4.1.  And we find also in Scripture, that they had no carnal knowledge of each other, till they had sinned, for had Eve conceived in the state of innocency, no doubt but the children had been innocent also, which had been so conceived.  Mathe. 
What was it that most prevailed with Adam to do this?  Phila. 
1. Persuasion of the woman filled with unquiet vanity. 2. It may be the false understanding of Gods threatening, who had said, the day on which thou eatest thereof thou shalt die, and perceiving Eve had eaten, and yet was not dead, he was the more easily persuaded to eat; But God meant they should become mortal, not die presently. 3. A loathness to displease her, or sad her spirit that was his only comfort. 4. His own ambition of a farther knowledge in himself did betray, and overpower his understanding, so that he did not look seriously into the evils incident, and the sorrows emerging from that act, but affecting the supposed glory to be obtained by tasting, he was driven on and transported by the gentle gale of persuasion, and so turned from the Creator to the creature, and so fell under God's infinite wrath to be poured eternally, upon body and soul.  Mathe. 
How did he escape it?  Phila. 
Natural death he could not, for justice must have its course, he having brought himself under the power of death, yea, his soul too, but that God himself provided a plaster so soon as he was wounded by the serpent. For since he could not stand by the Law, he propounds to him a promised seed of the woman, who should lose the bands of Satan in which they were tied, purposed of God upon the foresight of their fall, that so they might live by faith, since they could not by works. Not that God did hereby abolish man's duty, but shown that his duty was insufficient to justify him in his sight, whose infinite justice he had offended. So that now all he did in pious practices, was only a fruit of his faith, not a cause of his justice, 
Rom. 5.18.  to show his gratification, not justification; therefore did God show forth his intent of this way of worship and religion, from the beginning: And therefore as he forbade them the tree of knowledge, to show that none could come to felicity by seeking curious and unnecessary knowledge, so he barred them of the tree of life, lest the carnal knowledge they had got, should lead them into farther presumptuous error, as to eat of the tree of life, in hope that might bring them to eternity, as they hoped the other tree should have made them wise, and so abuse that for nutriment, which God set rather for a Sacrament.  Mathe. 
How was the hope of Gods promise continued?  Phila. 
By Covenant, Types, Promises, Prophecies, till the fullness of time came.  
1. By Covenant. This covenant did not appear plainly at first, saving to Adam in the promise of Christ, Gen. 3.15. called the seed of the woman. For we find no covenant made by God with any of the Patriarches about Religious worship, till Abraham, though they that were of the line of Sheth were called the sons of God, because they professed that true Religion constantly, which they had received from Adam by tradition. But these mixing themselves with the daughters of men, i. the lineage of Cain, God was displeased so, that he drowned all the world, save Noah and his family, which were but eight persons in all. This time was called an obscure or dark time, 
Scaliger in Proleg. in Euseb. Varro de re rustica.  and it continued even after the flood, till the time of Moses, who first gave the true light of Gods proceeding with man. It is true, that there were many good men before and after the flood: But as the flood obliterated the memory of some, so the confounding of languages left few worthy memory, but some of the generation of Shem the son of Noah, who preserved the first Language and Religion, i. the Hebrew tongue and sacrifice as is supposed.  
These Patriarches that descended of Shem, 
Gen. 8.  the last of whom was Abraham, after the confusion of languages, and dispersion of the people collected in Shinar to build the Tower of Babel, they traveled (save so many of them as were at Shinar, which Nimrod made his own seat) to Vr of the Chaldees. From whence God called Abram, Gen. 12.1. to travel to Canaan, who by faith obeyed God, 
Heb. 11.8.  not knowing whither he went. He sojourned a while at Haran, and then came to Canaan, Gen. 12.5. after his father Terahs' death. With this Patriarch God afterward renewed the first promise of the blessed seed, that was made to Adam; for in Gen. 12.2, 3. he tells him that he shall be a blessing, and that to all the families of the earth. To confirm this promise, he first promiseth him a son, Gen. 15.4. and then makes a covenant of Religion with him, and seals it with circumcision, Gen. 17.10. After this he more plainly discovers the promised seed to him. First in the sacrifice of Isaac, commanded and prevented by accepting a Raven in his stead. Next by showing a Type of Christ's persecuted Church in Ishmael mocking Isaac; and then by banishing the bondmaid and her son, who must not part the inheritance with the son of freedom. Then again by showing him in a vision the captivity of his seed in Egypt, a type of the Church's thraldom to the world, for which God will judge the world, Gen. 15.14.  
To this Patriarches son Isaac, God continueth the covenant; and so to Jacob his son, of whom came the twelve fathers of the Jewish nation, who together with their families going to Egypt in the famine, were enthralled after the death of Joseph, whom they had sold thither (who proved an happy steward for them, as well as the Egyptians) his benefit being forgotten by the following Kings of Egypt, they envied Israel, and kept them in subjection and slavery; which was a type of Christ's Churches future troubles, as Moses their deliverer foresaw, 
Heb. 11.26.  which made him endure affliction with them, rather than enjoy the pleasures of Pharaohs Court. By this Moses God renewed the covenant with those people of Israel, after he had brought them out of Egypt, Exod. 19.5. adding thereto the ten Commandments, and other Laws and Ordinances for the forms of their Religion, Heb. 9.1. All which did but set forth Christ to come in his holiness, righteousness, and sufferings, together with that equity and piety which his Church should practise under the Gospel. Now the same covenant that God made with them at first, was continued to them till Christ abolished the outward letter of it by his coming, and set up the spiritual substance of it in the hearts of men. This was prophesied before Christ came, Ezek. 11.19. and that the Gentiles should be his people, which before knew him not, Hos. 2. Rom. 9 This is the old and new Commandment, 1 John 2.7, 8. and must find obedience and operation on the hearts of several men to the world's end, as it hath from the beginning.  
2. 
Gal. 4.  The Types were shadows of Christ; and they were Chronological, Personal, or Sacramental, and when those shadows were passed, our beloved came (as the Church desired him, Cant. 2.17.) and the dayspring from an high did visit us, 
Luke 1.78.  as said old Zacharias.  
The first Chronological shadow, was the number 6. and 7. For the six days had a relation to six ages, 
Chronology shadows. Rev. 10.7. Isid. l. 3. c. 4. Beda and Rabanus, in Gen. 1.2. Isid. Etym. lib. 5. cap. 59  in which the mystery of God shall be finished; and as Christ was Alpha, the beginning of the creation of God in the first day and age, so will be the Omega in the latter end of the sixth age, which began with his Gospel, and shall end with his glorious appearing to judgement. The seventh day signified an eternal rest, to which our Joshua, Jesus, should bring us, Heb. 4.8, 9, 10. when all Sabbaths of days, months and years shall be passed, being but shadows of things to come, the body whereof was Christ, Col. 2.16, 17. Which body as at his first coming put an end to all Jewish rites of the Law; so at his second coming he shall put an end in the seventh age to all Christian service, and nothing shall remain of all, but love to God and Christ, and we shall be like Angels, neither give nor take in marriage; 
Clem. Alex. in storm 6.  therefore this seventh age is said to be without mother or issue.  
2. The Personal shadows was, first, Adam; 
2 Personal shadows.  and therefore Christ is called of Paul the second Adam, 1 Cor. 15.45. and they were like in many things. As 1. In being God's image, Gen. 1.27. in the image of God created he him. And Heb. 1.2, 3. Christ was the engraven image of his father's person. 2. Woman was taken out of his side while he slept; so the Church framed out of Christ's death. 3. He was in Paradise, and Christ in glory in the heavens, and the dresser of his Church. 4. He was Lord of all the creatures; so God put all things into subjection to Christ, Eph. 1.22. that he might recover the dominion that Adam lost: Thus naturally he signified Christ directly. 
1. Ex Congruo. 2. Ex Congruo. Adam. Leo. in ser. 18. de Pass. 3 Ex Renato.  2. He was like Christ oppositively; for Adam was but a living soul, Christ a quickening spirit. In Adam all die, in Christ all shall be made alive. Both were of one flesh, but not of one fact; Adam was a sinner, Christ only a surety. 3. Adam shadowed Christ in renovation, in supernatural holiness, derived from heaven; so that as in his created nature he shadowed him forth as God, so in the state of renovation, or reuniting to God, he shadowed forth him that was God and man, united by whom, the image lost is recovered with great advantage. Therefore Paul exhorts to put on the new man in righteousness and holiness, 
Eph. 4.24.  that being we have lost the shadow of glory in nature, we may recover that by grace, which is far more substantial, 
Origen.  invisible, incorporcall, incorruptible, and immortal.  Mathe. 
What profit is there in this knowledge of shadows?  Phila. 
Very much; for as the shadow of the dial directs to a substantial knowledge, namely, as to know the degrees of the Sun in heaven, so doth this show us certain degrees of the Sun of righteousness in the Church.  Mathe. 
Then pray go on, and show me the rest of them.  Phila. 
As the first personal shadow of Christ was Adam, so the second was Abel, who was the third from Adam. 
Abel.  He signified Christ in his innocent life, and his death: He never did his brother wrong, yet he killed him, and therefore Christ himself called that murder the blood of righteous Abel: So though Christ did so many good works among the Jews, yet they would have stoned him, and though they could not convince him of fin, yet they crucified him, whose blood notwithstanding, speaks better things than the blood of Abel, for that cried for revenge, but Christ's for remission.  
The next is Henoch, the seventh from Adam, 
Henoch.  and so a sabbatical person, pointing out him in whom mankind must only rest as on the sabbath. His name signified, Taught or dedicated; so Christ was taught of God in the humanity, for he increased in wisdom and favour with God, 
Exod. 21.6.  Luke 2.52. and was dedicated to God as a perpetual servant 
* Aria's Mont. & Pagnin.  Psal. 40.6, 7, 8. mine ear hast thou bored, so the word (erithus) signifies, though the Apostle turn it, and a body thou hast given me, to show how his body was to be given as a sacrifice, of a sweet smelling savour, Ephes. 3.2. Again, Henoch was a Prophet, Judas 14. so was Christ. Henoch walked with God, so did Christ. 
* Cat. Arab. c. 20. fol. 27. a. Rabanus in Gen. 5. Jacob Brocard. in Gen. 5.  Henoch sorrowed three hundred years for Adam's fall, and Christ wept often, but never laughed that the Scripture mentioneth. Henoch was taken away of God, and so Christ from death. Henoch was no more seen, nor shall Christ till he cometh to judgement.  
The next was Melchisedeck after the flood. 
Melchisedeck in his generation. Heb. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Council. Ephe.  He signified or shadowed Christ in his generation, name, and office. 1. In his generation, being without father or mother or kindred, without beginning of days, or end of life: So said, because his generation was very obscure, nor committed to letters, or the Genealogy in those times. So Christ had no father as man, nor mother as he was God; yet the Council did rightly style the blessed Virgin Mary the mother of God; that is, of the hypostatical union, not of his eternal generation; she was the medium of uniting the manhood and Godhead together, but no beginning of his subsisting in the Godhead, which never had beginning of days, nor can have end of Being. Yet who was this Melchisedecks father, is hard to say. Some say he was Shem the son of Noah. But others say, of one Heraclim, the son of Phaleg, who married Salathiel, 
Vide Epipha. and the Arabic. Catenam.  the daughter of Gomer, by whom he had this Melchisedeck.  
2. 
2 In his Name  His name signified the King of righteousness; and as King of Salem it signified peace, so Christ was both King of righteousness, that was his name, Jer. 23.6. and the King of peace, Isa. 9.6. because he wrought it, Isa. 53.5. by suffering chastisement for us, he made peace through the blood of his cross, Col. 1.20. In which regard St Paul calls him our peace, Eph. 1.14. and our righteousness, 1 Cor. 1.30. So that as in his generation, so in his name he shadowed Christ also: For as Melchisedecks parents were unknown to that time, so were Christ's in his time; for few believed his father was God, or that his mother was a virgin. And as Melchisedeck seemed to be without beginning, or end of days, in respect of any express account given of it: So Christ had no beginning in his divine nature, nor no end of his Mediatorship; for his Godhead and his manhood making one person, never to be dissolved, he is a Mediator without end, yea, he lived while his body was dead in the grave, which he raised again by the eternal spirit. And thus what was spoken of Melchisedeck respectively, was fulfilled in Christ simply and fully. So Melchisedeck was called King of righteousness and peace, in regard. 1. That he stood unchallenged of injustice, in that time when the four Kings made war against the five Kings his neighbours for injustice and rebellion after twelve years' subjection. 2. 
Gen. 14.4.  He was called King of peace, not only because he was King of the City Salem (afterward Jerusalem) signifying peace, but because he was in peace when all his neighbours were at wars round about him. But Christ was King of both righteousness and peace radically, universally, and effectually in himself and in all believers.  
3. In his Office he was a King and a Priest. King of that City Shalem, 
3. In Office.  which afterward was possessed of the Jebusites, and called Jebushalem, a disordered place, after which it being inhabited by Israel, and King David, it was called Jerushalem, the vision of peace, and so a type of heaven. He appeared like a King by his munificence, when he brought forth bread and wine to Abraham's wearry troops, 
Gen. 14.18. Chrys. in Psal. 106. Isid. de Eccl. off. l. 1. c. 18. Cyprian. Basil. Jerom.  signifying Christ's Sacrament of Bread and Wine, given to all the faithful to refresh them in their battles against spiritual enemies. 2. He was a Priest to the most high God, and so no idolatrous Priest. He shown himself a Priest in blessing Abraham, and in receiving tithes of him. So he shadowed forth him that was to be both King and Priest after his own order, not of Aaron, but of Melchisedeck, Heb. 5.6. The next shadow was Isaac, whose name signified laughter, 
Isaac. Luke 2.10.  and Christ was the joy of all people. He was begot and born in Abraham's old age; so was Christ in the latter days and old age of the world. Isaac was freely offered up by his father; 
Heb. 1.1. Beda in Gen. 22.6.  so Christ was freely given of God for the world. Isaac carried the wood, and Christ carried his cross. Isaac died not, 
John 19.17. Heb. 11.9. Clem. Alex. paedag. l. 1. c. 5. Greg. in 6. Hom. in Ezek.  but Abraham received him from the Altar in a similitude, i. of Christ. For as he died not on the Altar; so neither did Christ as he was the only begotten Son of God. For his divinity could not die; but was like the escape goat that went from the sight of men into the wilderness, or the land of sequestration, while his humane nature like the Ram that died in Isaac's room, was caught in the thorns of our sins, signified by that crown of thorns put on his head. 
Gen. 22.4.  Isaac was delivered the third day after that he was voted to death; so Christ was raised the third day after that he died. The place of his deliverance was called by Abraham Jehovah jireh (The Lord will provide in the mount;) so God on mount Calvary provided for us a sacrifice and a Saviour also. These were shadows of Christ before the Law.  Mathe. 
What other shadows of Christ were under the Law?  Phila. 
The first Personal shadow under the Law, was Aaron, whose name signifieth an high mountain. So it is prophesied of Christ and his Church, that in the latest of days, the mountain of the Lords house shall be established on the top of the mountains, 
Isa. 2.2.  and all Nations shall flow unto it. So in the sixth age God did fulfil it by setting up Christ, who being lift up, drew all men to him; for this little stone, Dan. 2.34. grew into a great mountain, and filled the whole earth; that is, with his doctrine and Church. He the highest for eminency, and his Church by universality. Aaron was chief Priest; so was Christ, but yet of a Kingly line, which Aaron was not. Aaron took not this office upon himself of his own will, but was called of God; so was Christ consecrated of God, 
Heb. 5. ●.  and appointed to be a Priest after the order of Melchisedeck. Aaron was washed, and Christ unspotted, holy, harmless, and undefiled, and separate from sinners, Heb. 7.26. He was anointed with holy oil, and Christ with the holy spirit, by which he was a sweet savour to God. The next shadow is Joshua, whose name in Hebrew, is all one with Jesus in Greek, 
Joshua.  as appeareth, Heb. 4.8. in these words, If Jesus (that is) Joshua, had given them rest. It signifieth a Saviour, Mat. 1.21. Now this man did type forth Christ. 1. Because he lead Israel to Canaan, and was their Captain, as Christ was the Prince of our salvation, and therefore calls himself, joshua 5.14. the Captain of the Lords host, i. of all those that fight under his banner of the cross, and are not ashamed of their profession. 2. He typed forth Christ by circumcising all that were to enter into the land; so Christ doth all Christians by a circumcision spiritual, putting off the body of the sins of the flesh by the circumcision of Christ, whose efficacy lieth hid in Baptism, Col. 2.11, 12. which takes off the shame of our natural Egyptian bondage. 3. He presented Christ, who will one day dispossess the earth of all wicked persons, that the meek may possess the earth promised, Mat. 5.5. And as Peter saith, we look for a new earth, wherein dwells righteousness; and in the mean time by the power of his death, doth slay those Canaanites, 
Origen. Josh. Lect. & in Trop.  Perizites, and Jebusites, that are within us in part till he come again (as God did once from mount Paran to Israel, Deut. 33.2.) from his holiness and happiness to divide the people, Hab. 3.3, 6. 
Judas 14.  and then shall our spiritual enemies be trod down for ever.  
The next was Samson, 
Samson.  a word derived of Shemesh. (His Sun) Indeed he shined more brightly than any of the deliverers; so did Christ the Sun of righteousness above all, Mal. 4.2. 2. He was a Nazarite of Nazar, because he was separated from common things, as the Razor and Wine, Num. 6.3, 4, 5. So Christ was, Heb. 7.26. separate from sinners; 
Rom. 12.2.  so are all in Christ separate from the common course of the world; for Christ was not called a Nazarite from the Town Nazareth, where he lived, (except by mistake) but from his calling ceremonial, to answer to Samson his type. For it is not to be found in the Prophets verbally, that Christ should be called a Nazarite, but in his personal type Samson. 
Judg. 13.15.  And therefore St. Matthew rather alludes to the common mistake of the people, that he should be called a man of Nazareth, rather than to his ceremonial office, a Nazarite, according to our English translation; but in the Syriach it is Naisareth, of Naisar, to observe or keep, as indeed the Nazarites did their vow with all strictness. And so from the City the place of his dwelling, the people fulfilled a prophecy, unwittingly, as well as Caiaphas; and the soldier that pierced his side fulfilled that of Zach. 12.10. Yea Pilate himself calls him in his superscription, Jesus that Nazarite in the Greek; 
Nazarenus in loco, & in merito, 1. sanctue vel mundus quia pecetum non ficit. Isid. Etym. lib. 7.2.  he meaning the City: But the Spirit that guided him intending the office ceremonial of Christ, of which Samson was a figure prophetically spoken of in the book of judges, and made good in Christ conceived at Nazareth.  
Again, the Spirit came not upon Samson till he was a complete man; so Christ did not show himself till thirty years of age, and after john's Baptism. Sampsons' first victory was over a Lion; so Christ's over Satan that roaring Lion, 
Mat. 4. Vid. Aug in Psal. 70.  that seeks whom to devour, 1 Pet. 5.8. Then next he overcomes the Philistines. First with the Jaw bone of an Ass; So Christ by the despised simplicity of preaching, overcame the world, 1 Cor. 1.18, 21. though the Preachers of it are derided and ridden of the world for it like Asses. Secondly, he rising from sleep, carried away the gates of Azza upon his shoulders. So did Christ rising from the grave carry away the gates of hell and death, and lead captivity captive. Thirdly, he was taken in Dalilahs' lap; so was Christ in the bonds of poverty and weakness, as the name Dalilah signifieth. Sampsons' lock was cut off, and his strength decayed: But Christ herein exceeded; for he laid down his strength willingly, by which he made the soldiers before fall backward, John 18.6. and this out of love to his Church, though an adulteress. Samson was flouted, Christ was mocked. But at last Samson at his death pulled down the house of Dagon upon their heads, 
Judg. 17.30.  and so slew more at his death then in all his life; and so did Christ when he cried it is finished on the cross, and bowed his head, than was sin, death and hell quelled at once, though not triumphed over till his resurrection.  
The next type was jehoshuah the High Priest to judah, 
jehoshuah.  after their return from Babylon, at the rebuilding of the Temple, Zach. 3.1. He is likened to a branch, and a stone, verse 8, 9, 10. and Christ is called the branch, ver. 8. and a stone laid before Jehoshuah; so is Christ the corner stone laid before the Priests, upon which they must build the Church. Satan stood on the Priests right hand, but was reproved; so he thought to get the upper hand of Christ, but was vanquished. jehoshuah was a brand pulled out of the fire; so was Christ, when he satisfied the consuming fire of God's wrath, saying, It is finished. He was clothed in filthy garments; and so was Christ with our sins, that knew no sin in himself. Again, glorious garments were given him, and those taken away; so Christ having satisfied for our sins, mortality is put off, and glory and immortality put on.  
The next type of Christ was Cyrus, though an uncircumcised King, 
Cyrus.  whom God calleth his shepherd, Isa. 44.28. and cap. 45.1. his anointed. We are to observe, 1. His Name. 2. His Country. 3. His Office.  
His Name was Cyrus, 
Compounded of Caph and Rosh  which in Hebrew signifieth (as an Head) and so he was a political head of Israel's return from the captivity of Babylon, which he decreed in the first year of his reign, Ezra. 1.1. In the Persian language it signified (as a Sun) to show how he should outshine all those shepherds with whom he was bred. 
Just. hist. lib. 1.  This name was put upon him by God's secret ordinances 100 years at least before he was born, Isa. 45.3. 
Hisichyus, ●o. Wolphius in Ezra.  however the Persian might give him that name in relation to the Sun whom they worshipped. But God gives it from the rising of the Sun, that they might know the God of Israel who had named him so long before, Isa. 45.56. And in his very name he shadowed out Christ, who was and is the head of his Church's deliverance from captivity of Babylon, the confusion that Satan, sin, and death hath made, yea, he was that Sun of righteousness that did arise with healing in his wings, as saith Malach. cap. 4.  
2. He was by Country a Persian; which word Persia is derived of Paras (to divide) as Daniel expounds Peres, cap. 5.28. in relation to Cyrus the Persian, who then with his Uncle Darius the Mede, besieged Babylon, who did afterward divide that Kingdom between them, yea, the Jews from the Gentiles, by sending them home to their native Country. In this he was also a type of Christ, who as by the power of his Godhead, divided languages at Babel; so by his Gospel hath separated believers from infidels, so at last he will divide his sheep from the goats, who took him by faith for their Shepherd, and expecteth his coming as a King, to divide the eternal inheritance among them.  
3. By his Calling, Cyrus was both a Shepherd and a King. First a Shepherd in his forlorn estate, while he lay hid and secret, and God calls him Cyrus my Shepherd, 
Isa. 44.28.  Isa. 45.1. and yet his anointed also, and one that shall perform all his pleasure, in building Jerusalem, and laying the foundations of the Temple, by sending back the Jews thither. 2 Chron. 36.23. 
John.  So was Christ the true Shepherd and King also, of whom David in that kind was also a figure, though Christ's Kingdom was not worldly nor temporal, but spiritual, and so to be continued for ever in our hearts, till his eternal Kingdom shall take place at the end of this world.  
That this great King, Cyrus, in his releasing Israel was a figure of Christ, it appeareth farther, in that God did in his joint reign with Darius, reveal to Daniel, whose name signifieth (the judgement of God) the coming of the Messiah, whose death should put an end to all the Jews typical sacrifices, and should release the Israel of God from all legal bondage, 
Dan. 9.21, 24.  and sinful servility, and Satan's vassalage. This message is revealed by Gabriel, whose name signifieth (Man-God) in relation to his employment concerning Christ that was God and Man. The time set for the accomplishing this great work is seventy weeks, that is, seventy sevens of years according to God's account, a day for a year, Num. 14.34. And so Ezek. 4.5, 6. this seventy sevens was to begin with the decree of Cyrus, for rebuilding the Temple, Dan. 9.25. and the whole sum of this seventy sevens, is 490. years. About the end of which time, which he saith shall be 62. weeks (the Messiah shall be cut off, 
Dan 9.19.  but not for himself) that is, after seven weeks, (viz.) 49. 
Clem. Alex. storm. 1. Dau. Chyt. in John 2.  years have been spent in building jerusalems' walls and the Temple, there remaineth the other 72. weeks, which is 434. years, at the end whereof, Christ by his death introduceth everlasting righteousness to them that believe upon it, saying on the Cross, It is finished; that is, though sacrifice continued afterward till the destruction of jerusalem by the Roman armies, yet all sacrifice did now virtually cease (Christ having offered up himself a sacrifice for all) to signify which the veil of the Temple at that time rend miraculously. 
Heb. 7.27.  I know there be many contentions among Writers, about the seventy sevens of weeks, upon mistake of Gabriels' speech to Daniel. Others mistake it by cleaving too much to the Olympic computation. But the Olympiad years are very uncertain; 
Onuph. Com. lib. 1. faslor. Pluts. in initio Num. Po.  some counting an Olympiad every fifth year, some every fourth year. As for those that conceive the seventy sevens ended with his birth or baptism, they are confuted, because that put no end to sacrifice, for Christ bid the Leper offer for his cleansing. Nor did the desolation of the Temple, put an end to it; for the Apostles had preached it down long before, even from the death of Christ, 
Beda de natura rerum, cap. 9  which they durst not have done, but that they knew Christ had put an end to all before.  
But beside, this man was a type of Christ by his edict sent forth for building the Temple; for so Christ our great Shepherd, 
Beda in Ezra, cap. 1.  our Head, our Sun, sent out his Apostles to build Temples to himself of living stones: Yea, he did figure out by his bounty towards the Temple, what other Kings should do to Christ's Church, even offer their riches and glory to it, Isa. 60.6.  Mathe. 
What Sacramental shadows were there of Christ?  Phila. 
The first was the tree of life in Paradise, Gen. 2.9. which was a sign and Sacrament of life, and termed of some writers, 
Ju. and Ties mel. in Annot. Rabaaus.  a visible Sacrament of invisible wisdom. This was not forbidden Adam to taste of, for none is excepted but the tree of knowledge, as Eve herself confesseth, Gen. 3. 
Lomb. lib. 1. dist. 17. Beda in Gen.  yet there was great difference between the eating of this tree, and the rest; for in this tree was a sacrament, in the rest but only an aliment or nourishment. And what was this sacramental tree a sign of, but only of Christ, who is the true life of them that believe; and a tree of life to all that lay hold upon him, Pro. 3.18. who is the wisdom of the Father, and is made wisdom to us. This is the best tree in the Church's garden, which is God's Paradise. And we shall find it so, if Christ be so planted in our conscience, that we forsake him not for that nice and curious knowledge, which is but a cloak for our own evil dispositions and corruptions, as all schism and heresy is. By this tree Adam was taught that life was Gods free gift before he sinned; how much more now is it since we have sinned. And if Adam had representative sacraments, in the state of innocency, how much more have we need of exhibitive sacraments, to convey grace to us in the estate of nocency, although the Swenkfeldians, both old and new, say we need neither Sacraments nor preaching.  
The next Sacramental shadow was Sacrifice. 
Sacrifice.  A thing done by men (by God's appointment) as being of the more worthy Sex, and first created, to signify him that was the first born of every creature; and that the chief Sacrificer of all our oblations to God our High Priest, Jesus Christ. This rule St Paul followed, 
1 Cor. 14.34.  who forbids a woman to meddle in Church matters, by speaking in the Church, being not the first in the creation, though chief in transgression, 1 Tim. 2.12. Some think that before the Law, only the oldest of the families or Prophets did facrifice. But there is no certainty of Scripture for it, since that Abel the younger, sacrificed as well as Cain the elder brother. 
Gen. 4.3. Fenestel. de sacerdot. Rom. cap. 11.  Indeed the heathen did commonly offer sacrifice by their Kings, as the Romans. And the Egyptians did not commit their holy mysteries to every one, but to those who were to come to the government of their Kingdom, or to those of their Priests, 
Clem. Alex. strom. 5.  who were most approved for lineage, learning, and elevation, so that they were more religious, though no less idolatrous, then Jeroboam, who made any one a Priest, as many do among us, the more shame. But after the Law God restrains this to one trive, namely, of Levi.  
This word sacrifice, signifieth a thing sacred or holy, and had divers names. Mincha, a gift or oblation. Gnolah, because it ascended, as in fire. Zebach, killed, i. if it were a thing had life. Misbeach, because laid on the Altar. Karhan, drawing near to God. Now as Christ the Son of God, was signified by the tree of life; so as he was the son of man, he was typed by sacrifice, whether animate or inanimate. For 1. He was the only meritorious oblation. 2. He was laid upon his cross, as upon the Altar, in similitude to the Altar of sacrifices; but he offered himself by the eternal spirit, by which he was separate to the work of our redemption. Now that all Sacrifice was but a type of his oblation of himself, it is said that he was the lamb slain from the beginning of the world virtually, and so Christ is, yesterday and to day, and the same for ever, Heb. 13.8. Virtually for them before he came in the flesh; Actually when he came in the flesh, and so efficaciously for all believers past, present, future; for sacrifice did not only represent him, but did exhibit him to all that in faith did expect him, though veiled, as we believe upon him though under the Gospel revealed. For it is true that God printeth an effectual operation upon things sacramental. 
jamblicus de mysterits in cap de Virt. sac.  And so God did no doubt upon the Jews sacraments till Christ came in the flesh, by whose meritorious sacrifice we are saved, even as they, Act. 15.11.  
The next shadow of Christ sacramentally, 
Passeover.  is circumcision, which was first commended to Abraham, Gen. 17. and to his seed till Christ came and abolished it, and placed Baptism in the room of it, which being once settled, 
Gal. 5.2.  Christ profits them nothing who are circumcised; for baptism is the Gentiles circumcision, Col. 2.11, 12. In Christ they were circumcised by the circumcision made without hands, which is putting off the body of the sins of the flesh, by the circumcision of Christ, being buried with him in baptism, and raised again by faith's operation. By which we see what circumcision was in itself, even cutting off the foreskin of the male-kind his generative part, and also what it signified in Christ, even the casting away the sins of the flesh.  Mathe. 
What need Christ be circumcised, who had no sin?  Phila. 
Surely not for his own sake, but for ours. For by circumcision he becomes bound to keep the Law, and so became surety for us, that he would satisfy all for us in respect of precept and punishment; For whosoever was circumcised, was bound to keep the whole Law, Gal. 5.3. He underwent it also to excuse or exempt us from that hard Sacrament, and yet to convey us the grace of mortification by a more easy Sacrament, even by baptism. Also that thereby his righteousness might be conveied effectually to all Abraham's seed by nature or grace, that believed upon this Christ the promised seed; of whose righteousness, 
Rom. 4.11.  circumcision was to them, and baptism is the seal to us, 
Rom. 4.23, 24.  to whom the same righteousness shall be imputed, if we believe in him that raised up Christ, who as he was circumcised, was typed forth by circumcision the seal of that righteousness promised to come upon man by the promised seed, Christ. This was the first exhibiting sacrament that God gave to mankind. He gave a representative sign of the Rainbow to Noah, that he would never drown the world again, which was a temporal grace: But this conveyed to Abraham and his seed, the promise of internal and eternal grace, and whatsoever is attainable by faith. It is true, that many other people were circumcised, but to them it was no seal of covenant, but to Isaac's people only of whom it was promised, that in Isaac shall thy seed be called. Some writers tell us of the Egyptians and Aethiopians, that they were circumcised, but know not from whence they had it. So writeth Herodotus, that lived about the time of Nehemiah. 
Herodotus in Euterpe.  But if they had it, surely, it was taken up from some of Ismaels' scattered progeny, the son of Abraham by Hagar; which circumcision the Hagarens, who call themselves Saracens, do practice at this day; but it is to them no seal except of family only.  Mathe. 
What was the next shadow sacramental?  Phila. 
It was the Passeover, called in the original Pesach, a transition, because the destroying Angel passed over the houses of the Israelites in the plague, Exod. 12.12. This Passeover was a sacramental Feast appointed of God, Exod. 12. In the very term it signifieth Christ, in whom our sin was passed over, and our punishment also, and both laiod upon himself. This Feast was to be kept in the month Abib, which God appoints to be their first month in the year, whereas before they began it in Tisri, about the autumnal equinoctial. But it must now begin in the vernal, to type forth him, from whose reign in our heart, we are to begin our time of spiritual birth, as the Church did her ecclesiastical account. The meat of this Feast was to be a Lamb, or an He-Goat of a year old; the Lamb typing forth Christ's innocent nature, the Goat our corrupt nature. So it was to be set apart on the tenth day of Abib, and slain the fourteenth day at evening. So Christ came to Jerusalem about that time, as if to prepare himself to be that oblation, and preached there, 
Rabanus.  and was betrayed by Judas, and taken by the Jews, and crucified on the fourteenth day, about the eighth and ninth hour, 
Jos. Scalig. de emenda temp. Joseph. de bello Judas. lib. 6.  which was the time passing between the evening sacrifice and the Sun set, and then he died on the Cross. After which in the evening, began their paschal Feast, without acknowledging Christ to be their spiritual Paschal Lamb, the oblation for sin by his innocency, 
Bed. in Exo. 12.  nor the He-Goat by taking our sinful nature upon him. This time both in regard of the month and hour, had a special relation to Christ. For the name of this month (Abib) signifieth an ear of corn, not only because in this month the green ears of corn appeared, but also because in this month they were to offer the first fruits of corn to God, Leu. 23.14. the green corn relating to Christ, who in this month, was to spring up fresh and green out of the earth, by his resurrection, and to become the first fruits of the dead, which by that resurrection of his should be all raised. This was prophesied of, Psal. 72.16. There shall be an handful of corn in the earth, upon the top of the mountains, whose fruit shall bud like Lebanon, and shall flourish from the City as grass. 
John 12.24.  This was effected by Christ's death upon mount Calvary, after which he was sowed like corn in the ground by his burial, and after he was thus mortified, then by his resurrection he multiplied in the hearts of men, who believed upon him to be the fruitful seed of eternal life, and the Sun of excellency, both which the word Bar in that Psalm signifieth, as well as in Psal. 2.12.  
Their celebration of this feast also was typical. 
Lact. de vera sapien. l. 4. c. 8.  1. In slaying the Lamb, to show that there was no deliverance from infernal Pharaoh, the Devil, but by the blood of Christ the immaculate Lamb. 2. In dashing the blood of it on their door-posts, it signified the sprinkling of Christ's blood upon the conscience, Heb. 9.14. cap. 10.22. to purify it from dead Egyptian works, and to guard our souls from the destroying Angel. The roasting of this Lamb, typed forth the wrath of God, which Christ was to undergo, which made him in the garden sweat blood like roasted flesh, and to cry out, my God, my God, why hast thou forsaken me. So their eating of it in one family, typed out the one true Church united to Christ. So the calling of another family to them, 
Rabanus.  if one were too little, shown the calling in the Gentiles to partake of Christ, because they without us should not be made perfect, Heb. 11.40. In that they were to eat all of it, the inward appurtenances, as well as the outward parts, it shown that the divinity and humanity of Christ, must both by faith be fed upon, and that the meanest things of Christ, must not be rejected, because every part and parcel of him in his rudiments, principles, as well as in substance, is profitable to salvation. Again, if any thing remained of it, they were to burn it, that shown, that if there were any thing in Christ which we could not as yet digest, 
Rabanus.  as in the great mystery of his Incarnation, Resurrection or Ascension, we should with all submissive reverence, commit it to the Holy Ghost who in his time and by his divine light shall reveal it unto us.  
This Sacramental service no doubt did also foretype how we in aftertimes should receive Christ in the Sacrament. As they with unleavened bread; so we should keep that feast, not with the leaven of malice and wickedness, 
1 Cor.  but with sincerity and truth. So they with bitter herbs, we with remembrance of our bitter bondage under sin. They with their loins girded, staves in their hands, shoes on their feet, so we with all readiness to pass from the state of sin, to the state of grace, as God shall call us.  Mathe. 
What was the next exhibitive Type of Christ?  Phila. 
Manna, with which God fed Israel forty years lack a month in the wilderness,, Exod. 15.12, etc. of which every one might take an omer full for a day, and on the sixth day two omers, because on the Sabbath day none of it fell from heaven. This Moses called bread from heaven, and Psal. 78.24. the wheat of heaven, and bread of Angels by the Septuagint, but in the Hebrew, bread of the strong ones, as if given from Elohim the strong God in Trinity. But the people gave it the name Mannah, or man, Exod. 16.15. by saying Manha, Is it a gift, or this is a gift; for Man or Mannah signifieth a portion, or a gift; and so it was indeed to be acknowledged the free gift of God, as Christ is, upon which we are to feed by faith in our travel in this wilderness of sin, till we come to the land of everlasting rest. Therefore Christ calls himself the bread of life, that came down from heaven; 
John 6.33, 35.  and S. Paul calls this manna spiritual bread, 1 Cor. 10.3. For indeed, that sensible bread did signify spiritual bread, 
Aug. de utilit. paenit.  and whosoever did in manna understand Christ did eat the same spiritual bread with us, which is better than their manna, so far as substance is beyond a shadow. And therefore though called heavenly food because it came down from heaven, yet it must give way to him that came from an higher heaven than that did. 
Ambrose de sacrif. l. 5. c. j Bern. de coen. dom.  For the sign considered severally from the thing signified is but earthly, but with it is heavenly. So in the Sacrament of the Lords Supper, the bread sacramental is not that which goeth into the body, but the eternal bread which sustaineth the substance of our soul; for the natural nutriment perisheth, but the Sacrament is bread not for the belly, but the blessed soul. They were to gather it every day, to show that we must gather always something of heaven. It began first to fall on the first day of the week, but none on their seventh, to type forth to them, that the true manna would appear on the first day of the week, as indeed he did (as Chronologers do account) in his birth and resurrection; and ever since the heavenly manna of his word falleth upon that day, whereon if men neglect to gather it, God may justly famish them, and deny to them the bread of life.  
The measure for each to gather, was an omer for a day, the tenth part of an ephah, which was the quantity of forty three hens eggs, a competent portion. Therefore God so ordered it by his divine providence, that he that gathered much had nothing over, and he that gathered little had no lack, Exod. 16.17. 
Rom. 12.3.  Now as manna represents Christ, so doth the omer the capacity of every believer, to whom God hath given a measure of faith: For the filling of which measure or capacity, every believer must be stirring betimes, as the Israelites did before the sun of persecution arise, which dissolves the sacred custom of God's ordinances; which if mwn would do, the little they get should be enough, because God accepts their will for the deed. 2. This manna may signify our temporal estates, and the omer the measure of getting; and so St Paul applieth it, 2 Cor. 8.14, 15. namely, that there should be such an equality, that the abundance of some, 
Pro. 22.2.  the want of others, might be supplied, and yet not levelling every man's estate in the quantity, but by communicating to others the portions of charity. Thus they did in the primitive times, till those frivolous words of (Mine and Thine) came in, 
Chrys. in Hom. oportet sis reses esse.  which hath vexed the world with so much wranglings, whereas before men lived like Angels, now like devils.  
Again, whereas in the sixth day they were to gather double so much, it figured that in the sixth age of the world, which now is, the gifts of God, should be doubled; and also that in our latter age, we should labour the more for God's grace, because our sabbath of rest draweth nearer to us. And farther, in that God made that to stink which was gathered over and above, either out of distrust that they should not find it the next day, or out of sloth to save their labour in going out. We 1. Ought not to distrust the sufficiency of Christ, who is the same yesterday and to day, and for ever, Heb. 13.8. yet nevertheless we must seek him daily, 
1 Tim.  though without distrust. 2. It teacheth us moderation in seeking after the world, Mat. 6.34. care not for the morrow, 
Jam.  i. by unnecessary carking and afflicting the soul; for what is too much doth but stink, canker, and corrupt, and causeth God to smite them sudden, as Nabal, and the rich fool in the Gospel.  Mathe. 
I pray show me the next.  Phila. 
It was the Rock water, 
Rock.  set down, Exod. 17. which flowed forth when Moses struck it with his rod at God's command, Exod. 17. and Numb. 20. The first rock was to be smitten, the latter only to be spoken unto, and not to be smitten, to show that God could work as much by a word, as by a stroke of his rod, which it may be was some cause of Moses and Aaron's staggering, because the rod was not commanded to be used now, 
Aug. q. 19 Rabanus. Rupertus.  by which he used to work wonders, afore time; or possibly that God would be so kind to them upon this second murmuring for water, as he was before at Rephidim, Exod. 17.  
That these Rocks signified Christ, is plain, from 1 Cor. 10.4. saying, they drank of that spiritual, which was Christ; yet no more Christ then the element of bread and wine is the body and blood of Christ, save only to faith, 
Aug. in Joh. tract. 45. fide manente, signa sunt mutata.  whereby the rock was Christ to them, as the Sacrament is Christ to us. Which Christ is well called a Rock, because upon him the Church, and every faithful one, is built so strong against all storms and tempests of temptation, Mat. 7.24. as Peter was shaken, but fell not finally, 
Mat. 16.18. Ber. in ser. 61.  because he trusted to a better rock than himself, who is now in heaven, in whom only is steadfastness. So the smiting of it, 
Orig. in Exod. Raban.  signified Christ smitten by that wooden rod of the Cross, out of whom flowed the fountains of the Tew Testament, even those holy mysteries, by which we have the grace of washing in the font of regeneration from sin and uncleanness, Zach. 13.1. and the gift of the Holy Chost conferred upon us, 
John 6.35.  which in us will quench all evil thirst, and flow up to a well of everlasting life.  Mathe. 
I pray declare the next shadow.  Phila. 
The next was the Brazen Serpent, 
Brazen Serpent.  commanded to be set up for the people's cure, when they were bitten by the fiery serpents, Numb. 21. That this signified Christ, see John 3.14. where our Saviour likens his own lifting up upon the Cross, to Moses lifting up the brazen serpent in the wilderness. The occasion of these serpents was Israel's murmuring for ordinary bread, and speaking slightly of manna, calling it light bread. This St Paul calls a tempting of Christ signified by manna, 1 Cor. 10. and represented by Moses and Aaron, the chief magistrates, civil and ecclesiastic, against whom they banded themselves. 
Actuarius de medic. compos. in cap. de rabiosa cane.  The serpents signify Satan, whose sting is sin, who like the asps, seems to give a small wound which breeds a kind of pleasure, but kills certainly, though fools make it but a sport to do wickedly. The cure was a brazen serpent on a pole in the camp, upon which whosoever looked when he was stung by the Sharaph, or fiery serpent, 
Beda in Num. 21.  was presently cured. Which did mystically teach them to fasten the eye of faith upon Christ, in whom whosoever believeth shall not perish, but have everlasting life, John 3.14, 15. And thus as the sin committed by a tree, was cured by the Lord of life, that hung on a tree; so the serpent's sting is overcome by one that had no sting, no venom, gall, nor guile.  Mathe. 
Are there no shadows and types of Christ his Church under the New Testament, as well as of himself?  Phila. 
Yes, for the type of both was Noah and his Ark, Moses and his Tabernacle, Solomon and his Temple.  Mathe. 
I pray declare how.  Phila. 
First, we find Noah's name to signify a Comforter; so was Christ to be, Isa. 61. Secondly, a Comforter to them that mourn; his office was to preach righteousness, 2 Pet. 2.5. that is, of the righteousness of God's judgement in drowning the world for sin, and the righteous grace of God in saving some. Again, 
Anselm. in Rom. 14.  the righteousness of man in a civil sense, and moral behaviour, which cannot save him from God's wrath, and the righteousness of man by faith, which layeth hold of the ark of God's salvation. And as he was a preacher, so he was a builder, i. of an ark, by both which he endeavoured to edify the old world, and make it God's Church, but they would not, and so he built an ark as a type of it only wherein he saved himself and his household, only because the spirit of Christ speaking in him was rejected by the world. The ark signified the Church of the faithful, 
1 Pet.  who are like the wood thereof, of a mounting nature, above all the waters of the world's temptations. So in regard of their juncture, it signified that unity by which the Church is combined; the length, breadth, and height, the dimensions of Christ's love to the Church, Eph. 3.14. The door but one, signifieth that one entrance into the Church by Baptism, as 1 Pet. The window signifieth the light which God gives to his Church, whereby to see and contemplate his judgements upon the wicked, that die not in the unity of the Church. The three rooms the sacred Trinity, in whom all things live, move, 
Acts 17.28.  and have being, but especially the godly who are effectually baptised into those names which are three in one, as the three rooms in one Ark. The divers creatures in the Ark, show the mixture of the Church visible, consisting of reasonable and unreasonable, clean and unclean, wheat and tares, good and bad. And in that there were seven couples of clean, and but one couple of unclean; it shows that reprobates have little to do in God's true Church, and though some, yet are they nothing in comparison of those that are out of the Church visible. So Noah being Master and Lord of all these, might well type forth Christ, under whose feet God hath put all things in subjection, Psal. 8.  Mathe. 
What signification of Christ and his Church, had Moses Tabernacle, and Solomon's Temple?  Phila. 
Very great and lively.  
For 1. Moses Tabernacle was a type of the Church Catholic, as it is militant, wand'ring in this world, and discontinuing from the lord 
Bed. de tab. lib. 1. c. 1. Chrys. in Psa. 5  And by Solomon's Temple the Catholic Church triumphant in heaven; which Churches though two in number, are but one in Christian faith. Both these, viz. Tabernacle and Temple typed Christ. First, the Tabernacle did, because Christ is said to dwell or pitch his Tabernacle as the Greek word signifieth in Joh. 1.18. so did the Temple too, 
Beza in John 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and therefore he said, dissolve this Temple, and I will build it again in three days, meaning the Temple of his body, Joh. 2.19, 21. well so called, being the fullness of the Godhead dwelled in him bodily, Col. 2.9. even as the Tabernacle and Temple was sometimes filled with the glory of God, Exod. 40.34. and 1 Kin. 8.10.  
And as these typed out Christ, so they did the Church, both in the whole body, and the members of it. 1. In the whole, called the house of God, 1 Tim. 3.15. and Rev. 21.3. Now Jerusalem is called the Tabernacle of God, because he meant to dwell with men, by the Gospel ruling in their hearts, as once he did in the Temple of old Jerusalem. 2. In the members of it. Therefore Eph. 2.21. they are called a Temple, and ver. 22. an habitation of God by the spirit, and a Temple of the Holy Ghost, 
Haymo in Rev. 21.  1 Cor. 6.19. whose greatness though the world cannot contain, yet he is content to dwell in a contrite heart. But beside, if we consider the place where Moses received the platform of the Tabernacle, it will be more clear. Moses received it in Horeb, which signifieth a dry desert, as Sinai or Seneh a bush, in which God at first appeared to him. The dry desert signified the world, wherein the Law of God is given. The burning bush the fiery afflictions of the Church in this land of thorns.  
The man Moses that was faithful in all the work of the Tabernacle, having received it from God, did well represent Christ, who received from the bosom of his Father, what things he delivered for the rearing up of his Church; and so was as Moses, a Mediator between God and his people. 
Exod. 35.30, 34.  The chief workmen typed out the Apostles that had their gifts by infusion, as Bezaleel and Aholiab, of Judah and Dan, signifying praise and judgement, and were indeed Archbuilders, as 1 Cor. 3.10. and so to be esteemed of all men. Those that were subordinate to them, might prefigure out inferior ministers, of which every one must prove faithful, 1 Cor. 4.1. So the people offering, typed forth those in after times under the Gospel, that should freely give themselves first to God, and then of their goods liberally for the upholding God's Church and service, so often prophesied of, Psal. 45.12. Psal. 110.3. Psal. 72.10, 11. and Isa. which was fulfilled by the Eastern Magis, Mat. 2. and by the Primitive Converts, Acts 2. And so also by the many endowments of the Church given by Princes and others who believed the Gospel.  
Besides, the time of setting up the Tabernacle and Temple, had relation to Christ's coming; 
Exod. 24.  for as that was set up by Moses in the seventh month, and the Temple by Solomon in seven years, 1 Kin. 6.37, 38. and in the seven sevens of years, the second Temple was finished. So after seventy sevens of years, 
Dan. 9.25.  from the Angel gabriel's speech to Daniel, Christ the Messiah came from heaven, and took up an earthly temple of our nature, laid it down by death for our sins, and raised it up again for our justification, upon which doctrine he hath built his Church, of which the Jewish was but a shadow.  
This may further be understood by the triple division of this Tabernacle and Temples rooms, which were three. Fist, the Court. Secondly, the holy place, and the most holy. The most holy place was divided from the holy, by a veil. 
Heb. 9.3. Heb. 10.20.  This veil typed Christ's flesh, which like Moses veil, hid his glorious appearance from our dull sight. But when his flesh was rend upon the cross, the veil of his divine power appeared by renting the vail of the Temple, making as it were a way for us to come to the mercy seat; 
Heb. 9.5.  for within this veil it stood.  Mathe. 
What signification had the matter of the utensils of that house to the Church, Christian?  Phila. 
Very much, being shadows of things to come, Col. 2. 
Rab. Maurus. in Ex. l. 3. c. 10.  For the matter of the boards and pillars being either Shittim wood, incorruptible by nature, it typed forth Christ's body, which never saw corruption, and the body of believers too, to whom sin shall not be imputed, and from whom at last all corruption shall be removed, 1 Cor. 15.53. The silver sockets may figure faith, which joineth Christ and the Church together. The cover, Christ's protection, under which the Church doth always shroud herself.  Mathe. 
And what may the rooms signify?  Phila. 
Surely the most holy place might well figure out the heavens; for in them is the true mercy seat, and glorious cherubins, 
Orig. in Exod. Bed. de tab. l. 2. c. 13.  into which Christ entered once for all, to appear before God for us, Heb. 9.12, 24. In type whereof, the High Priest in the Law entered once a year; but Christ once for ever to take possession for us, till the veil of the earth rend, to give way to our bodies at the resurrection to take possession of the heavens most holy place.  
The holy place signified the Church on earth, 
Orig. in Leu. 16.12.  who must here offer up prayer and praise in the name of Christ, till he come again, and our sacrifice of obedience, taught us by word and sacraments, which requires us to offer ourselves a living sacrifice to God, Rom. 12.1. for which he hath made us Priests, as well as Kings, 
Rev. 1. ●.  to suppress our rebellious corruptions. In regard whereof the Church is called holy, as the heavens is the most holy. Between which there being no receptacle for souls named, you may conceive Limbus patrum and purgatory, to be papistical inventions. The outward Court, where all the people assembled, might well signify that part of the Church visible on earth, which have not yet attained to that true measure of holiness which others have, yet are in the Churches pale by admission into it by circumcision and baptism, and so are in the Church's suburbs, which is trodden even by profane people, 
Rev. 11.2.  but none entereth into the holy state of the Church, but the upright and worker of righteousness, Psal. 15.  Mathe. 
What signification have the adjuncts and vessels of these rooms?  Phila. 
The utensils and vessels in general, may well signify holy persons, or holy gifts. 1. Holy persons whether Ecclesiastic or Civil, as 2 Tim. 2.20, 21. In a great house are vessels of gold and silver, 
Raban. on Exod.  wood and stone, some for honour, and some for dishonour. If a man purge himself from them of dishonour, he shall be a vessel of honour sanctified, and meet for the master's use, and prepared to every good work. Which vessels may be sometime captived, as those of the Temple by Babel's King, and Rome's Antichrist, yet they shall still remain God's vessels, and be returned to their right use by reformation in due time.  
2. As they be taken for gifts, they set forth those divine graces by which God is served in his Church, which graces may sometime be captived like God's Ark by the Philistines, 1 Sam. 4. but yet shall be received and returned to God's service again by true zeal and repentance.  Mathe. 
I pray declare the signification of the particular utensils?  Phila. 
Those in the Sanctum, or Holy place, were, The Altars, the Laver, the Table for Show bread, and the Candlestick. 1. The Altars, which were two; of redemption, which was that on which creatures were offered by fire, and signified our redemption effected by the bloodshedding of Jesus Christ, 
Gen. 4.4. Num. 28.3. John 2.29. 1 Pet. 1.18. Exod. 40.6. Leu. 23.24.  who was slain virtually from the beginning of the world, and actually in the last age of the world he was slain for redemption of his people. This Altar stood at the door of the sanctum without side, to show that none can have fellowship with the holy God or his people, that makes not entrance into the Church by the sole sufficient sacrifice of Christ. Next was the Altar of perfume, for perfume was offered thereon every morning; it stood near the mercy seat, but a veil of the most holy place was between, Exod. 30.6, 7. signifying the prayers and intercessions of Christ for us, as may be collected from Ephes. 5.2. where Christ is called a sweet smelling savour; for so he was in his death, and in the devotion of his life, Heb. 5.7. for he was heard for himself, of him that is able to save. And so he is for us by his mediation, making our devotion acceptable by the sweetness of his intercession, as Rev. 8.3. who is the one only Mediator betwixt God and man, 1 Tim. 2.5. either for redemption signified by the bloody Altar covered with brass; or for intercession signified by the Altar of perfume which was covered with gold, typing that in heaven, Rev. 8.3. And therefore it is profane Idolatry to set up any other, 
Chem. contra Trid. Co.  as the Papists do in their Rosary, and also in their Manual of prayers, chapt. 1.11. and in many other of their tracts to that purpose.  
Also these two Altars may well set forth a Christians offering up of himself to God by a reasonable sacrifice, Rom. 12.1. as also our devotions in prayer and thanksgiving, related to by Malachi, cap. 1.11. In every place incense shall be offered to my name, 
Tertul. adv. Martion. Hieron. in Mal. 1. Rupert on Malac. Justin Martyr Cam. Triphon.  even a pure offering, i. of prayer and praise, such as St Paul intimates, 1 Tim. 2.8. willing the Gentiles to lift up pure hands in all places, and to give alms, which is a sacrifice of a sweet smell, Phil. 4.18. and very acceptable to God, as was that of Cornelius, Acts 10.4.  Mathe. 
What might be signified by the Laver?  Phila. 
It was made of brass for endurance to hold water; and of glass, 
Exod. 30.18. Exod. 38.8.  that the Priests who were to wash therein before they went to the Altar, might discern their cleanness or foulness. It was called a molten sea, 2 Chron. 4.6. This might signify the Laver of our new birth, Eph. 5.23. and Tit. 3.5. namely Baptism, wherein we are purged by the blood of Christ, through the eternal spirit; and also our faith, by whose operation, hand and heart, head and foot, affection and action, is to be cleansed, Jam. 4.8. when we draw near unto God, and that we may lift up pure hands, 1 Tim. 2.8. and look to our feet when we enter into the house of God, Eccles. 4.17. And to monish us hereof, the Church thought fit in ancient times to set the font for baptism at the entrance of the Church, as this Laver stood at the entrance of the Holy place, that as they, so we might be cleansed before we offered ourselves to God at the Altar of prayer, or praise, and to examine ourselves by the glass of the word, 
Jam. 1.23.  as the Priests by the Lavers glass placed in the foot thereof, observe their spots or their purity. And as ourselves, so our devotions are to be washed and cleansed also, as the sacrifices were in the Temple in the ten Caldrons; 
1 Kin. 7.38.  so our devotions to the equity of the ten Commandments, though for the perfection of them, we trust only upon the Lamb of God, by whose merits we come boldly to the throne of grace. This Laver and Solomon's sea, 1 Kin. 7.23. was answered by the sea of glass, 
Rabanus in Rev. and Bale on that place.  Rev. 4.6. and the glass of one, and the crystal of the other, might well represent the clear word of God, which God hath joined to the Sacraments, by which through his spirit, 
Aug in John, tract. 17. Bed. in Rom. 10  the Sacraments are made efficacious: And thus we are made clean by the word also which Christ hath spoken to us.  Mathe. 
What signified the Table of Shewbread?  Phila. 
This table with the bread and frank incense set thereon, prefigured divers things in the New Testament. 
Orig in Leu. 24.  The table might the holy Scripture, and the bread of proposition the Ministers, because the table was never to be removed, but the bread was every seventh day, 
Bed. l. 1. c. 7.  and new set on upon the Sabbath. So the Ministers having finished their course, are taken off by death, and others come in their place. But more properly the Table of the Lord, named 1 Cor. 10.21. by St Paul, and is never called an Altar by the ancient writers, but only because there is a sacramental seal of Christ's body broken, and his blood shed, though the Papists love to call it so, the more easily to make people believe that Christ's very flesh is there present.  
The bread for number being twelve great cakes; 
Tremelius on the Ephab, Exod. 16.36.  and in respect of their order being six in a rank, one against the other, seemeth to represent Christ's twelve disciples, whom he sent out two by two. This order of setting them, is found by the Hebrew word, Grerec, which signifieth the order of martial ranks. So these being preserved for the Priests eating, it showeth, 1. Who hath right to the holy bread of the Lords Table, even such as are called to be holy Priests to God, as none might eat of these but the Priests only. It is true that David and his men did so, but it was in case of great necessity, wherein charity dispensed with the Law, and in some cases the Communion cannot be denied to some not prepared, according to the strict order of the Sanctuary; as Judas was not, and yet received the holy Supper; yet examples are no rules when they vary from common Law.  
Also it showeth, that God will provide for those that serve at his Altar and Table, in despite of the envious world, Psal. 23. 1 Cor.  
The frank incense, which with the bread was taken off, and was offered to God, signified the thanksgiving which we are to offer to God for all his benefits, 
Hieron in Eccl.  especially for feeding us by his Word and Sacraments, for which our prayer should be directed like incense. 
Psal. 142.2.   Mathe. 
What means the seven fold golden Candlestick?  Phila. 
No doubt Christ and his Church, and that in respect of the matter, form, and use of the Candlestick.  
1. In regard of the matter, it was beaten gold. The gold showeth the preciousness of Christ and the Church, both of one mettle, Heb. 2.11. The form shown also Christ to be the middle and chiefest shaft or stock, into the which the rest are ingraffed; for he is the Vine, and the Church are his branches. This Candlestick was beaten out by the hammer; 
Haym. in Rev. 11.  so was Christ and his Church by divers strokes. God smit the Shepherd, and the world scattered the flock by persecution. Or if this hammer be taken in a good sense, it signifieth the Scripture, which is God's hammer saith the Prophet, to which Christ was conformed, Psal. 22. and by which the Church is, and must be framed by Christ's ministers, as this Candlestick was by Bezaleel and Aholiab, 
Exod. 31.  driven out to and fro till she hath attained her perfection in Christ's juncture; as the children of Israel was in the wilderness driven up and down to 42. stations, and the Church from Abraham to Christ, 
Mat. 1.  was through forty two generations, the true number of the Bowls, Knops and Flowers of this Candlestick, Exod. 25.  
The use of this Candlestick was to support the lamps of oile-Olive, to give light clearly and continually. 
Greg. Mor. lib. 18. cap. 32.  This light signified Christ who is the true light that enlighteneth every man, Joh. 1.14. and also Christ's true disciples who are the light of the world, Mat. 5.14. Christ is the light enlightening, his disciples the light enlightened. These lamps may also signify the word, which St Peter calleth a light set in a dark place, 2 Pet. 1.19. which word of prophecy, is neither legal or evangelical; which two like two olive trees seen of Zachary, cap. 4. feeds these lamps with oil.  Mathe. 
What were the adjuncts of the most holy place?  Phila. 
You know that I told you before, that this most holy place signified the heavens; the adjuncts were the Ark and the golden Censer.  
The Ark was made of Shittim wood, overlaied within and without with gold. In this Ark were put the tables of the Law, and so might well type forth the glorious humane nature of Christ, 
Bed. de Taber.  in whom was hidden all the treasures of wisdom, Col. 2.3. And he indeed did only keep the Law of God entire. The cover of this Ark was called by the Septuagint in their translation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (The reconciliation) and so St Paul useth their Greek word, Rom. 3.25. But in Heb. 9.5. this cover is called the Mercy Seat. This may well signify Christ also, whom God hath set forth to be our reconciliation, 
Greg. Mag. in Ezek. lib. 1. hom. 6.  who covereth all our sins committed against the holy Tables by his glorious merits, and all our sins by his love, and so make us a blessed people, Psal. 32.1.  
This mercy seat was shadowed by two golden Cherubins with stretched out wings, and from one end to the other; and their faces bending downward as looking into the Ark, as desirous to behold the great mystery of man's redemption, signified hereby, 1 Pet. 1.12. Here God promised to make declaration of his mind to Aaron, 
Exod. 25.22.  and we can have no comfortable answer, nor apparition of God, but by Christ the mercy seat.  
Two other things were set by this Ark of Testimony or before it, namely, Aaron's rod that budded, to convince the people's rebellion against him, Numb. 16.17. 
Isa. 53.2.  This rod might as it was a dry stick signify Christ, who though he seemed as contemptible, 
Orig. in Ex. c. 25.  yet brought miraculous fruits to mankind, enough to prove, that he was chosen of God, though rejected of men. As also the flourishing fruit of the Gospel's discipline, in the hearts of men by Gods powerful blessing, though the ministry seems to the world as foolishness, 
Bed.  yet it shall prove as the sceptre of Christ.  
The reservation of this rod of Aaron shown, that the ministry of Christ our High Priest, will ever and anon be quarrelled against by those who shall think themselves holy enough for the ministry, till God stop their murmur by some extraordinary work, and shall cast away the rod of their presumption, as things of no value, as he hath done that of Rome, and many other Heretics and Sectaries, making the true ministry of the Gospel flourish above all, as he hath done the Protestant Religion in the hearts of people, beyond all the feigned miracles of Rome, which is the right Epistle of recommendation to the truth preached, 2 Cor. 3.2, 3. Thus Aaron's rod signified Christ and gospel-ministry. First, Christ who seemed in the promise but a dry stick, but in the Prophets as this rod blossoming; but in the Gospel as this rod bringing forth ripe fruit. Secondly, the Ministry of the Gospel in doctrine and discipline. First, in discipline, as 1 Cor. 4.21. shall I come to you with a rod. Secondly, in the doctrine, which at first worketh on the affections invisibly, next in the tongue it blossoms by good words, and lastly, in the life by laudable deeds.  
As for the pot of manna which was here reserved, it shown not only how God had fed their fathers in the wilderness, and so stirred them up to thankfulness, but was as ready to do as much for them if need required.  
The last thing there, was the golden Censer, Levit. 16.12. and Heb. 9.4. This vessel pertained only to the High Priest (all the other were of brass, Num. 16.39.) and then to be used when he entered into the most holy, once in a year. 
Leu. 16.2, 12, 13.  This no doubt signified the meritorious obedience of Christ, through which all the prayers of Saints is offered and accepted of God. 
Rev. 7.2. Haymo in Apoc. v. 1.  We find him therefore set forth by an Angel coming up from the East (called also the Angel of the Covenant, Rev. 8.3.) having a golden Censer full of odours to offer up with the prayers of all Saints. The cloud of this incense may signify the cloud of prayers offered up by the cloud of faithful witnesses, 
Heb. 12.1.  which being dissolved by the Sun of righteousness, falleth down in drops of grace and blessings upon the Church. So the firing of the odours with those coals which were taken from the Altar only, signifieth that one only spirit of God, which can only set our devotions on a flame. And Gods revealing himself in that cloud of incense, may well mind us of the assurance the faithful have to meet with God in their prayers, when they meet with one heart in devotion, to glorify God the Father of our Lord Jesus Christ, Rom. 15.6.  Mathe. 
How was the hope of Gods promise continued, beside by Covenant and Types?  Phila. 
I told you by promises and prophecies.  Mathe. 
Which are they?  Phila. 
Those that concern Christ's Nativity, Death and Resurrection, and Ascension. The first promise of him was in Paradise, The seed of the woman shall break the Serpent's head, i. his crafts and policies to hinder man's happiness. And this Christ did by acting contrary to Satan, as setting up humility against pride, and truth against falsehood; the one was seen in his birth, 
Luke 2.7.  and the other in his answer to Satan's temptations, Mat. 4. For this seed of the woman was Christ born in the fullness of time, Gal. 4.4. A full time indeed; for now was the sceptre departed from Judah to Herod, who was but a Proselyte, and a stranger sprung from an Idumean and Arabian woman, and so old jacob's prophesy fulfilled, Gen. 49.10. that then should Shiloh come, i one sent to save, or the son of the Secundine to show his virgin-birth. A full time it was also in regard of the world of men who were now grown ripe, and to a full age to take possession of God's promises of Christ in whom they were to be made heirs, though before they lived under Tutors and governors of legal ceremonies. Yea, a full time too in respect of the course of heaven (if Astronomers may be believed, who say that the stars were now come to their proper periods and stations, and so there might have been a full end of all. But God (that Christ might be fully known) grants the world a new lease, and makes Christ the Landlord of these last times, by giving him the heathen for his inheritance, etc. Psal. 2. by their believing his Gospel.  Mathe. 
But before you proceed, make it appear to me, 1. That the Sceptre was not gone from Judah till now. 2. What necessity of Christ to be born of a Virgin?  Phila. 
I answer, That you are rightly to understand Judah's Sceptre. For, by Judah must be understood, not only the whole body of the Jews, but also the Tribe royal assigned by Jacob to regality, which before, nor a great while after was not so. For at first from Adam to Moses, 
Gen. 9.25.  the fathers of the family executed Princely and Priestly office among their own people; as Noah cursed Cham, and Abraham banished Hagar and Ishmael, Gen. 21.10. Judah judged Thamar to be burned, Gen. 38.24. But in Moses this prerogative did cease, and was transferred to Moses and Aaron, being of the Tribe of Levi, Moses was as King, Deut. 33.5. and Aaron as Priest. So Joshua was a Duke, and Captain General. 
Aug. de eivit. Dei, l. 18. c. 22.  After him succeeds Judges, which for the time they held, exercised absolute authority, and their state lasted about 329. years. In the interegnum or space of time between one Judges decease, and another's election, matters were judged by the great Sanedrim, or seventy Elders, and so was at that time Aristocratical. Then from the surceasing of Judges, began Kings, of which Saul was first, and David next, by God's especial appointment, 
Zepper leg. mosaiea, l. 3. c. 6  whose race held it as Kings, till the Captivity of Babylon about 520. years. From the Captivity of Babylon to the coming of Christ, was about 536. years, wherein the Jews state was much confused: For sometimes they were ruled by Deputies, settled among them by the Persian Monarches, who had conquered the Babylonian, whose last Monarch was Belshazzer, Dan. 5.30. And Darius the Mede succeeds, Dan. 6.1. and 9.1. and after him, Cyrus his Kinsman, and Lieutenant General of all his forces, as appears, Dan. 10.1. that he was King of Persia, to which he translated the Kingdom of the Medes. This great Potentate according to the prophecy of him, 
Isa. 44.28.  sent the Jews back from captivity to build Jerusalem, and the Temple by his Edict, Ezra 1.1, 2. They were conducted by Zorobabel, and others, Ezra 1.2. together with Nehemiah, and Seraiah, and Mordecai. The successors of Zorebabel by appointment of the Persian authority, was Mesullam, Hananiah, Berechia, and Hosadia, all of the seed of David. After their time as the Persian Bear had devoured the Assyrian Lion, 
Dan. 7.4.  so the Grecian Leopard tramples down the Persian Bear. This Leopard was the Greek Monarchy, especially Alexander the Great, showed by the horn in the forehead of that Goat pushing the Persian Ram, Dan. 8.5, 6. which having done, his Empire was divided into four heads, as that beast had four heads, and the other four horns, which sprung up after the foremost horn was broken off, together with a little blaspheming horn, 
1 Mach. 1.10.  thought to figure out Antiochus Epiphanes, as the other four horns figured Alexander's four Captains which divided his Empire. 
Funcii chrone. leg. Seder Olam minus.  By Alexander and his successors, were appointed ten Deputies more over Judea; and they were also it is thought of David's lineage. But by the Tyranny of Antiochus, the land was much confounded, 
1 Mac. 2.1. cap. 3.1.  so that the government devolved to Mattathias a Priest, and his son, for their zeal to the Law and their people. Yet was not the sceptre of government gone from judah, that is, from all Israel; for these had the sceptre of government among them, though not residing in one man of judah's line principally.  
But now daniel's fourth beast with ten horns, the Roman Monarchy had trampled all the rest under, and the Jews were now become tributaries to Caesar Augustus, and by favour of Anthony, Herod the son of Antipater, is made govern of of Judea, but Augustus made him King, and the Senate confirmed it. Now was the full time for Shiloh to come, and set up another Kingdom that never should have end. For he began with death, where all Empires do end, and riseth again in despite of death, and so reigneth over the quick and the dead, which Kingdom is everlasting, and never shall end, as God promised David.  Mathe. 
But what necessity is it that Christ should be born of a Virgin?  Phila. 
I say, First, It was so: And secondly, It must needs be so. First it was so, you may see in the Prophet, Isa. 7.14. Behold a Virgin shall conceive, and if he had meant a young woman, Betuloth the Hebrew word given of Rebekah, signifying one ripe for marriage, or Ishah, a virago, a match for a man, as was given of Adam to Eve might have served, 
Alamoth is writ with ● clausum, so Jacob called him Sbiloh, the son of the Secundine, which belongs not to a man. 1 John.  and not Alamoth a covered virgin. And indeed such an one she must be, that he may be of woman's seed, not man's. Nay more, that he may be a fit Redeemer. For if we suppose man a sinner, against an infinite God, either he must be subjected to infinite wrath, or satisfy that wrath some other way. If a man doubt that he be a sinner, and so deceive himself by conceiving, that sins are nothing but man's properties and inclinations, which beasts have, and yet sin not; let him consider that mere nature will do nothing to destroy itself, 
Prov. 1.  though depraved nature will. An horse drinks no more than will do him good, but man will. In vain is the net spread in the sight of any bird; yet men are caught by that they know, and which they wilfully offend. This argueth something of sin, by which we remain not in the honour of our creation, but became worse than the beasts that perish.  
Now for this sin all men must suffer eternal wrath, except God can be satisfied. Now Angels cannot, for they be not of our kind, or if they were, they be so many several personalities as there are Angels; and as the sin of one taints not another's nature, except there be a personal consent; so neither can one merit for another, though there be consent. And for the other creatures irrational, they cannot, because they are of less value than man's nature. The blood of bulls and of goats and sheep, 
Heb. 10.4, 5.  and birds, though sacrificed, yet that was not to satisfy, but to show what man deserved, and in reference to a more full satisfaction to be done in due time: For which cause God dispensed with such sacrifice for a time, 
Heb. 9.22.  for man's relative instruction, that without bloodshedding could be no remission.  
Therefore this redemption must be made by a man, because that man had offended; so in the old law a brother must redeem. But he must be more than a man too, for no man that is merely a man, can redeem his brother out of God's hand of justice; 
Psal.  so than he must be one that is equivalent with God, that the sword of justice must be exercised upon, Zach. 13.7. Awake Osword against him that is my fellow: Therefore if he must be a man, than he must not be begotten by the ordinary way of generation, by man and woman; for than he is a sinner in the first conception, Psal. 51. and so had need of a Redeemer himself. Nor by a man only, for nature hath denied conception, breeding and bearing to a man. Then he must of necessity be made of a woman without a man, and then she must needs be a virgin; and though this Virgin herself came of a sinful line, yet sin being but an accident, is left, and the substance of her was only taken, and immediately united to the divine nature, by the power of the Holy Ghost, so making both natures one person, by which he becomes so meritorious a Redeemer for all mankind.  Mathe. 
What Prophecies are there of his Death, Resurrection, and Ascension?  Phila. 
Not to trouble you with heathen oracles, or the prophecies of those twelve Exotic women, the Sibyls, though such be enough to confute the heathens, who deny Christ, and have been used by some ancient Doctors to that purpose; yet because I would that your faith should neither be diabolical, nor historical, but divine, I shall only commend Scripture to you.  
Therefore as his Nativity was prophesied by Jacob, Gen. 49.10. under the name of Shiloh, and fulfilled, Mat. 2.1. in the days of Herod the King. And the place of his birth prophesied by Micah, Mic. 5.2. Thou Bethelem Ephrata, out of thee shall come the Ruler of Israel, i. the Israel of God in a spiritual sense and government, 
Rom. 9 6.  for all are not Israel that are of Israel by nature, no more than they are Jew's that are so outwardly, by Nation or Country, Rom. 2.28. Which prophecy of Micah was fulfilled, Mat. 2.1. when Jesus was born at Bethelem. And the condition of his Mother, prophesied by Isaiah. 7.14. Behold a Virgin shall conceive, fulfilled also, Luke 1.27. The Angel Gabriel was sent to a Virgin called Mary, espoused to Joseph, but not carnally known by him, Mat. 1.25. yea, his very name, Immanuel, was foretold by Isaiah, which was the name of union, God united to man, 
Isa. 7.14.  and so the believers, as it is said, should call or apprehend him, Mat. 1.23. But in regard of the effect of his redemption, his Mother should call his name Jesus, Mat. 1.21. and so she did, Luke 2.21. And thus as Isaiah said, cap. 9.6. To us a child is born, and to us a Son is given; 
Luke 2.7.  so to us he was born, Luke 2.11. that was wonder by his wisdom and miracles, the everlasting Father by his divine essence, not subsistence, and the Prince of peace by his reconciliation of God and man. And this birth of his was not only sanctified by circumcision on the eight day, 
Luke 1.21.  as Isaac's figure was, Gen. 21.4. but also it was graced by a star, foretold by Balaam, Num. 24.17. and fulfilled, Mat. 2.9. which conducted the wise men out of the East, to Jerusalem, and then to Bethelem, where they worshipped him, and offered precious things to him, which was foretold, Psal. 45.12. the rich among the people shall do thee homage, and the daughter of Tyre shall be there with a gift. And Kings shall bring presents to thee, Psal. 68.29. And the Kings of Arabia and Saba shall bring gifts, Psal. 72.10. And to him shall be given of the gold of Arabia, Psal. 72.15. and all this was fulfilled, Mat. 2.11. when those great wise men of the East did worship him, and offer to him gold, incense, and myrrh.  
So also was his death prophesied of. First, by God himself, 
Christ's death. Luke 22.53.  in Gen. 3.15. saying to the serpent, thou shalt bruise his heel. And this was done by the power of darkness, when he was betrayed into the hands of sinners, and cut off from the land of the living, Isa. 53.8. and made his soul an offering for sin, Isa. 53.10. After sixty two weeks said Daniel, shall Messiah be cut off, but not for himself, Dan. 9.25, 26. that is, if you mark the verses, the Angel allots seven weeks for rebuilding of the Temple, which is forty nine years, reckoned of the Jews but forty six years, john 2.20. because they reckoned not the first three years when the foundation was but laid by Cyrus his edict, and the work stayed again by Artaxerxes Longimanus, 
Ezra 4.7.  till they had got a second Edict, Ezra 6.1. from Darius Nothus. Then the Angel allots to the former seven weeks, sixty two weeks more, which is about 434. years; in all, 483. or thereabout, in the end whereof Christ suffered on the cross, to make an end of sin, and finish transgression, and to make reconciliation for iniquity, and to bring in everlasting righteousness.  
This scourging, wounding, and piercing, was foreseen also by Isa. 53.5. he was bruised for our iniquities, and chastised for our peace. And saith Zach. 12.12. they shall look on him whom they have pierced, for a soldier pierced his side, as well as others did his hands and feet when they nailed them to the cross. So his very carrying of his cross, 
John 19.34.  was typed out by Isaac carrying the wood to sacrifice himself upon: 
Gen. 22.9, 10.  And as Abraham stretched out his hand to slay his son; so God loved the world, that he gave his Son, john 3.16. and he himself became obedient to the death of the cross: 
Numb. 21.9.  And as Moses lifted up the brazen serpent in the wilderness for the curing of the people, upon a pole; 
John 12.32. John 14.  so was Christ lift up on the cross for the saving of us who were bitten by Satan and sin also.  
So also his Resurrection had a type; as Isaac taken from the Altar, and restored safe and sound to Abraham the third day after that he was assigned to death, Gen. 22.4. of whom it is said that Abraham received him again in a figure, Heb. In what figure, but only of him that was to come of his seed, in whose death and resurrection all nations should be blessed. So jonah the first Prophet, who lived in the time of jeroboam the second, 
2 Kin. 14.25.  and the first Prophet sent to the Gentiles, to Niniveh, who because he diverted to Tarsus, was swallowed of a great fish; in whose belly he remained till the third day after; and for so long time the grave swallowed Christ, but then he arose, and so his flesh saw no corruption, Psal. 16. and that might well be without a miracle, if the body be not accidentally corrupted before it be dead, as in violent deaths, commonly men are not. Now Christ lay not in the grave above 40. hours, and commonly dead bodies corrupt not till about seventy hours, and this showeth that he risen within three days, and so saw no corruption, as the Psalmist said, Psal. 16. which is expounded plainly so by St Peter, Acts 2.31. And as Isaiah had also foretold, that the dead men should live, and with Christ's body they should come, so they did, Mat. 27.52, 53. Thus Christ conquered death in his own Kingdom, as said Hosea, 13.14. and death had no more dominion over him, Rom. 6.9. because he was now swallowed up into victory, 1 Cor. 15.55. And thus as God spoke to the great fish, and it cast out jonah on the dry land; 
Jon. 2.10.  so the temple of Christ's body, which the Jews destroyed, he rebuilt in three days.  
And for his Ascension, as it was prophesied, so it was accomplished. Eliah was a type of it, 2 Kin. 2.11. being taken up in a fiery Chariot; so Christ was taken up out of his disciples sight into heaven, Luke 24.51. as was prophesied in Psal. 68.18. Thou hast ascended up on high, and led captivity captive. So he was taken away, his disciples, beholding it at first, 
Acts 1.9.  but after a cloud took him out of their sight. And now he sits on God's right hand foretold, Psal. 110.1. and averred in Mark 16.19. And from him the Holy Ghost like a most gracious rain from heaven, hath fallen upon his Apostles, Acts 2.15, 16. and upon many thousands of believers, as was foreprophecied, Joel 2.18. and typed forth by the spirit of Eliah resting upon Elisha, 2 Kin. 1.13, 5. Even so God hath sent forth the spirit of his Son into your hearts, baptising us with the Holy Ghost, and as blessed fire from heaven, giving some the gift of tongue, Acts 2.4. others to prophecy, some to teach, others to learn and increase in faith, and the love and knowledge of the Lord Jesus Christ.  Mathe. 
Now as you have showed the Promises, Types, and Prophecies, and history of Christ's Conception, Birth, Death, Resurrection and Ascension, show me also the mystery of godliness intended thereby, in relation to Christians. And first of all I desire to understand rightly his Conception, for therein lieth a great mystery, wherein our understanding is easily lost, if we be not rightly directed. For how can one person in the Trinity be conceived, or become incarnate without the other two, seeing the divine nature is not divided, but is in each person totally.  Phila. 
The divine nature cannot be divided for substance, but in the manner of subsistence it is distinguished. For it is after one manner in the Father, i unbegotten. After another manner in the Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because in him it is begotten, i. communicated by divine generation. After another manner in the Holy Ghost, because proceeding from both, John 15.16. Now we are to believe that the humane nature is assumed by the divine nature, as considered only in the Son, as he enjoieth it, being the perfect image of the Father, Heb. 1.1, 2, 3. and so being the natural Son of God, was most fit to be the son of man, and so thereby restore the sons of men, by adoption to be made the sons of God: Yet we are to believe that all the Trinity had a hand in it; 
John 1.12.  for the Father wrought it by the holy Ghost, but the Son only assumed it; as three folks may make one garment, and yet but one of the three wear it.  Mathe. 
But the Conception is applied to the Holy Ghost, and so I am apt to believe that the Holy Ghost was his Father.  Phila. 
He was conceived by the Holy Ghost effectually, not materially; he caused it to be, but gave not any matter out of himself to the nature of Christ; so that he was conceived by the power of the Holy Ghost uniting the nature's divine and humane together, 
Bernard. Damascen.  not by generation, but by institution, and benediction, and operation, not spermatically as other fathers beget children. So it is said, Rom. 11.36. all things are of God, yet not of his substance, but by his power; so that we are to believe that he was conceived by the Holy Ghost, in regard that his humane nature was produced from the blessed Virgin by his power, and united to the divine, but assumed by the Son, the second person, upon the Holy Ghosts preparation of the Virgin's seed, and carrying it to the place of conception, which Luke 1.42. is called the fruit of her womb, that is, the whole man or humane substance without the accident of sin, which followeth only generation, not this wonderful conception. Therefore our sin was to him imputed, not by nature imparted, and death therefore seized not upon him by necessity, but he gave his life voluntarily, and it was taken away violently by others sin, not his own.  Mathe. 
What necessity was there, that Christ should be conceived in so holy manner, and what are the effects of it?  Phila. 
He must be conceived on his mother's part, that he might be a man, and so fit for a surety for us; yet by the Holy Ghost, that so the substance might be separated from the accident of original sin by his power, who in the moment of conception united it to the second person, with whom it made but one person, which was no person before, though it consisted of a soul and body; and so though it came from Adam, and was originally in Adam, yet it never sinned in Adam, because it took not personality from Adam, though it did nature; which nature was made so holy by this union, that it needed no other sanctification as other men do, who are to be sanctified by the blood of the Covenant, through the operation of the Holy Ghost; which not being warily observed, hath made many heresies. For the Marcionites and Manicheans, not well understanding the conception of his manhood, supposed that Christ had an incorporeal body, and only passed through the blessed Virgin's body. And Apollinaris thought Christ had no soul, because he understood not how he could take sinful flesh, as Rom. 8.2, 3. and not be sinful, and so he determined him to be but half a man, and that his divinity supplied the place of the soul. Others stumbling at the conception of the Holy Ghost, say, that in this Christ's nature was sanctified by the Holy Ghost, which cannot be but his humane nature by the Holy Ghost, was separated in respect of the substance of it from the blessed Virgin Mary, and in the same moment of conception, was united to the second person, and was holy in itself; for if it needed sanctification, it needed justification. Now the effects of this conception, and personal union, are many. As 1. A communication of those properties to Christ's person, which are in themselves only proper to either nature, 
Mat. 9.6.  as to say, the Son of man can forgive sins, which is proper to the divine nature; so to aseend where he was before; so to say when he was on earth, that the Son of man is in heaven, john 6.62. and his blood is called the blood of God, though proper only to man. 2. Effect of this union was a reception of gifts in his body and soul; for his body received the highest degree of perfection, that any body could attain unto, though it was not much revealed till his resurrection (save in his transfiguration) after which it became impassable, and now shineth in heaven, far brighter than any other creature doth, or can do.  
So upon his soul was poured knowledge, and love, beyond the measure in any creature, by virtue of this union: For his knowledge was such by the light of nature, that he knew thereby all things that could be known by it, not only by experience of some things, but by reasoning he could tell all those things he had no experience of; for his own sufferings he could tell all that we suffer, Heb. 2.18. And in this wisdom he did grow and increase, Luk. 2.52. and by this knowledge he knew more than any man. Beside this, Christ had a knowledge of infusion, or revelation, by which heavenly are understood by the light of grace. By this he discerned spiritual things more clearly than any man, Isa. 11.2. for the spirit of wisdom and counsel, understanding and knowledge, did rest upon him. Again, he had the knowledge of vision to see God as the blessed do in heaven, yet exceeding them all, he being the cause of bringing men to this blessedness; and also, because his soul is more near to God by this union, than any others are.  
And as knowledge was poured out on him by this union, so was divine charity more than upon all men, either just or good, Rom. 5.6, 7. As for faith or hope, he had them not, farther than as to depend on God, and expected those things he saw by the knowledge of vision; for he both saw God, and enjoied him. But faith is an evidence of things not seen, and hope argueth no present possession of things hoped for.  
Next he had the grace of office by this union of both natures, for hereby he was made a fit mediator between God and man, to reconcile us to God; yet so, as that the actions of the divine and humane nature, were not confounded, but each nature performed what was proper to itself, by the assistance of the other. As the humane nature was given as a sacrifice for us, but the divine nature made it acceptable, being offered up by the eternal spirit, which therefore might be rightly called the Altar which sanctified the gift, rather than the cross, which only bore his body crucified.  
Lastly, he had the grace of honour and worship due to his humane nature, as it was united to the divine in one person; for alone, and separated, it cannot lawfully have divine worship given to it, but so far as it is directed to him that is God and Man.  Mathe. 
What doth the knowledge hereof profit to a Christians life?  Phila. 
A Christians life consisting in the meditation, comfort and practice of what Christ hath done. This union may move us first to admire the work itself; And secondly to consider the glory of God therein; And thirdly, what comfort redounds to us thereby.  
1. To admire this work, in which both mortality and immortality meet in one person. That the same person is uncreated and created, without beginning, and yet takes a beginning, a man in nature, and yet God manifested in flesh, 1 Tim. 3.16. In his divine nature he makes man, in the humane nature he delivers man. 
Aug.  The Son of God becomes the son of man, not by changing what he was, but assuming what he once was not, taking what was ours, yet not diminishing what was his; for in this union, the divine majesty did not consume the humane, nor the humane diminish the divine. This high mystery is rather to be believed then argued, namely, that it was, then how it was.  
Next we are to consider the glory of goodness and wisdom in this work. 1. His goodness, who not only gave nature to us in creation, and grace to us by participation of his Image, but gives himself both to us and for us; in nature to us, in death for us. Then consider God's wisdom in contriving a way to save mankind, who by sin against God was lost, and coming so in debt to God, none ought to pay it, but man that had offended; and yet none could pay such an infinite debt but God. Upon this the attributes of God seem at variance. His wisdom would save him, his mercy would damn him. His wisdom moderates and finds a way, whereby what man could not pay in nature, he might in person: For God assumes manhood in the unity of the person, and so satisfieth himself, upon which the attributes are reconciled, Psal. 85.10. mercy and truth met, righteousness and peace kissed each other. For the offence which was infinite in regard of the object, God was satisfied by the infiniteness of the subjected surety, Christ. Again, this union teacheth us, in practice to be like him in ourselves, and to one another. In ourselves to partake of him that hath stooped so low to partake of us. If he of our properties, than we should desire much more to partake of his graces. So we should desire to be like him one towards another, not pleasing ourselves, but rather our neighbours, for their good to edification, Rom. 15.1, 2. that the same mind may be in us, which was also in Christ, Phil. 2.4, 5.  
From this union we may receive also much comfort: As that our nature is taken into the society of God in Trinity; by which our nature is not only highly honoured, but comforted in all distresses, because he took our whole nature, with all our infirmities, sin only excepted; and therefore as he can help us because he is God, so he will because he is man, and so one of us. So it will encourage us to pray, and to made our wants known unto God, who certainly will deny us nothing fit for us, because Christ in our nature pleads for us; yea, how can we despair of glory, since he became the Son of man, that we may be the sons of God.  Mathe. 
I conceive then that this Conception of Christ by the holy Ghost, was a production of humane nature from the blessed Virgin Mary, and uniting of it to the second person assuming it. But had she no part in this conception.  Phila. 
Yes, but her part was more spiritual than natural. For she first received the blessed message by the ear from the good Angel Gabriel, as a counterpoison to the first temptation that Eve received from the devil. 2. She conceived it in her heart, to be the blessed will of God by faith. 3. She resolved to be obedient to it, though she knew not how it could be. 4. She contributed of her natural substance to that divine and effectual operation of the holy Ghost, by whose power she was overshadowed, and that part of her substance conveyed to the vessel of conception, in regard whereof Christ was called the fruit of her womb, Luke 1.42. So that as Adam was asleep while Eve was form; so blessed Mary was as it were overclouded, while the humane nature of Christ was by the Holy Ghost united to, and assumed by, the Son of God.  Mathe. 
It is hard to conceive this point. 1. In regard of the manner how he was conceived by the Holy Ghost. 2. In regard of what she conceived. 3. In regard of Christ conceived, whether according to the divine essence?  Phila. 
Therefore you are to understand and believe, that in regard of the matter conceived, it was Christ man, but in regard of the person conceived, it was the second person in Trinity, the Son of God, Luke 1.35. whom Isa. calleth Immanuel; not that the blessed Virgin gave the divine nature to Christ, though she was a mean of uniting the two natures; but the Son of God received the humane nature in her womb. 2. In regard of the manner how by the holy Ghost, it is not utterable, farther than the production of the substance of humane nature from her, and uniting of both natures in one person, i. Christ, which he did not as a father, though as a divine agent: For he did it not materially, by giving any thing out of himself, but effectually according to divine appointment. 3. In regard of Christ conceived, 
Bern.  whether according to the divine essence? It is true, that every person in the Trinity hath the whole divine essence, but in a several manner of subsisting: For the first person hath it as the Father, the second as the Son. Now Christ is said to take the humane, not according to the essentiality of the Godhead, but the personality, and subsistence of the Son, or second person, or else he could not be a mediator between two, because the essence of God is but one, Gal. 3.20.  Mathe. 
Whether did not sin cleave to this conception, for it is said, he was made sin for us.  Phila. 
He was made sin for us. 1. By imputation, because our sins were charged upon him. 2. Because he was made a sacrifice for sin; so some sacrifices were called sin offerings, Leu. 4.34. but he had no sin in his nature; for he was not in Adam in respect of propagation, by which original sin is conveyed, but in respect only of humane substance; so that though he was from him as others are, yet not by him as others are; for he came into the world by this wonderful conception by the Holy Ghost, and a woman without man. Which woman though a sinner in her personal subsistence, as coming by generation from Adam, yet her mere natural substance simply considered out of that subsistence, cannot be called sinful; which substance was only taken of Christ into his person, and the accident of sin left, cleaving to her own person; of which Christ cleareth her, as being her Redeemer. And this appears more plain, if we consider, that neither actions, nor affections, though called sinful, as they proceed from the person of man, yet are not sinful in themselves, much less is mere substance; so neither can a part of man's substance be sinful, if not the total, but his person only: And thus Christ's nature stands clear of being infected with original sin in itself, though separated and consecrated by the Holy Ghost for Christ's assumption thereof. So that the old Heretics, the Manicheans and Marcionites, had they rightly apprehended this conception, might have avoided the error of thinking that Christ had only an incorporeal body, from which only passed through the blessed Virgin's body, thereby to avoid the stain of original sin. Nor Apollinaris need not have denied Christ an humane soul, and feign the Deity to supply that place, to avoid the same taint. Nor the Papists need not say (to avoid Christ's sinful conception) that the Virgin Mary was conceived without sin; for than her parents must be so too, and theirs also, and so up to Adam, which is absurd to think. Nor need some think that Christ's humane nature by this conception was sanctified, or cleansed from original sin; for if it had ever been sinful, it could not have been sanctified from sin, without the blood of the covenant, Heb. 9.22. and Ephe. 1.7. and so there must have been another Mediator beside himself, which St Paul denieth, 1 Tim. 2.5. there is but one Mediator, even the Man Christ Jesus, the High Priest who is in himself, holy, innocent, and undefiled, and separate from sinners, Heb.  Mathe. 
But if Christ's humane nature came from the blessed Virgin, and from Adam, he could not avoid the taint of sin, no more than he could death.  Phila. 
We are to consider, as I said before, that sin cleaving not to substance alone, but to persons, and considering that he took no person of the Virgin, but her substance, which was immediately united to his Godhead in subsistence, and only so made a person, it will follow, that though his substance, yet his person was never in Adam, and so never sinned in Adam, and so never tainted with original sin. For as it could not be propagated by his manner of conception, so neither could it be justly imputed to his person, which was both God and man. And for his death it was voluntary. Death did not by his own power prevail over him, but he laid it down, John 10.17, 18. Nor did death fall upon him as a sinner, but as the surety for sin.  Mathe. 
What effect worketh this conception for us?  Phila. 
1. It hides the impurity of our conceptions from God's anger, because this satisfieth God's justice for original sin; for the righteousness hereof is imputed to us, and by it is constituted holiness of nature, for in this he was qualified with all habits of grace and virtue, which by his spirit he poureth also upon us. For this purpose he took an humane body, because sacrifice and offerings would not satisfy, Psal. 40. and Heb. 10.5. 2. This conception worketh a spiritual life and conception in us. For our nature in him being conceived and quickened by the holy Ghost in the womb, from thence proceeds the power of our regeneration from him that is the original of spiritual life in our nature; for the spirit that form him in the womb, doth beget us again to live in him, and so doth justify us before God, from the evils that cleave to our nature.  Mathe. 
He is oftentimes called in the Gospel (even by himself too) the Son of man, how then shall I conceive his conception to be more than humane?  Phila. 
His Conception and Birth are full of wonder, yet may be discerned with distinction; for it seems a new creation: For as he was the Son of God, no woman was his mother, and as he was man, he had no father. He is called the Son of man, because he took our nature of the blessed Virgin's substance. Yet he is called the Son of the most High, Mat. 1. because he is the second person in the holy Trinity. Which title is given to the nature assumed, because it had no subsistence but in his person that was the natural Son of God: In which regard the blessed Virgin is called the mother of God, not of his deity, but of this union of God and man; yet his person was not circumscribed in her womb, though the humane nature was. But as his body is heaven locally, and is in the Word substantially, and in the Sacrament mystically, and in the heart of a believer spiritually; so it was in her body naturally.  Mathe. 
How am I to conceive of the birth of Christ?  Phila. 
He was born three ways; of his Father, of his Mother, and in the mind of man. Of his Father eternally, of his Mother temporally, and in man's mind spiritually. For three things have relation to his birth, Deity, Flesh, and Spirit. Of his Father he is born God for ever; of his Mother flesh once; and in man's mind he is born Spirit figuratively often. In respect of his divine nature he had a Father without a Mother; in regard of the humane nature, he had a Mother without a Father; in respect of his spiritual nativity, he hath both Father and Mother, i. they that do his will. Paul saith, God was manifested in flesh; 1. From the bosom of his Father, in whom he was concealed. 2. From the shadows of the Law, in which he was prefigured. 3. From the womb of his Mother in which he was covered. This was the greatest and the most gracious work (considered in all the consequences of it, as his death and resurrection, which without this could not have been) that ever God wrought, who for these humiliations, gave him a name above all names, Jesus, the Saviour. 
Phil. 2.9.  Which name although others had as well as he in the Old Testament, yet they were but figures of him; yea, the name Jehovah signifieth but essence, i. God, as he is the author of being; but Jesus signifieth God, our well being, a Saviour, than which there is no other name of salvation given, Act. It was the name of the eternal Word incarnate; it contains in it the whole oeconomy of the work of redemption, wherein the attributes of God are united; wisdom, justice, peace, 
Psal. 85.  mercy and truth. This was well called his great work of a woman compassing a man. And wonderful great it was in effect: For in the Creation God made man in his image, and so earth was honoured; but in Christ's birth God made himself in our image, and so heaven was debased. In creation God made all without resistance; he spoke but the word and they were made. 
Heb. 12.  But in redemption he suffered contradictions of sinners against himself. In this work he did both speak work and suffer; speak graciously, work wonderfully, suffer unworthily. In creation the Word made flesh, but in Jesus our Redeemer, 
John 1.3.  the Word was made flesh, John 1.14. In the creation God took man out of the earth, and placed him in Paradise; In the redemption he took man out of hell, and placed him in heaven, through Jesus the Saviour.  Mathe. 
What were the effects of his birth?  Phila. 
Many. For among the heathen voices were heard, saying, that the great God was about to be born. At Rome a woman was seen about the Sun, having a child in her arms. And the Sibyl told Augustus the Emperor, that that same child was greater than he, and bade him to adore him: He would never after be called Lord. The Temple of peace fell down at his birth, because he brought better peace to the world. The Oracles were all struck dumb by the birth of this eternal Word. Jupiter's Oak in Dodona was shaken; the Cauldron, smitten with the rod in the hand of Jupiter. The Tripod in Delphis, 
Nazi. in Julian. annotat. Nomi.  the Laurel and fountain of Daphne, and the ramfaced image of Jupiter Ammon, could utter nothing; so that one effect of Christ's birth, was God's glory, and Satan's confusion. But further, another effect was, the good man's peace and salvation: For he was born to bring both to pass. 1. His salvation, being he was born to be a King, a Priest, and a Prophet, by which three offices he could effect all that belonged to man's salvation: To deliver as a King, to instruct him as a Prophet, 
Acts 4.12.  to purge him from sin, as a Priest. 2. To bring him to peace with God above him, and to peace about him with Angels and men, to peace within him in his conscience, and to peace below him; for hell cannot hurt him though it would, all which may be gathered from the Angel's song, Luke 2.14. But to the wicked it brought judgement, even to make them stumble and fall, Luke 2.34. because he brought light, and men loved darkness rather, John 3.19. Beside, nothing about his birth, but had some effectual signification; for he was born at Bethelem, the house of bread, to show that in effect he should be the bread of the household of faith. So born in the fullness of time, when the Church was at the lowest ebb, and no hope on earth was left for it, to effect faith in the Church, that God could help, when all help in man was passed. So he was born poor, and thereby not only made us rich, but also taught us with him to trample upon world pomp and glory, since by lying in the manger, he procured us an heavenly mansion. And the very publishing of his birth unto the wisemen and simple shepherds; to Gentiles and Jews; to Anna as well as Simeon, shown that his birth should take effect on Jews and Greeks; learned and simple; male and female, and all should be one in Christ Jesus, Gal. 3.21.  Mathe. 
I pray tell me, how could Christ suffer being God and man? 2. Why he so suffered, and what is the effect of it upon us?  Phila. 
For the first Quere how Christ suffered; We understand, that though the sufferings of Christ belonged to his whole person, and so is attributed to both natures, yet only to the humane nature sensibly, and to the divine relatively. For the divine nature cannot suffer being immutable, nor die, being immortal; yet as his person consisteth of both natures, his sufferings belonged to both. For the word divine was not severed from the humane nature, neither in his birth, nor suffering. Nor was the nature inviolable hurt by the sufferings of the nature passable, no more than the beams of the Sun that shineth on a tree is wounded by the Axe that felleth the tree. And thus we are to understand those phrases, Acts 20.28. that God redeemed the Church with his blood, and 2 Cor. 2.8. the Lord of Glory was crucified.  
2. The reason why he suffered for us, as it was not casual, but by divine providence, the drops of his cup were measured by the determinate counsel and foreknowledge of God.  
And this was so. 1. That the Scripture might be fulfilled, Luke 24.26, 27. and God found true of his word, just in all his ways, not sparing his own Son, being but surety for us; how can wilful sinners expect to escape God's wrath. 2. That he might revive the pattern of patience almost decayed and lost, and leave it to us to imitate, 1 Pet. 2.21. That we might be consecrated by affliction, as he the Prince of our salvation was. 3. That he might deliver us from the bondage of the ceremonial Law, Gal. 3.13. Also that he being made sensible of our sufferings, might become a more merciful High Priest to us, and more apt to secure us in temptations, Heb. 2.17. and 4.15. Beside, he suffered that he might reconcile us to God, 1 Pet. 3.18. by being made an expiation for us, and condemning our sins in his flesh, Isa. 53.5. and Rom. 8.3. For if one died for all, then are all dead to that fault for which he died: so that our disease of sin is cured by the mediation of his passion, and by the special virtue of his Ordinances, operating in us by the Holy Ghosts application of Christ's sufferings to us. Lastly, that we might, being sprinkled with his blood, enter within the veil, namely, into heaven, the Holy of Holies; from whence for sin we are shut out, as well as out of paradise.  Mathe. 
What use may we make of this?  Phila. 
1. It teacheth, that those sufferings have relation only to the Son, not to the Father, nor to the Holy Ghost. 2. To wonder at this gracious work, that the Son of God should be condemned by the sons of men; that righteousness itself, should be condemned by the unrighteous, that the God of order should be corrected with rods; that the nower of God should be weakened; salvation, wounded, and life killed. Also to think on the hatefulness of sin, that brings God to suffering; and to be pitifully affected with the sufferings of such an eminent person; yet to wax strong in faith, because such an one hath made satisfaction, 1 John 3.7. and to be ready to suffer from wicked men, because he did so, Heb. 12.3. and 1 Pet. 2.18. And farther, to distinguish rightly for whom he suffered. It was not for all, but for all the elect; therefore Mat. 26.28. it is said, his blood is shed for many; for Christ will not know some, Mat. 7.23. Nor did he pray for the world, but for those that God gave him out of the world. So he gave his life for his sheep, not for goats, nor swine; for his righteousness extends to all them that believe, Rom. 3.22. As those were only cured that looked on the brazen serpent, and turn from transgression in Jacob, Isa. 59.20. and are ruled by the voice of this Shepherd, and are conformed to his Image by afflictions; and that dedicate their lives and services to him that died for them, 2 Cor. 5.15. All which should make us. 1. To be affected with his love which was never paralleled. The just died for the unjust, 1 Pet. 3.18. whereas few or none will die for a just man, Rom. 5.7. but he for us which were ungodly, yea, his enemies, Rom. 5.10. and never sought to him for any kindness, much less thought of such a kindness, that Piety would be scourged for impious man; Wisdom derided for fools; Truth denied for liars; Justice condemned for unjust men; Life to die for dead men. 2. To be ready to suffec for him, or for one another, 1 John 3.16. And 3. To plead his sufferings before God against our sins, and satins accusations, and not to fear, but that seeing such a price is paid for our reconcilement, that God will save us being reconciled, Rom. 5.10. And 4. Being this sweet Passeover is sacrificed for us, to purge away the old leaven of malice and wickedness, and all corruptions, and become a new lump, full of sincerity and truth, 1 Cor. 5.7, 8.  Mathe. 
How can the suffering of one satisfy for the sins of many? and how is it just in God, to punish the righteous for the unrighteous?  Phila. 
His suffering is a sufficient satisfaction for all, because of the dignity of his person, God and Man, which made his sufferings of more value, then if all men and Angels had suffered; and though his death were but temporary, yet it is more than all men's suffering eternal damnation. 1. That it stands with God's justice to punish the just, if he be surety for the unjust; as a man may justly exact money of a surety which he never had.  Mathe. 
Was death all that Christ suffered for us?  Phila. 
No, his whole life was a cross and martyrdom: For his sufferings were privative and positive; the privative concerned both natures; his divine, because it was voluntarily deprived of that glory, joy, and felicity which it had; for it was eclipsed while he dwelled upon earth, 
John 17.5.  in a veil of flesh, and by the darkness of men's hearts, who did not apprehend his glory. So to his humane nature did justly belong all joy and happiness, because he did perfectly keep God's Law, yet he did want it in the days of his flesh, for he was of no reputation, Phil. 2.7. And this he suffered to bring us to perfect glory, and to teach us to hate sin, which darkens the beams of Christ's glory, and to be content to have our lives hidden in Christ, as his was, till he be revealed in glory, and we with him, Col. 3.3, 4.  
He suffered also positively, and that, 1. In regard of evil imputed to him; for God's justice charged all man's sins upon him, as if he himself had been guilty of them all, 2 Cor. 5.21. he was made sin for us, and bore our sins in his body on the tree, 1 Pet. 2.24. and therefore God cannot require us to answer for them also; but we may live comfortably in holiness, 1 Pet. 2.24. and die in assurance of happiness. 2. He suffered positively in regard of evil inflicted upon him, from his conception to his resurrection, and all for us. For the malediction of the Law, laid upon us not only death, but a wretched life, and therefore he suffered both, yet not sickness, nor the pains of diseases, which are not common to all the nature of man, but special judgements upon some particular men. But he suffered all the common miseries of man's nature, which did concord to the free execution of his office of Redemption. As 1. By the humility of his incarnation, to be made a man. 
Luke 2. Phil. 2.  To come of mean parents, and to be born in a stable, and made of no account and reputation; and this to expiate the arrogancy of our first parents, who would be as God, therefore he is put beneath the lowest condition of men. So he hides the glory of his eternal birth, by a temporary, to purchase for us a spiritual and heavenly birth; so to teach great men not to be proud of their birth, but seek the new birth, which is true honour and glory; and to comfort the poor, whose children have poor provision at their birth, and Christ had less than they.  
Again, he was mightily debased from his birth to his death; as by being forced to fly from his native Country to Egypt, to abolish Adam's sin which exiled him from Paradise, and to repurchase heaven for us; and to comfort those godly by his example, who suffer banishment.  
Again, for thirty years together, he lived obscurely under Joseph, as if he had been the Carpenter's son, and so reputed, no man acknowledging him either as the Son of God, or the King of Israel, or the world's Saviour, but was as a root springing out of a dry ground, 
Isa. 53.2.  despised and rejected of men. What need Gods children therefore be discontented if the world regard them not? Christ was so used. But these were but private sufferings, the more public began after his baptism. As 1. By being tempted of Satan, Mat. 4. in the desert, where he overcame the arch enemy of mankind, in a single duel. This was he led to by the spirit of God, not by any lust of vain glory in himself, that he might make our pilgrimage in this world safe and secure, and that he having experience of his temptations, might have sympathy of ours, and be the more ready to help us, Heb. 2.17. and show us a way how to put the devil to flight, even by quoting Scripture as he did, which is indeed the sword of the spirit. It teacheth us also to beware of being led into temptation by our lusts, but let the spirit of God bring us to the combat, and he will bring us off with honour, as Christ was. For he leads us not by seducement of deceit, nor allureth us by enticements to evil, or by persuasions to venture upon any sinful way, but doth actuate us to combat with those temptations, which he foresees are laid for us, that our virtues may be improved, and God glorified by such probations of us. So it may justly comfort us in all temptations, that Christ having overcome the devil in our behalf, hath merited victory for us.  
His next suffering was extreme poverty, and want of the comforts of this life, Mat. 8.20. he had not where to lay his head. He lived upon alms, and borrowed an Ass: And this was to make us rich, 2 Cor. 8.9. yea, to make ourselves poor by our liberality to others, 2 Cor. 8.9. and not to place our felicity in worldly things, nor seek great matters for ourselves, but be content with the meanest estate; Christ was as poor as any man. Beside, he had infirmities like us, sin only excepted, Heb. 4.15. He hungered and thirsted though he was the bread and water of life, and was weary, though the way to life: He was subject to anger, sadness, fear and sorrow; and this was that he might merit strength for us, and we be enabled in him. Further, he suffered extreme disgrace from the Jews; for they denied his divinity; his birth by a Virgin; nor would receive him as their King and Saviour, John 1.11. They reproached him also unjustly, and accused him of blasphemy against God, and of seducing the people. Against the Magistrate with treason and sedition; against his own soul, as if he had been a conjurer; so with gluttony and drunkenness, and a favourer of sinners; by which means the people were offended in him, Mark 6.3. All this fell upon him by the imputation of our sins, who were guilty, though he was innocent, and therefore he spoke but little in his own defence. Also that he might deliver us from eternal shame, and merit for us eternal glory, and that we might be ashamed for his sake to suffer all reproaches, Heb. 12.3, 4. Beside, he underwent many dangers of being cast down the cleft of Nazareth headlong, and of stoning by the Jews. All which he suffered as the fruits and effects of our sins, and to save us from everlasting destruction. But above all this, he suffered his enemies to consult his death, to be betrayed by Judas, to be denied by Peter, to be forsaken by the rest. And this he suffered for our perfidiousness in Adam; our forsaking God, and denying his truth, and believing the devil. Farther, a bitter agony seized upon him in the garden, Mat. 26.38. not for fear of death, but of the tyranny of sin, death, and the devil, which they had got over mankind.  
Next, the great ingratitude of the most part of mankind; the dispersion of little flocks; the scandal they might take at his death; the sad ruin of the Jews, which he foresaw, and the wrath of God for man's sin, of which now he began to have a sense, as being surety for us. And all this he suffered without any perturbation of sinful passion. And this was done surely to expiate our sinful fears, and doubts, and to encourage us in any terrors that arise from a troubled conscience, though they put us into great agonies.  
But these were not all his sufferings. For he suffered, 1. By the consultation of his adversaries the Priests, Scribes, and Pharisees, who when they should have been preparing for the Passeover, they were consulting how to take away the true Paschall Lambs life; and would have done it at that time, but that they feared the people more than they feared God. 2. He suffered by the treason of Judas, one of his own disciples, whom he made steward of his family, and had washed those feet that were so apt to shed his blood. And this he suffered, 1. That the Scripture might be fulfilled that foretold it, Psal. and Joh. 13.8. 2. To beware of covetousness, which will make a man even to betray Christ at any rate. 3. To fore warn Ministers of all others, to take heed of being corrupted this way, lest they become like salt that hath lost his savour. 4. To teach us to beware of sin, under what pretence soever. For it is likely that judas did not intent to have Christ killed, but only to get the money, supposing that he would make an escape; which may be argued from that that he was so troubled when he saw he was condemned. Also to beware of the smallest beginnings of sin. For at the first, judas his sin was but discontent, that he loft the gain of Mary her ointment, and she justified in her deed. By this the devil entered his heart, that he resolved to sell the anointed, because he could not sell the ointment.  
His next suffering was by being apprehended by wicked hands, to unloose the hold of sin and Satan from us; and in a garden to expiate the sin committed in Paradise. Then bound to unloose the bands of wickedness, and the works of the devil. Then toffed from pillar to post; from one High Priest to another. Then abused by the soldiers and Jews, 
Luke 22.  who buffeted that face which the holy Patriarches and prophets longed to behold, Cant. 8.1. And scoffed at his prophesying, which never failed. But it is no wonder, if they that had scorned the Prophet of the Lord, did also scoff the Lord of the Prophets. This was done to him to expiate our sin of mocking God, as if he could not see, and our losing of his glorious image; yet he would not die in a tumult, but was solemnly brought before the Judge, and there falsely accused, to free us from his that accuseth the brethren: And received sentence of death unjustly, to save us from the sentence of God's condemnation: So he was charged with sedition and blasphemy, to free us by his atonement from the guilt of high treason against God. To all which he answered not, saving to the High Priest, that he was the Son of God, because he conjured him by the name of God to tell him. And to Pilate, that he was a King, though his Kingdom was not of this world, that he might leave the Jews without excuse, and take away the occasion from Pilate, of justly condemning him; and to fulfil the Scripture, 
Isa. 53.7.  that he was like a sheep dumb before the shearer; and to comfort his people that they have a King in Zion, though he regardeth not worldly glory.  Mathe. 
Methinks he doth not answer very plainly to Pilate and Herod nothing at all. I pray what was the reason?  Phila. 
He said he was a King, but such an one that meant not to stickle for worldly glory, which seemeth strange, because God had promised to give him the throne of David, 
Luke 1.32, 33.  and that he should reign over the house of Jacob for ever, but that is meant not literally but spiritually, which teacheth not to expect that true Religion should stand in outward glory, but pray that the eyes of our understanding being opened, we may see wherein consists the glory of Christ's Kingdom, 
Eph. 1.19. Col. 3.2.  and therefore to employ ourselves about heavenly things, and not earthly things; for our trading consisteth in such commodities, as appeareth, Phil. 3.20. for he never promised any great earthly possessions to his followers, as that Impostor Mabomet did, but exhorted them to seek the preferments of his spiritual Kingdom. 2. He said he came to bear witness of the truth; which though Pilate scoffed at it, saying, what is truth, yet it was a truth; for not submitting to which, the Devil was cast down, and all men are damned that will not believe it (viz.) that all creatures that are capable of eternal happiness, must attain to it by dependence upon the Son of God; by which we are informed what poor entertainment truth finds in the world, that Christ is fain to descend from heaven to avouch it Therefore let us receive the truth with all respect, and stand for it to the death; for so we shall prove ourselves of the truth, and to be his subjects.  
Now he would say no more to Pilate in his defence, lest he should seem to endeavour to prevent the sentence of death. By which silence he satisfieth God for our lavish tongues, and that he might meritoriously plead for us in heaven. Nor would he confess himself the Son of God to Pilate, because Pilate was uncapable of the doctrine of the Trinity; and also because it was no time now to reveal his Deity, but to die in his humanity. This filence did so amaze Pilate, that he sought to save him, or at least to put his condemnation over to others. And therefore first offers to the Jews to judge him by their law, john 18.31. which they refusing, brought to pass what Christ had sortold (viz.) what death he should die, namely, the Roman death of the Cross; by which we may see that all the policy of men cannot disappoint the purpose of God in his children's sufferings. Upon their refusing, Pilate sends him to Herod, who set him at naught with his men of war, because he would not speak to Herod, nor show any miracle before him, 
Luk. 23.8, 9, 10  thereby showing how little he esteemed of Herod's greatness, that would not feed the lightness and vanity of his mind, by casting his pearls before such a swine. This scorn of Herod and his soldiers he suffered, that we might be esteemed of God, and his holy army of Angels. Herod finding no fault in him, Luke 23.15. yet he sends back to Pilate, and in scorn of his claim to a Kingdom, puts him on a white robe, proper to the Princes of Galilee. But what he did in jest, God ratifieth in earnest, approving him to be his King, Psal. 2. and the pure Immaculate Lamb of God. Now Pilate seeing he could not way shift it off, matcheth Christ with a most notorious offender and murderer called Barrabas, and offered them their custom, to let them lose a prisoner at that Feast of the Passeover, which should be one of them two, supposing they would have chosen the most innocent of the two. But they mad with envy at Christ, refused the Lord of Life, and chose a murderer to be given them, for which they themselves forty years after, were murdered at the siege of jerusalem; for they preferred a robber before him, who thought it no robbery to be equal with God, Phil. 2. This was to expiate our fin, who preferred the Devil that was a murderer from the beginning, before God blessed for ever. In which sin they continue to this day, that choose the company of wicked persons, before God's children. Next Pilate useth another most unjust policy, who finding no fault in him, yet would have him scourged in the common Hall, and also mocked by the soldiers, in hope to make the Jews relent when they beheld the man who was of their own nation, so hardly used by Gentiles. But nothing would soften their flinty and adamantine hearts, but the blood of this innocent Kid. These scourges he suffered, 
1 Pet. 2.24.  to deliver us from the eternal scourge of God, and to sanctify all his temporal scourges to us; and to teach us to suffer patiently, if we be beaten undeservedly. Pilate at last being overcome by the clamours of the people, and their threaten, that if he let Christ go, he was not Caesar's friend, condemns him to be crucified, which was lamentable, yet comfortable; for now did God give sentence upon our fins, and condemned sin in Christ's flesh, Rom. 8.3. and therefore we need not fear condemnation at the last day of judgement.  Mathe. 
I read that he suffered many things beside, but I desire to know the meaning of them.  Phila. 
Pilate having condemned him; he was scorned and scoffed by the soldiers, with a painful crown of thorns, a reedy sceptre, and a purple robe, and saluted King of the Jews in jest. But God made it all good to him, when he made this rejected stone the head of the corner. In the mean time it did argue the blindness of the world, who cannot judge of the glory of Christ's Kingdom, and therefore make a scorn of it, because it consists much in tribulation. But this suffering was that he might expiate the scorns and injuries that we have done to God, and spitting in his face by foul blasphemies. And stripped he was, to restore unto us the garments of righteousness, which in Adam we had lost. Clothed in red to fulfil the prophecy, Isa. 63.1. which hath relation to his blood, as well as his robe. Crowned with thorns, to merit for us a crown of glory. A reed he had, to show that by that weak sceptre he could break the serpent's head. They took off his purple robe again, which shown that one day his Kingdom of grace should take an end, 1 Cor. 15. And his own garments were put on again, which shown that at last he would be clothed with his own righteousness as with a cloak, far more glorious than all worldly ornaments. Next they carry him out to be crucified, and make him carry his own cross till he fainted under it. In this he answered to Isaac his type, who carried the wood, 
Gen. 23.6.  upon which he should be offered. Also to show, that he took the curse of the Law upon his own shoulders. It is true, that they compelled Simon of Cyrene to carry it; but this was that God will send us some help in afflictions; and that we must be content to bear a part in Christ's cross, for as Christ's afflictions are theirs by imputation; 
Col. 1.24.  so theirs are Christ's by sympathetic affection. Beside, I believe he suffered some grief at the women's lamenting him; and therefore bids them not weep for him that was dying, but the Jews that were living, upon whom and their children, horrible destruction should fall, according to their own vote, His blood be upon us and our children: For if it be thus done in the green tree, what shall be done with the dry; if judgement begin at the house of God, where shall the ungodly appear; for if such suffer from men, how much more shall the wicked suffer from God. Next he comes to Golgotha, where he was to be crucified, signifying the place of a scull; not because Adam's scull was found there, as some writ; for I suppose his scull was as hard to be known, as Moses body of late pretended to be found: but rather it was so called from the skulls and dead bones of malefactors there executed, whose stench no doubt was offence to him, but to us a blessing; for he thereby justifieth us in the place of condemned persons, and so delivers us from the place of eternal judgement. Thus he suffered without Jerusalem, as one unfit for men's society, and like the sin-offering for the people was burnt without the camp. 
Leu. 6.30.  This teacheth us, that here we must look for no abiding City, Heb. 3.14. and therefore we must be content to go to him without the gate, 
Heb. 13.13.  bearing his reproach; that though we be cast out of earthly Jerusalem, yet we may possess the heavenly, through him that hath delivered us from the defilement of the dead things of this Golgotha, and presents us pure to serve the living God. Now being there he was offered wine mingled with myrrh, Mark 15.23. by some wellwishers it may be to make him less sensible of pain; but he would not drink that, which might any way diminish his pains, which he desired to suffer to the utmost: However, it was changed by the malice of the Jews and soldiers, into vinegar mingled with gall, 
Mat. 27.34.  of which he tasted, but would not drink. By this cup he paid for our inordinate appetites and gluttony in the forbidden frnit; and showeth how little comfort we must look for in this world, which commonly addeth sorrow to sorrow, gall to vinegar, as we have added sin to sin. All this being suffered, they nailed him hand and foot to the Cross. And this to show, 1. That he was the Messiah promised, John 2.28. Also that by this accursed death, he might derive the curse of the Law upon himself, that we might have the blessing, Gal. 3.13. Also that we might be so fixed to his Cross by love, that we might not serve that sin, which by his Cross he hath abolished. And further, that the hand writing of the Law might be canceled, Col. 2.14. that our sins might be no more remembered: so that Christ is to be considered as a propitiatory Sacrifice, Priest, and Altar. Priest he was everlasting, Heb. 7.24. A Sacrifice he was in his manhood, not Eucharistical, but expiatory, offered up whole like the Holocaust for sin, which was burned up to ashes by the fire of God's wrath. And his Godhead was the spiritual Altar, called the eternal spirit, by which he offered up himself, Heb. 9.14. yet the Cross might be taken as a material Altar, upon which his body was laid; for though the Altar sanctifieth the gift as it is the utensil of God's instistution, yet he that sanctifieth himself, may sanctify the Altar too by his own oblation; the fruit whereof made a blessed atonement by the sweet savour thereof, Eph. 5.2. for all those that are crucified with him, by crossing their own corrupt natures, and that look upon Christ by faith, as on the brazen Serpent that cured the people, john 3.14. and also to consecrate themselves to God, as a living sacrifice to his service, Rom. 12.1.  Mathe. 
I pray show me the reasons why he was erucified in such a manner.  Phila. 
He was crucified naked, to satisfy for Adam's losing the garment of innocence, and might unclothe us of mortality, (of which the skins given to Adam for clothing was an Emblem) and cloth us with his merits; also, that he and we might enter into heaven naked, as Adam did into earthly paradise; so to comfort us, that when the world and death strips us naked of all we have, to suffer it joyfully; for we shall find a clothing from heaven, 2 Cor. 5.4. when mortality shall be swallowed up of life; and therefore to be content in the mean time, 
Lignum mortis. Lignum vitae.  that the world be crucified to us, and we to the world. Again, he was fastened to the wood, that death might be driven out of the world by a tree, as it came in by a tree, and life brought back to us again. He was laid on the cross, as Isaac on the wood; and nailed as foretold, Psal. 22.17. they digged my hands and my feet; also, that all bills and bonds of law against us, might be nailed with him to his Cross. 
1 Pet. 2.14.  Then he was lifted up that he might carry our sins from the earth, and conquer the spirits that rule in the air, Col. 2.15. He was crucified with his hands spread, as reaching them out to embrace both Jews and Gentiles, that are not a gainsaying people. His blood was shed on the Cross to answer all the sacrifices of the Law, without which there had been no remission, Heb. 9.18. whereas it is now an universal medicine for all our souls languishing, 1 John 17. and obtaineth for us eternal redemption, Heb. 9.12. Beside, he was crucified between two thiefs, 1. Because it was foretold that he should be reckoned among the transgressors. 2. 
Esa. 53.12.  That he might sanctify the death of repenting malefactors; for his death in effect was to be divided among sinners, of whom at last he would be Judge, while some stand on his right hand, and some on his left, as the bad and repenting Thief hung. Now while he hung on the Cross alive, he suffered, beside the pain, 1. The division of his garments, and casting lots on his vesture, as was prophesied, Psal. 22.19. 2. To show that his very enemies should partake of his graces. 3. Into four parts, to show that his good grace should edify the four parts of the world. So the not dividing his other coat, shown that his righteousness should be applied whole to every believer. And the casting lots for it, argued that no man had his merits by their deserving, but by the mere gift of God, 
Col. 1.12.  who disposeth of the Lot. To all which misery, they added derision, Mat. 27.39. wagging their heads, and upbraiding him with his words of destroying and building the Temple in three days; 
Yet it was truth in his sense of his resurrection, ut praedixit sit revixit.  and mocking at his miracles, saying, he saved others, but himself he cannot save. Others mocked at his trust in God. Others at his prayers, as if he called upon Elias to save him; which he suffered, that we might know the abominableness of our sins, that heaped such contempt upon the Son of God. Also that we might be delivered from the scorn of this world, and enjoy the comfort of our repute from God and a good conscience, 
Heb. 12.3.  without reviling the world again. Nay, more, they blasphemed God, as if he could not deliver him, as the wicked said, Psal. 22. with whom they join issue, and so condemn themselves to be of the wicked crew, even like thiefs, who also did the same. But beside all this, he suffered great torments both in body and mind. In body, by hanging on the Cross by his nailed hands and feet; so that his heart might be rightly said to be melted like wax, Psal. 22.15. This was undergone to satisfy for our despising the threatening, and the power of God in punishing those sins we had committed in the body; also to free us from eternal torments, and to sanctify whatsoever pains we suffer in the body by diseases, or from persecutors. So he suffered anguish in soul, when he cried out, my God, my God, why hast thou forsaken me; which some writers take to be meant of his descending into hell: for now God seemed to desert him, by deferring his deliverance, and by withdrawing from his humane nature, the divine support of comfort, that he being sensible of them, we might be delivered from them, by his meritorious suffering them. Yet we are not to conceive, that the divine nature of the Son did forsake the humane, but that the union was obscured or eclipsed; nor that God the Father forsook him quite, but permitted his humane nature as surety to feel what was due to the principal. And this first confutes those that think he suffered not in soul, though the Prophet say he made his soul an offering for sin. And if not in soul, his bitter cry argued more impatience than the Martyrs had. It also may comfort men in their distress of mind, since Christ was forsaken for a time; and surely it should work in us a fear of sin, that made God thus to deal with his only Son, whom he spared not, being only the principal; how terrible will he be against unrepenting sinners, whom he will forforsake for ever; and to make us consider with commiseration, those that are troubled in mind; a wounded spirit who can bear. No wonder if many of them cry out they be damned, of whom we are to judge charitably, since Christ complains of Gods forsaking him, through fear, whom yet he calleth his God by faith. Lastly, he through pain suffereth thirst, and they to add to his misery, gave him vinegar, and so they fulfilled the Scripture, Psalm 69.22. and he completed our redemption, saying, it is finished.  Mathe. 
But did he only suffer on the cross without any glorious testimony of his royalty and Deity?  Phila. 
No, God left him not without witness. For Pilat's superscription, (Jesus that Nazarene, that King of the Jews) God would not it should be altered, being a plain affirmation of his glory, which otherwise Pilate might possibly have done as well, as to crucify him at their importunity. Now in that God doth thus acknowledge his name Jesus upon the Cross, he thereby testified that he accepted him for our Saviour, as Jesus signifieth, Mat. 1.22. and will not deny those that believe on him; yea, God exalts him in that name which the Jews despised; so that he will honour those whom the world reproacheth; yea, he will have him now known to be that King, his first born, higher than the Kings of the earth; and at this time of his disgrace too, to show, his Kingdom stands not in outward observation; nor is his royalty lost, by outward abasements: for even now like a King he paid the blood-roiall-ransome for his elect, even among the Jews themselves, of whose repenting people he was King, by whose power they were converted, Acts 2. This title was written in the three general known languages, to show that every tongue should confess to his glory of Jesus, Phil. 3.11. when the Gospel should be preached to the nations. This title Pilate would not alter in one tittle, to show that we should not lose one jot of the faith of Christ, and indeed whosoever doth it, or suffers it to be done by Heretics, or Sectaries, are worse than Pilate himself. Again, God honoured him, by making nature suffer an eclipse of darkness, as if to show the Sun of righteousness did now set, and that the Jews should be left in blindness, and all others that did not believe in him. Also, that nature abhorred the fact, and that God hereby did threaten the sins of men, as Joel 2.10. and that he that now suffered was more than a man, for whose sake such a miracle was wrought. Next he was glorified by one of the malefactor's conversion and confession; which shown Christ's power and mercy, and justice; his power, that he did and could work on him in the midst of his anguish; his mercy, that he would save one at the last gasp, that none may despair; and his justice, that he would save but one, that none might presume upon late repentance. Lastly, he was glorified by the veil of the most holy place rending of itself; which shown that God did now abhor the Jews Temple, and dissolve their religious rites, and utterly rejected them, for rejecting Christ his Son. And that now we have free access to the mercy seat, Heb. 4.16. 
Aequaliter pater arca calestis. Helu.  Yea, heaven is set open to us, which before was shut against sinners, of Jews and Gentiles, but now open to both.  Mathe. 
But what necessity vas there of Christ's death?  Phila. 
First, to satisfy God's justice, who determined death to be the wages of sin, Rom. 6.23. Christ therefore being man's surety, 
Rom. 8.3.  and taking on him the similitude of our sinful flesh, God condemns sin in his flesh, by putting him to death, and satisfieth his justice for all the elect by one; who though he was but one, yet being both God and Man, his death is of infinite price to make satisfaction to God's infinite justice; who had told the first Adam, that if he eat of the forbidden fruit, he should die that day. And that day he became mortal; 
Rom. 5.12.  for then death began to seize upon him and all his posterity. But Christ coming in adam's, stopped the issue of spiritual death, by the merit of his death. And this he did also to fulfil the prophecies of himself, 
Esa. 63.7.  that he should be lead as a sheep to the slaughter; as also to ratify the New Testament, which was as his last will whereby he grants by covenant with God, all the blessed Legacies of spiritual and eternal happiness to his Church: 
Heb. 9.15.  which Testament is of no force without the death of the Testator. Also that he might destroy the power that death and the devil had over us, Heb. 2.14. even to bring us under eternal death; which death though he never suffered himself, yet prevents it in us, by the worthiness of his person suffering external death for us that believe upon his precious death, which is of more value for one hour, than the eternal death of all men in the world. And so by this means he hath given us an antidote against the reigning power of sin, that it shall not have dominion over us, 
Rom. 6.14.  but that by the virtue of his death we might die to sin, Rom. 6.2. and that he might purchase life for the world of his elect, who by the doctrine of his death, receive the seed of eternal life, and become the seed of Christ, Esa. 53.10.  Mathe. 
But how did Christ die, in his natures, or in his person?  Phila. 
Herein you must beware what you conceive: for if you think he died in both natures, divine and humane, or in his whole person as God and man, you err from the faith, and profane his divinity: therefore you are to believe; that though the flesh of Christ only died, in respect of the nature that died, yet this death having relation to the eternal word by union, the Lord of life and glory, may be said relatively to suffer, in which respect his blood is called the blood of God, Acts 20.28. Therefore though death made a separation of his humane soul from his humane body, yet both ever subsisted in the divine nature, firmly united. For if there had been a new manner of subsisting, than Christ must be conceived to have two persons as well as two natures.  Mathe. 
How shall I reconcile St Paul, who saith, Christ was slain towards the end of the world, Heb. 9.26. and St John saith, he was slain from the beginning of the world, Rev. 13.8.  Phila. 
He was actually slain toward the end of the world, namely, in the year of the world, 
Scalig.  3982. and in the 34. year of his age, and on Friday the fifth day of our week, which that year was the fifteenth day of the Jews month, called Nisan, which that year was the seventh day of our April, as some account, yea, at the ninth hour of that day, the time of the evening sacrifice, Mat. 27.46. But he was slain from the beginning of the world in God's determination, Gen. 3.15. for all that believed on him to come, to whom his death proved as efficacious, as the composition of a surety doth enlarge a debtor out of prison, though the debt be not paid a long time after. Thus Christ was slain from the beginning, in type of Abel slain by Cain, and in all the sacrifices offered for sin, which were as evidences to the faithful of things not then seen.  Mathe. 
But the Evangelists take notice of many occurrences in his death, of which I can find no great reason nor mystery enfolded, as that no bone of him was broken; and that his side was pierced and the like.  Phila. 
No doubt but every particular consequent of his death, hath some mystery in it. 
Exod. 12.46.  As 1. In that a bone of him was not broken, to show that he was the true paschal Lamb sacrificed for us, 1 Cor. 5.6. answering to the Jews Passeover, which was so to be handled, Exod. 12.46. So his side was pierced with a spear by a soldier, John 19.34. First, to fulfil Scripture, Zach. 12.10. they shall look on him whom they have pierced. Also to answer to Adam, whose side was opened when Eve was form: so was Christ, when the Church Christian was to be framed. So the water and blood that issued from that wound, was both miraculous and mystical. 1. Miraculous, that the water contained in the pericardium about the heart, was not dried up with the anguish that he endured, and by the heat of the heart in that extremity. 2. It was mystical, showing the difference between him and his forerunners. Moses shown a bodily deliverance of Israel by water of the red sea; Joshua by Jordan. John the Baptist shown a spiritual deliverance by water in baptism; but Christ was he that came by water and blood, 1 john 5.7, 8. By water of sanctification to wash us from the stain of sin, and by the blood of expiation, to make atonement with God for the guilt of sin. So the earthquake shown his divine power, by which he made the earth do him homage, though man would not; whereby the senseless creature condemned the stupidity of men. As also it foreshowed how the doctrine of his death should shake all worldly ordinances. So the renting of the rocks, shown how the doctrine of his death should rend the hearts of men; the godly hearts by sorrow, the wicked by horror; yea, the confession of the Centurion, that he was the Son of God, shown Christ's power, that though his Disciples forsook him, yet he raised up pagans to acknowledge him.  Mathe. 
Why was he buried?  Phila. 
First, that the Scripture might be fulfilled, Esa. 53.9. and that being buried, might be known to be dead; and also might overcome death in his own den, and might bury our sins with him from the sight of God, who are buried with him by baptism, Col. 2.12. and might take away from us the horror of the grave: yea, no doubt also to teach Christians to bury each other decently, as those that have a part in Christ's death, and in the hope of his resurrection. He was buried in a known place, that his burial might not be doubted of: and near to the City Jerusalem, which signified the vision of peace, that men may know our rest came by him, who bore the chastisement of our peace. He was laid to rest in a garden, because troubles arose from sin committed in a garden. And his sepulchre was in a rock, to show that our stony hearts must be digged before Christ can lodge there. And it was a new sepulchre; to show that his rest place is only in that heart that is made new. And in this no man was ever laid, lest some should say it was some other man that risen; or that he risen by virtue of some holy man there buried, as 2 Kin. 13.21. So he was buried another man's sepulchre; to show that no grave belonged to him, because he was no sinner; and that therefore he was buried for other men, not for himself; and that graves are propërly made for sinners, not for him that was their Saviour.  Mathe. 
But why is the Evangelist so diligent to give notice of all the circumstances of his burial?  Phila. 
He makes mention of Joseph of Arimathea and Nicodemus now, because they do now a more worthy work then ever before; to show that God will honour them that honour Christ; by which we may be encouraged in well doing. Now was that prophecy fulfilled, that he made his grave with the wicked and the rich. The wicked was Pilate, whose leave was craved; and those malefactors that lay buried not far off. And the rich were these two Senators, who show more Christian courage for Christ now dead, and insulted over by his enemies, then when he triumphed by his miracles. So should we to his members, in the depth of their adversity. They are the most noble Christians that will show themselves to the Church, friends in her tribulation; and to Christ professors in persecution. This argued the powerful working of God, in these who hide their profession for fear of the Jews, and now are more bold than the best of his Disciples. It is dangerous censuring of men: for though some seem good, and are not, so others seem bad, and yet are good: even as some are wiser than they seem, so others seem wiser than they are. But you will object, that if they were so zealous, they need not have asked pilate's leave to do so charitable a work. Now the Evangelists set this down, to show that there might be the less doubt made of his death, because the Judge gave leave to bury him. Also, that though they knew God could mollify the heart of Pilate, of himself to command his burial, yet Joseph thought fit to show his respect to authority, by ask his leave. Zeal without discretion, is like sacrifice without salt, not accepted with God. Having obtained leave, they perform it hastily, because it was the preparation to the sabbath; to teach all men to do their necessary occasions before that, yea, that our outward solemnity, though it favour of charity, yet must not obstruct piety. Also they did it openly to take away all suspicion of fraud in his burial. And they did it costly, to teach us that we must spare neither labour nor cost, to serve Christ living or dead, in himself, or in his members. He was wrapped in fine linen, to argue his innocence; and with spices, to show the sweet memorial of the blessed; and what a sweet odour should arise from his burial in the hearts of all believers. But yet he was not imbalmed, not only because the time was too short to do it, but because we should know that his body needed nothing to preserve it, but Christ's own divine power; and also to prevent any cavil, as that he was thereby preserved from corruption. Now it is noted, that this was done after the manner of the Jew's bury, to show us that customs may be observed, 
Mat. 27.59. Heb. Goler.  being not forbidden in Scripture. It is said, they rolled a great stone to the mouth of the sepulchre, not only to secure his body from any vile usage, but that the glory of Christ might the more appear in removing this stone when he risen: yea, the women being there, had a mystery in it, namely, to show how God can make the weakest strong enough to stand against the enemies of Christ, by an open profession of him; as the watching and sealing up of the sepulchre, did but the more manifest his resurrection by those soldiers, being witnesses that he risen in spite of all their power and policy. So his lying in the grave three days, was to answer to jonas his type in the whales belly, and to make good the prophecy of Hosea 6.2. after two days he will revive us, and the third day he will raise us, and we shall live in his sight. But you will say, he did not lie in the grave three whole days and nights; yet according to the Jewish account, he might be said so to do; for a day is reckoned by evening and morning. Now the former evening, and Good Friday on which he was buried, made the first day; then Friday evening, and the Sabbath following, made the second day; and the Sabbath evening, and the next morning of his Resurrection was the third day. It may be you may think it strange, that Christ would lie in the grave on the Sabbath day: but this he did, to show the work of redemption was finished; and therefore he rested the seventh day, as God was said to do, after the six day's work of creation. Also to show, that with him was buried the ceremonial part of the Sabbath, namely, the seventh day formerly appointed. And surely the first Christian's so understood it, and therefore they kept their holy meeting afterward upon the first day of the week, 
Rev. 1.  which St john called the Lord's day. Now in all this time Christ's body corrupted not. First, because he was without sin, which is the cause of corruption; and therefore he was preserved by the power of God, Psal. 16.10. Beside, men that die violent deaths, are not so apt to corrupt, as those that die of diseases, by which they are partly corrupted before they are dead, otherwise a dead body may possibly be without corruption sixty hours, and upwards, and Christ was dead not much above forty, and so might justly be said not to see corruption. By all which he gave us a pledge of an eternal sabbath of rest; and that our bodies after death should rise incorruptible. And this doctrine of Christ's burial, is full of comfort and instruction. Of comfort, because that now this storm of God's anger is allayed by our Ionas, being cast into this whales belly of the grave, which by his body is fanctified for us. It teacheth us also to bury our sins with Christ, Rom. 6.4. and there let them lie as dead carcases, separated from us for ever, and grow loathsome, and at last wear out of memory in respect of either by affection or practice, and we may live to newness of life, by virtue of Christ's resurrection.  Mathe. 
But before I inquire of you the mystery of Christ's resurrection, I pray resolve me what you think of Christ's descending into hell, which is an Article of that Creed, commonly called the Apostles, and in that of Athanasius; but not in the Nicene Creed, nor in any other that I know.  Phila. 
You put a Question of great controversy, yet of more than needs, if the phrase of hell were rightly understood. For in the Old Testament it hath two names given to it, namely, 1. The congregation of the dead, 
Pro. 21.16.  according to which translation it may be understood for the grave; and if it be translated word for word with the Hebrew, than it may be taken for the depths of water, 
In caetu Riphaim or Gigantum.  in which the rebel giants of the old world were drowned; which Job calleth Sheol infernus; or the low place, Job 26.7. and so doth David, 
Sheol.  Psal. 16.10. which is translated the grave. Afterward about the captivity, it is called Tophet or Gehinnom; 
Gebenna.  which are only words borrowed from that execrable place in the valley of Hinnom (where the Jews burned their children in sacrifice to Moloch, i. the devil) to express hell, which they believed to be a place of torment. This term or word held long among the Jews, and Christ used it as the vulgar expression in his time. Mat. 5.22. yet Luke 16.23. he useth another word as it is in the Greek text, namely Hades, which there signifieth hell; for it is said, 
Hades.  the rich man was in hell in torments. But it is taken oftener for the grave, and the condition of men deceased, as Gen. 42.38. job 7.9. Psal. ●●. ●. Pro. 23.14. Acts 2.31. 1 Cor. 15.55. and most plainly Rev. 20.13. death and Hades, i. the grave shall be cast into the lake of fire. Now see how Christ may be said to descend into these; for into the grave he had descended, and therefore it need not be said again in relation thereunto, that he descended into hell. If taken for the waters, what should he do there, 
1 Pet. 3.19.  except you will suppose that he went to preach to the rebellious spirits that were there imprisoned for their disobedience in the days of Noah. But how he went, and when, and wherefore: how whether in soul or body, or both: then in what time; whether before he risen, or afterward: and why; whether to preach for their conversion, or to confirm their damnation, would be resolved: or whether he went thither to suffer any thing, or to triumph: surely not to suffer for us; for on the cross all his sufferings were finished: nor to triumph, for that he did upon his cross, Col. 2.14, 15. Beside, we are to consider where Hell should be, if Christ descended locally thither: for we conceive it to be a place ordained for the devil and his angels, and wicked men. Now if the Devil and his be not yet confined thither, what should Christ descend thither for, either to confirm damnation, or to triumph over them that were not there. Now that they are not yet confined to the place appointed, is plain, because St Paul calleth him the Prince that ruleth in the air; because yet they have great liberty in tempting men. Also because the devil besought Christ not to torment him before the time. And because both St Peter, 2 Pet. 2.4. and St jude, ver. 6. say, that they are as yet only reserved in chains of darkness, to the judgement of the great day. 
Just. Mart. Iren. l. 5. c. 26. Hieron. in 6. cap. Ephes. Drusius. Aug. lib. de civet. dei. l. 8. c. 22, 23.  And so held the fathers of the first 400. years after Christ. St Peter in his second Epistle the second chapter, the ninth and seventeenth verses, saith so of wicked people. Therefore some writers of great account have said, that from the earth to the firmament, is not a mere empty space, but full of spirits, which were cast down from the high heavens into these lower parts of the air, as into a prison, till the last judgement, together with other wicked of their society. Now descension cannot properly be applied to the air, but rather ascension. Therefore by Christ's descending into hell, we may as I judge, safely understand, those inward sorrows which he suffered in his agony in the garden, and on the cross, which pressed him to cry so bitterly, my God, my God, why hast thou forsaken me: which internal sorrows, were as near infernal sorrows, as the innocent surety of our salvation was capable; of which no mention was made in the Creed, but only by this Article: or that by the efficacy of his death he did pierce into hell, i. wheresoever the cursed spirits have their residence, despoiling them of their power, and confirm their damnation, and to signify the deliverance of his people from their captivity. 
Ephes. 4.8.  And it seems to me that David intended this sense, Psal. 16.10. thou wilt not leave my soul in hell, i. in sorrow and anguish; nor suffer my body to know corruption. All which should work in us sorrow for sin, which put Christ to so much; and make us to descend in all humility under the hand of God, as he did, that with him we be exalted in due time. Also to shun despair, since God can bring us from the sorrow of hell itself, as he did our blessed Saviour.  Mathe. 
But I pray tell me the benefits obtained by his resurrection.  Phila. 
It is said, Phil. 2.9. that for his sufferings God hath highly exalted him; so that at the name of Jesus every knee should bow, in heaven and earth, and under the earth, and that every tongue should confess that Jesus is Lord, to the glory of God the Father. Now this exaltation, consisteth, 1. In his Resurrection. 2. In his ascension. 3. In his session at the right hand of God. 4. In the outward and inward adoration of the intellectual and rational creature. 5. In his coming to judge the world.  Mathe. 
Four of these I agree to, but the bowing at his name I doubt of, as I do also of many other gestures which have been used in the Church assemblies.  Phila. 
I know this outward gesture hath been much controverted. But when I consider that God alloweth of outward visible, as well as of the invisible worship, and that St Paul saith, we must glorify God in our bodies, as well as in our spirits: and that this posture of bowing the knee, is founded upon the glory of God in Christ, Phil. 2.10. It may be practised by Christians, yea, 
Chrysost. ad popu. Antioch. hom. 61.  and aught to be at certain times of devotion, as a token of the same, and to testify our submission to Jesus Christ, whom God hath so highly exalted, and assigned him this worship as a part of his reward for suffering, 
Theodo. in Phil. 2.  that by our humility he may be exalted, who was exalted for his humility, even to have him honoured in his name, when absent, in reference to his person. I know that many objections are made against it. As first, that all things that are here spoken of, have not knees, as Angels below and above. I answer, nor have they tongues, therefore shall not they confess him? The meaning than is, that all in their several manner shall willingly, or unwillingly be subject to Christ, whom God hath exalted by manifesting him to be the eternal son of God. So that as we that have knees are to bow them to the person that owns that name Jesus, so shall all others do first or last willingly, or forcibly to the same person and his power. For the bowing to the name as a word, or at the naming thereof always, I do not understand the text intends it; but that Christians in old time did use to uncover their heads at divine service, when this name was pronounced, in sign that they did acknowledge his deity, 
Zanc. in Phil. c. 2.  against the blasphemy of the Jews and Arrians, who would not acknowledge his Godhead, is plainly to be found: 
Hiero. in Isa. 45.23.  and that they bowed the knee also, which the Jew in pride would not do, which in time did degenerate to superstition. Yet sure as it may be superstitiously used, so it may be irreligiously neglected, since that Christ hath said, he that honoureth the Son, honoureth the Father, and that he will have all men worship the Son, as they worship the Father; and that God hath included his own name in Jesus. I am, 
Isa. 43.11.  and beside me there is no Saviour; and therefore being Jesus the Saviour, he must be Jehovah too, our righteousness, Jer. 23.6. Upon this ground I believe our Church hath enjoined this gesture, as may be seen in the 52. injunction of Queen Elizabeth, and in the eighteenth Canon. But antiquity is antiquated, and the Church authority disallowed, and so Gods worship disannulled.  Mathe. 
Now I pray declare the manner and the benefits we have by his Resurrection and Ascension, and his session in heaven, and his coming to judgement.  Phila. 
First, ye are to know that only Christ's body can properly be said to rise, because that only died, although the soul and it were never disunited from the person of the Son of God, though the soul was divided in death from the body: of which rising there was testimony enough, both of Angels and men. The time of his rising was the third day, neither sooner nor later. And that first to fulfil both his type of Isaac, who was taken alive from the altar the third day, after he was destined for death, Gen. 22.4. which receiving was in a figure, Heb. 11.19. i. of Christ's resurrection; and also of that prophecy, Hos. 6.2. the third day he will raise us, for by him we shall all be made alive, 1 Cor. 15.22. Again, he risen this day as it were to give a new beginning to the world. He died the day of the week that Adam was created, and risen the first day of the week, on which God began the world, by which he enlightened Heaven and Earth, with the grace and joy of his resurrection. Also he risen with the sun, to show that he was the true Sun of righteousness that was to rise with healing in his wings, Mal. 4.2. to enlighten the new Christian world, after so long a night of dark legal shadows, spoken of, Cant. 2.17. and Rom. 13.12. bringing life and immortality to light through the Gospel, 
2 Tim. 1.10.  2 Tim. 1.10. The manner of his rising was admirable: As first by his own power, John 2.19. dissolve this temple, meaning the temple of his body, and I will raise it up again the third day. So John 10.18. I have power to lay down my life, and I have power to take it up again: this he did as he was God. He did it by himself from the Father, through the eternal spirit. Again, he risen by such a way as never any man did before, namely, as the Prince of life, as the first born of the dead, as the first fruits of them that sleep, 1 Cor. 15. He never saw corruption, nor ever was to die any more, as Lazarus and others. He rose in the same body that was buried, Luke 24.39. and in despite of his keeper, as the Church shall do in despite of all opposers; and with an earthquake, to show how he will shake the world, first by the power of his word preached, and next by the power of his last coming to judgement.  Mathe. 
What benefits have we by his resurrection?  Phila. 
Surely very many; as first, the confirmation of our faith in Christ, that he was the Son of God, because he raised himself from the dead, and that we are justified from our sins, or else why is our surety let out of the prison of his grave, but that God's justice is fully satisfied, Rom. 4. and the last verse. Again, it causeth a twofold resurrection in us; first from sin to a new life of grace, Rom. 6.4. Secondly, of our bodies from the grave, 1 Thes. 4.14. so it gives us an hope of heavenly inheritance, 1 Pet. 1.3, 4. The reason whereof is, because Christ sustained our persons in himself, and so we have our part both in his death and resurrection, Rom. 8.11. Therefore this doctrine ought ever to be remembered, 2 Tim. 2.8. not only in our head, but in our life, by standing up from the dead, Eph. 5.14. lest if we have no part in the first resurrection, we lose also our part in the second. And remembered it ought to be the rather, because it may comfort against the most sad afflictions, 
Esa. 26.19.  from whence Christ can raise us. So against the fear of God's wrath, because it is fully satisfied; from which baptism a type of the ark, and of our rising with Christ above the deluge of God's justice, doth now save us, 1 Pet. 3.21. and against the power of death, 
Rom. 8.11.  which by virtue hereof is so subdued, that it shall not always suppress us.  Mathe. 
For what end or purpose did Christ ascend into heaven?  Phila. 
To fulfil what was foreshowed in legal types and shadows of him. As the high Priest of the Jews entering into the most holy place, 
Heb. 7.26.  which was a type of heaven, as he himself was of Christ. So to show that he fulfilled all things on earth, which concerned our redemption and reconciliation; and therefore now ascended in triumph, leading captivity captive, as Abraham did the forces of the four Kings; 
Psal. 68.18.  and as Barack did the Midianites, and so enter into his glory prepared, john 17.5. through the gates of heaven, intimated, Psal. 24.7. and so demonstrate, that Angels and principalities and powers, were made subject to him, 1 Pet. 3.22. Also that in Heaven he might make intercession for us, Heb. 9.24. who yet are in this world, as in the outward court of the most holy place, where the Jews stood, when the High Priest entered to make an atonement for them, he being sprinkled with blood, having the holy censer with sweet incense in his hand, by which means he hath opened a way for us into heaven, Heb. 10.10. as he had promised, and now performed it, 
John 14.2, 3, Eph. 2.6.  by carrying our flesh into heaven, as a pledge that we should all follow that believe in him; also that we might place our mind, where our treasure is, and not misplace them on earthly things, 
Col. 3.1.  nor to dream of his bodily presence in this world, as if we would know him still after the flesh. This doctrine of Christ's ascension should make us to forsake sin and satan, & not be subject to that slave which Christ hath led captive. So to be willing to die, that we may go to the place which Christ hath entered for us; and therefore not to mourn immoderately for the dead in Christ, who are seized of heaven already.  Mathe. 
What is meant by Christ's sitting on God's right hand; for I conceive not God to have either right or left hand, nor how Christ is tied to any such posture.  Phila. 
You are to understand that sitting so, importeth in Scripture, abiding or habitations, as Luke 24.49. sometime judiciary power, as Solomon was said to sit on the throne of his Father, though he was not always tied to that posture, 1 Kin. 2.30. So by right hand is understood power and help, and glory, Psal. 44.3. Sometimes therefore as man is said to be helped by God's power, and protected when he standeth on his right hand, Psal. 16.8. or holdeth by his right hand, Psal. 73.23. So one is exalted, when one is said to be on Christ's right hand, Psal. 45.29. which is spoken of the Church. So Christ by his sitting, is understood to rest in felicity from all his labour and pain, and on God's right hand having dignity imperial, and power judicial; so that we are to understand by his sitting on God's right hand, that he doth not only rest in joy and felicity, but hath obtained the highest dignity above all men and Angels, Eph. 1.28. and that he is copartner with his father in his Kingdom, and therefore he hath power over all things in heaven and in earth, Mat. 28.18. not that God the Father ceaseth to rule, but that he pleaseth to administer his Kingdom by his Son; yet he also makes Christ's enemies his footstool, Psal. 110.1. till which time Christ must reign by and in the Kingdom of grace, 1 Cor. 15. but then he shall deliver up this Kingdom to God the Father, i. the rule which he exerciseth now by Gospel's means, shall cease when his enemies are subdued, and the elect fully gathered and glorified: not that his Kingdom by which he is equal with God shall cease, for of that his Kingdom shall be no end; but of that Kingdom by which he governeth by means and holy methods, of Word and Sacraments, and mysteries of godliness. Now then, who can be ashamed of Christ's service, who is so great a potentate, but rather to submit to his government with all reverence and conscience of his greatness and power, that so we may show ourselves worthy subjects and servants to him, lest we cause that blessed name to be blasphemed, by which we are called. And who can choose but trust in him for provision in all wants, and deliverance in all temptations of satan, or any adversity, since our Saviour hath an universal power by sitting at the right hand of God.  Mathe. 
Whether is this the uttermost degree of Christ's honour and exaltation.  Phila. 
No; for he shall come from thence to judge the world; In which we are to consider many things for the terror of some, and the comfort of others.  Mathe. 
What need, or why must there be a judgement day?  Phila. 
First, for the confusion of wicked men, who have mocked at it, 2 Pet. 3.3. whom he confutes in that chapter; first, of being ignorant that the world was made by the Word of God, and that he destroyed once by water, Gen. 7.11. in the 600. year of Noah's life, and that the world which is now, is reserved for fire unto the day of judgement, and perdition of ungodly men foretold by Isa. 66.15. Dan. 7.10. Mal. 4.1. and threatening a fire that shall consume the wicked, both root and branch. Secondly, he shows the reason why God deferreth it; not that he is slack in his purpose, but because he would not have them all to perish by a sudden surprise, but that Jew and Gentile might have a time to be called to salvation, and then it shall come suddenly as a thief.  
Secondly, there must be such a day, because judgement is not fully executed in this world; for oftentimes the best men are here oppressed, and the worst are exalted; but a time must be, when God will reward every man according to his works. Judgement gins in this world with the house of God, but it will end with the wicked, 1 Pet. 4.17. So that this day will declare the justice of God, which now lieth hidden, Rom. 2.5. and is himself censured by men, but then he shall overcome in judgement, which in part he hath showed by the firing of Sodom, and will complete it by being revenged upon the sins of all men, as well as theirs.  Mathe. 
When shall this day be?  Phila. 
As some have thought it would never be, so others have been too bold to set the time, and so have made people careless of their calling; and some seeing it did not come, to fall away from Religion; of these St Paul warneth to take heed, 2 Thes. 2.1, 2, 3. and saith, that the Kingdom of Antichrist must first come and be destroyed also, whereas it seemed some thought it would be in the Apostles age, by mistaking some Scriptures, as john 21.21. that St john should tarry till Christ came. Others thought it would be 400. some 500 some 1000 years after Christ's Ascension. Others have thought 2000 years after Christ's Nativity, because they say the world was 2000 years before the Law, and 2000 under the Law, and 2000 years under the Gospel, but for the elect sake those days shall be shortened. But the account is false: for before the Law was more than 2000 years from the Creation, and less than so under the Law: and therefore who can believe what they set down for the future. As for the shortening those days for the elects sake, that is spoken of the troubles that fell upon Jerusalem by the Roman army in Vespasian and Titus their time. But that there shall be such a day, the Scripture tells us, Acts 17.31. and God will have it known by preaching of it, Acts 10.42. both for the consolation of his people in all their troubles, and to leave the wicked without excuse, that they had no warning. And that this day shall be the last day of the last times, wherein men shall departed from the faith, 1 Tim. 4.1. Which last times are not they spoken of, Heb. 1.1, 2? for they were the last times of the fourth and last Monarchy foreseen by Daniel, wherein the stone, i. Christ, should crush to dust all those Monarchies, and set a Gospel's Kingdom. But these last times are the latter times of the Gospel's profession, wherein men shall give heed to spirits of error, and doctrines of devils; such as popish heathenism in worshipping Images, Saints, and Angels, which is nothing else but the renewing of their old superstitions, under the colour of Christian Religion. But it may be that some may wonder why God should defer the day of Judgement, so long after the death of so many faithful Patriarches and Prophets, and holy Martyrs. But they consider not that God hath respect to his own glory, in raising and altering things in the world, as the Monarchies thereof, and the rising and fall of Antichrist; the rejection and calling of the Jews; the full coming in of the Gentiles to Gospel's profession; the gathering of the elect by the means of gospel-preaching, who must have a time to be born and live, and hear instruction, and perform the works of righteousness. Nor do they consider that the deferring thereof is for the trial of the elects faith, patience, and devotion in prayer, like the Saints crying under the Altar, Rev. 6.10. How long, Lord, holy and true, dost thou defer thy judgement? Others it may be will object, that seeing that God hath determined this day, why will he hid it from us? The reason is no doubt, because he would have us watch, and be prepared like the wise virgins with oil in our lamps, and like him that expects a thief to come suddenly, as Christ tells us, Mat. 24.43. But some will say, it is no wonder that we know it not, being that Christ himself saith he knew it not, Mark 13.32. To which it may be answered, that he knew it not, so as to make us to know it; as God is said to prove Israel that he may know; that is, that he may make them to know, Deut. 13.3. for God knew before what they would do; or that he knew it not as he was man in the estate of his humiliation; or that he knew it not without revelation from his divinity, but now he is glorified, he as man knoweth the day and hour. But it may be some will be so curious to ask, where shall this judgement be? Some think in the valley of jehosophat, from joel 3.2. but that place hath only relation to those nations that afflicted Israel, and so is but an allusion to this great assizes at the judgement day: yet it is probable that Christ may judge where he was judged; but we have no certain proof from Scripture where it shall be, but that he will come in the clouds, and every eye shall see him, and those that have pierced him, and thither the elect shall be caught up to meet him; 1 Thes. 4.17. even in the air, where the devil now ruleth, Eph. 2.2. as a Prince, but shall then be judged with the rest of his crew to hell, to which place they are not as yet committed.  Mathe. 
What may be the signs of his coming to judgement.  Phila. 
Some take the preaching of the Gospel to all nations; but this was done in the Apostles days, Col. 1.6. Others say the security of men; 
Mat. 24.  but that is no sign that hath no distinction; for men have ever been so, and ever will be so. Others say the want of faith, love, wars, and plagues, and the rising of false Christ's and Prophets; but these appeared before the destruction of Jerusalem (whatsoever may hereafter) for Mat. 24.34. it is said, that before that generation pass, all these things shall be fulfilled. But in the succession of ages, there hath been always several monitory signs of that day, ever since the Apostles days. As first, the rising up of many Antichrists, 1 John 2.18. 
2 Thes. 23.  Then a general apostasy of men from the truth of Religion, as in the time of Arrius, who denied Christ to be begotten of the substance of the Father, and that there was a time wherein the Son was not: which heresy was generally received and abetted by Bishops, and some Emperors; 
Socrat. l. 2. c. 18  few or none opposing it more openly than good Athanasius, excepting the Council of Nice. The next sign is the discovery of Antichrist, 2 Thes. 2.4. by God's witnesses, namely, the Scriptures, or some faithful expounders thereof. The next sign is the reviving and publishing the everlasting Gospel, and profession of the reformed religion from superstition, prophesied, Rev. 14.6. which hath been set on foot by the Protestant religion in these latter times. The next sign will be the fall of spiritual Babylon (which in all likelihood is Rome) by the martial power of Princes, Rev. 17.16, 17. The other signs will be a general corruption of manners. Then the calling of the Jews, great alterations in heaven and earth, but how is not set down. But at last shall be seen the sign of the Son of man coming in the clouds, 
Mat. 24.30.  but what kind of sign this will be, is uncertain. Some say it will be the appearance of the Cross, and instruments of Christ's passion; 
Lyranus.  as the spear and nails that pierced him, and the other altogether. Others say that a sword shall suddenly fall from heaven, to signify to all true believers, 
Lactant. l. 7. c. 1  that the Captain of the Lords host is coming. Others think that Christ shall appear with his Cross carried before him, 
Damianus de moribus Aethiop.  and a sword in his hand as ready to be revenged on the ungodly that have crucified him, and of the enemies to his Cross. Others think the sign of the Cross shall be carried before him in the clouds, 
Chrysost. in Mat. Muscul in Mat.  as a testimony that it was he that was crucified; or that it shall be the fignall of his triumph against the devil, and the world, whom by it he hath conquered, Col. 2.15. Others say that this sign shall be the body of Christ appearing with all the marks of his wounds about him; 
Dr wilket. Calv. Pet. Mart.  but whether they shall appear in his glorified body, I know not. Others say that this sign of the Son of Man shall be his celestial power and glory, with all the eyes of the world to him, and this is likely to be the sign, even himself in glorious appearance, as Luke 21.27. and Mark 13.19. who names no sign but himself.  Mathe. 
But how shall men be tried?  Phila. 
No doubt but by sufficient law and evidence. They that have sinned without law, shall perish without law, 
Aug. in Rom.  i. those that have sinned by nature without the law moral; shall be judged by the law of nature, with the law moral; and those that sinned in the law, shall be judged by the law. Beside, there shall be sufficient evidence to judge them by; for we read of books that shall be opened. 
Rev. 20.12.  As first the book of nature, and herein the creatures that we have abused, shall testify against us, Jer. 17.1. Next the book of Scripture which we have disobeied, Luke 12.48. Thirdly, the book of Conscience, which as a thousand witnesses shall convince us, when it shall be awakened, which is now asleep. Then the book of God's remembrance for the comfort of good men, Mal. 3.16. and the terror of the wicked, when God himself shall be a swift witness against them. Lastly, the book of life, full of the names of God's children, Phil. 4.3. and also, Rev. 20.12. yea, rather than fail, the heavens and the earth shall declare our iniquity, and stand up against us, Job 20.27.  Mathe. 
What shall be the last issue of this day of judgement?  Phila. 
The godly shall have the possession of, 1 Thes. 4.17. where they shall have, First, the vision of God which is the very life of the sonle, as the Sun is of plants. Secondly, their own natures perfected; 
1 Cor. 13.12. 2 Cor. 3.18.  their faces shall shine like the Sun; their bodies active like spirits; and shall have health without the least weakness; their souls full of knowledge, and their heart of perfect holiness; their company Angels, and the spirits of just men; 
Heb. 12.23.  among whom shall be perfect love and amity. Secondly, the wicked shall be thrust into hell among the devils, where they shall be deprived of the comfortable sight of God, and heavenly glory, excepting so much as Dives saw to the increase of his own grief. Also a worm of conscience shall ever be gnawing upon them by a remembrance of their sins, with the unspeakable torments of fire unquenchable, and the horrid presence of devils; of which horrid troubles they shall never find ease nor end, so that they shall loathe the life they have, and shall never find that death they desire. And then shall follow the creation of new heavens and earth, not in substance, but in quality: for as the old world was not annihilated by the deluge, no more shall this by fire; but they shall be melted, and cast into a new mould, as St Peter doth well express that, though the inferior heavens shall pass away with a noise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 10.  and the elements shall melt with fervent heat, and the earth with the works there in shall be burnt up, 2 Pet. 3.10. Yet though all these things shall be dissolved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 12.  ver. 11. and 12. and melted, nevertheless we look (according to God's promise) for new heavens and earth, wherein shall dwell righteousness. In which also the creature shall have a restitution (as appeareth Acts 3.21. and 8.23.) from bondage to liberty, i. from the bondage of corruption and mutation, and the service of wicked men's humours; not that all that ever was shall be so, but every sort of creature that are then alive at the last day, which God made in their several kinds at the creation, shall be restored, and for aught I know, reserved at the pleasure of God, as the examples of his wisdom and power in the creation. And last of all, then shall Christ deliver up his Kingdom to God the Father, 
1 Cor. 15.24.  not his glorious and eternal estate, which he ever did and must enjoy with the Father, but his temporal government which was delivered to him, with all power by the Father, Luke 10.22. to rule in the Kingdom of grace by holy means and ordinances; by which he having now subdued all enemies, fulfilled all truth, and delivered his elect from all sin and punishment, and brought them to eternal happiness, he gives up this Kingdom to the Father to rule them in glory, not excluding him lse, but as the Father ruled by him in the Kingdom of grace, so he now, in and by the Father in the Kingdom of glory for ever. Amen.  
The end of the first Part.   

A CHRISTIAN DIALOGUE between PHILALETHES and MATHEYS. Part 2.  Mathetes. 
CHrist being thus plainly set forth in the Old Testament, how came the Jew's not to believe upon him?  Phila. 
1. By their own hardness of heart, not believing the Prophets, but also persecuting of them, and refusing to hear them, Jer. 6.17. 2. By the just judgement of God, who therefore laid a stumbling block before, upon which the father and the sons fell together, ver. 21. And Christ became to them a stumbling, and a rock of offence; for though Isaiah had foretold them that he should be as a root out of a dry ground, and they see no beauty in him to delight the sense; yet they looked for him as one to come in outward glory, and to be a worldly King and deliverer, which God intended not. 3. His birth was poor and private, little taken notice of; so that he escaping with his parent into Egypt, by the warning of an Angel to avoid the massacre of Herod, and returning afterward into Galilee, and dwelling in Nazareth, they had easily forgot that he was born at Bethelem, and out of Nazareth they expected no good, John 1.46. neither any Prophet. 4. When he appeared among them, because he was no sectary, as Pharisee, Sadducee, they all envied him, and slandered both his doctrine, as if contrary to Moses, and his miracles, as if done by the power of the devil: And so by their malice, and the unjust judgement of Pilate, brought him to the ignominious death of the cross, so unwittingly fulfilling the determinate counsel of God. 5. 
Acts. Epiph. l. 1. tom. 1. H. 15.  They set the traditions of the Elders above Scripture. 6. Some of them abolished Moses Law, or his five books; so did the Nasorites. Some studied to add to the Scriptures, as the Chasidim, after the captivity, 
Joseph. antiq. l. 13. c. 15. Luke 10.57.  and would be holier than the Law required. From these did spring the Pharisees, some rejected all the Scriptures, save the books of Moses, as did the Sadducees, and denied both Angels, Spirits, and the Resurrection, and therefore confuted by Christ, not out of the Prophets, 
Jansen. concor. in Mat. 23. Eman. S●. in hunc locum. Maldonat. Ferus. Aug. in tract. 46. in Joh.  but of those books they held for Canonical, Mat. 22.32. Thus heresy crept into Moses chair, as the Pope hath brought into Peter's; yet Christ saith, because the Scribes and Pharisees sat in Moses chair, he bids the people do as they say; that is, so far as they teach Moses: for by Moses chair is meant his doctrine, not his office; and the people had a rule to try it by, for the Jews kept the Old Testament entire.  Mathe. 
What punishment did God inflict upon them for this?  Phila. 
He took away from them Sceptre and Mitre, Kingship and Priesthood, and the very face of a Commonwealth, about forty years after Christ's death, by Vespasian and Titus with their Roman army, as was foretold by Daniel. 
Dan 9.26, 27.  The occasion whereof was, they having been conquered by the Romans, and governed by their Deputies, and they carrying an hard hand upon them, they rebelled, as Florus, (who succeeded after Faelix, Festus, and Albinus) was so avaricious, that he took out of the treasury of the Temple, sixteen talents of silver, and when the Jews murmured at it, he permitted the soldiers to slay and spoil the Citizens of Jerusalem at pleasure, and scourged and crucified Jews of noble birth. Here their refusing Christ, and choosing Barrabas a murderer, began to be revenged, and the scourging and crucifying Christ, to be retaliated, and his blood to fall upon their children. This was the ground of that war, that ruined Jerusalem at last.  
But not only this was the cause, but God gave them up to an obstinate mind, for their malice against Christ, and the prophecy began to take upon them, 
Zac. 11.9.  which Zachariah foretold; I will not feed you, that which dieth, let it die, and that that is to be cut off, let it be cut off, and let the rest eat the flesh of each other. 
Zach. 11.15.  The two staves of beauty and bands were broken, and the instruments of a foolish shepherd were assumed. The Ecclesiastic offices were disposed according to the pleasure of the Roman Deputies, Valerius Gratus, Pontius Pilate, and Vitellius in the reign of Tiberius, in whose eighteenth year Christ was crucified.  
Again, to hasten their ruin, Caius Caligula succeeding Tiberius, would have his image set up in the Jews Temple, which though the Jews zealous of their Religion, would rather die then suffer, yet it excited the Emperor's malice the more; which though it was unjust in him, yet was it just with God to make him an instrument to punish them who were more afraid to defile their Temple of stone, then to destroy the body of Christ in whom dwelled the fullness of the Godhead bodily.  
After him succeeded Claudius, in whose time 20000. of them were slain by crowding and treading one another in narrow places, for fear of Cumanus soldiers, who came but to keep the peace, because they began to murmur much, and the insolency of a soldier, which shown his privities in the porch of the Temple.  
After him succeeded Domitius Nero, 
Joseph. antiq. l. 20. c. 6.  in whose time a certain Egyptian feigning himself to be a Prophet, drew four thousand men after him, whom Faelix Hensen killed and scattered, Acts 21.34. In this Emperor's days, Florus aforesaid much peeled and oppressed them. After this Domitius, divers contended for the Empire, as Galba, Otto, Vitellius, 
Vid. Orati. Reg. Agrip. contra Rebel. in Joseph.  who were soon cut off, and Vespasian chosen Emperor. In whose time the Jews refused to offer sacrifice for Caesar's happiness formerly and usually done. Now began this calamity to grow apace; for 50000. of them were slain at Alexandria, 10000 at Damascus. 
Joseph. de bello Jud.  Prodigious signs appeared both in heaven and earth, foreshowing desolation. A comet like a sword hung over Jerusalem a years space. A clear light about the Altar at midnight, and the great brazen gate of the Temple opened of itself. Chariots of fire were seen compass Towns. Voices were heard in the Temple, admonishing people to be gone. The Jews notwithstanding were hardened; 
Euseb. l. 3. c. 3.  but the Christians there departed, as corn separated from the chaff, before the fire of destruction came.  
Vespasian with his son Titus, with an army of 60000. having first subdued many of the Jews rebellious Towns, at last gave order to besiege Jerusalem, which he left to his son Titus to subdue, and himself returned to Rome. Titus besieged it at the time of the Passeover, when the City was most full of people; who being terrified by the sword of the Roman without, and the seditious within, the City was brought to great misery by famine, and contagion of the dead wanting burial: women were forced to eat their children. At last the City was taken, and the Temple ruined: the people, some crucified, others ripped up in hope to find gold in their bellies; others sold as slaves for thirty a penny, as they valued Christ but at thirty pence; others carried captive, and devoured by wild beasts, at the triumphs of Vespasian. Thus God rewarded them, that regarded not his Son, so that destruction came on them to the uttermost; for since that time they never had the face of a Church nor State, but are scattered, and hated of all nations. And in token that their Religion should not rise again, their Temple could never be rebuilt (though much endeavoured) no more than Apollo's Temple at Delphos could, which after this was destroyed by thunder and earthquakes, 
Theo. l. 3. c. 11.  as if God meant to put an end to Judaisme, and to Heathenism, and to set up Christianity. And though the Emperor Julian out of hatred to Christianity, 
Sozom. lib. 5. c. 19, 20.  permitted the Jews to re-edify their Temple; yet God by storms and tempests, earthquakes, and fire flashing out of the earth resisted it.  Mathe. 
They being thus destroyed, and their Religion expunged, among what people did God then plant his Church, and true Religion?  Phila. 
Among Christians of what Nation soever, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of which you read, Acts 2.5. there were sojourners at Jerusalem, Jews, devout men of all nations, which were not Jews by Country, but rather by profession, and yet Jews by blood, but dispersed abroad called men of Israel, Acts 2.22, 39 yet others were there, and therefore ver. 10. called proselytes, and Act. 17.4. worshipping Greeks or Gentiles. Now these 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Proselytes were such as disclaimed heathenism, and joined themselves to the Jews. They were of two sorts. 1. A Proselyte of the Covenant, or of Righteousness. 2. Of the gate, Deut. 14.21. The first subjected himself to Circumcision, and to all the Law of Moses; and therefore was admitted to the Jewish society and privileges, even to stand in the first Court of the Temple, where the Lay-people of the Jews assembled to worship. The second sort subjecting themselves only to Noah's seven precepts, which were; 1. To renounce all Idolatry. 
Schindler in Pentaglot. p. 1530.  2. To worship the true God that created all things. 3. Not to murder. 4. To forbear all unlawful copulations. 5. To abstain from theft. 6. To do 
* Iren. l. 3. c. 12 to do as they would be done unto.  justice, and judgement on malefactors. 7. To refrain from eating like Cannibals, flesh with blood, as any member torn from living creatures; of which sort of proselytes, as is thought, was Naaman the Syrian, the Eunuch, and Cornelius. These were not admitted into the Jews Court of the Temple, as the other proselytes were, but stood in the Court of the Gentiles, which was separated from the other, by a little low wall after the second Temple was built. In this place they suffered beasts and birds to be sold for the use of the Temple to sacrifice, and thought it a place fit enough for such proselyts to worship God in among the unclean. 
Ma●k 7.11.  But Christ coming thither, drives out those market men, and calleth even that place his house of prayer, where these despised Gentiles were allotted their place of worship. So beginning there to break down the partition wall between Jew and Gentile, alluded to by St Paul, 
Eph. 2.13, 15.  making way for one to come as near the throne of grace, as another.  
Here was the first sign of admission of the Gentiles to worship God in Oratories, as well as the Jews in their Temple Court by Christ's acceptation.  
Again, we find these Gentiles called worshippers of God, as in Acts 17.4. that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so far as they were lead by the knowledge of the Law and the Prophets, by which they were lead to the hope of eternal life, and the expectation of Christ; which knowledge made the Gospel find the more easy passage into their hearts, upon the Apostles preaching and expounding the Prophets to them concerning Christ's Death and Resurrection, or else we must suppose them to be miraculously converted, so many thousands at once without their Will and Understanding, and so could give no reason of their faith and belief. These latter proselytes received the Gospel with great joy: and of these converts Christ built his New Testaments Church, by the ministry of his Apostles through preaching, which he confirmed by signs and wonders: 
Acts 15.10.  For when it was questioned, whether the Gentiles that believed (or should believe) should conform to circumcision or not; it was concluded by St Peter, that no such burden should be laid upon them, 
Acts 10.28.  because he had received no such order from God in his vision at joppa, from whence he was immediately sent to Cornelius, an uncircumcised proselyte, between whom and Jews, God put no difference, Acts 15.9. but purified their hearts by faith, and gave them also the Holy Ghost, Acts 15.8, 9 to whom also St james assented, Acts 15.19.  
God therefore did most wisely dispose, that the coming down of the Holy Ghost should be at that time when Jew's and Proselytes were assembled from all parts, round about Canaan, to celebrate the Feast of Pentecost at jerusalem, that so they being converted, might upon their return home, disperse the same to others. These, both Jews and worshipping Gentiles, no doubt were the first founders and dispersers of Christian Religion: and it may be the Apostle thought they were no farther bound to preach to the Gentiles, but to these only that came from the adjacent places from every nation. But God made it appear otherwise to Peter, Paul, and Silas, who were by the spirit separated and sent to that purpose to the remote Gentiles.  Mathe. 
What visible association were there of the Gospel's people at first, beside conversion of people?  Phila. 
The first was of the Apostles and Disciples, Acts 1.13, 14. together with the mother of Jesus, and other women, after Christ was taken from them into heaven. Unto these more were added, ver. 15. then the number was 120. These being assembled in an upper room in Jerusalem, after prayer Peter stood up and advised to choose one in the place of Judas Iscariot, which lot fell upon Mathias. 
Acts 1.15, 26.  When they had thus filled up the number of the twelve Apostles, their next meeting was upon the day of Pentecost, a Feast of the Jews, 
Levit. 23.11, 15.  called a Feast of weeks, or fifty days begun on the sixteenth day of Nisan, or the second of the Passeover, or the morrow after the Feast of the Passeover, which was the fifteenth, as the kill of the Passeover was on the fourteenth of the same month at even. On this sixteenth day they were to offer a sheaf of their first corn, and the Priest was to wave or shake it before the Lord. Upon which day Christ the first fruits of the dead rose out of the grave with an earthquake. This feast ended with the offering of two waved loaves, as a sign at the finishing of harvest at the end of fifty days. So Christ having completed the harvest of man's redemption, and presented himself in both natures, divine and humane, to God as intercessor, he sent upon his Apostles the holy Ghost with plenty of celestial gifts, to feed and sustain his Church. In respect of which candid gifts of sight, it was styled rightly Whitsunday, and the Christians were clothed in white garments.  
Their next association was in the Temple at prayer time, and at breaking of bread in their houses, Acts 2.46. that is, in their private oratory's, or upper rooms set apart for holy occasions, of which there was no use when Churches were built, except for devotion of the private family. Another meeting you find Acts 4.23. where God shook the place where they were assembled, and they were all filled with the holy Ghost. Another meeting you find, Acts 6.2. about choosing the seven Deacons, of whom Stephen was one, who was the first Martyr that suffered death for Christ, Acts 7.58. Then began persecution to wax hot, by reason of saul's being too zealous for the Law of Moses, Acts 8.4. and so the Church was scattered; but he was converted, Acts 9 Then had the Church rest, and multiplied exceedingly, ver. 31. and spread very fare, and at Antioch they were first called Christians, Acts 11.26. Then Herod Agrippa, to curry favour with the Jews, Acts 12.2. killed James, and imprisoned Peter; but God smote him in the midst of his vain glory, Acts 12.23.  
The next special meeting of the Apostles, was Acts 15.16. the first Council that ever was, who determined the great Question of circumcision negatively, that it should not be imposed on the Gentiles. Other meetings there were in divers places, according as the Church increased, and was transplanted in divers regions, as Acts 20.7. at Troas.  Mathe. 
But had they any public meeting places called Churches, in those times?  Phila. 
The first they had were those oratory's which the Jews had on tops of their houses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called the upper rooms, which though the Romans called caenaculum, or a banqueting room, because it was like their feasting rooms on the tops of their houses; yet neither the Jews nor Christians used it, but in religious devotions. And therefore where Christ eat the Passeover, and celebrated his last supper, was held a place sacred, though appertaining to some private house of some of the disciples.  
In this place some say that Christ appeared to his disciples on the day of his Resurrection, 
Nicepho. & Bed. de locis Sanct. to. 3. c. 3.  and on the eighth day after to Thomas, with the rest: and that here James was made Bishop of Jerusalem, by the Apostles and the seven Deacons elected, and the first Council held, 
Cyr. Hieros. cat. 16.  Acts 15. And Saint Cyril calls it the upper Church of the Apostles, where the Holy Ghost descended also upon them, Acts 2. And it may possibly be the place prophesied of (as being near to mount Zion) Psalm 50.2. out of Zion God appeared in perfect beauty: in which Psalm the spirit also seems to refuse carnal facrifices, which was Gospel-like doctrine. Also it is prophesied that out of Zion shall go forth the Law, and the word of God out of Jerusalem, to which many people shall flock; and so they did, Acts 2.  
And thus his foundations were laid in the holy mountains, and he hath showed that he loved the gates of Zion more than all the dwellings of Jacob, 
Vide Higher, in Epitap. Paulae epi. 27.  because he, i. Christ was there produced by the Gospel's promulgation, which never came from the Temple, though divulged from a place near to Zion: which place was enclosed afterward, if we may believe antiquity, with a fair Church, called the Church of Zion.  
In process of time, as the Church Christian increased, no doubt they built places of recess for the worship of God, as well as the Jews had Synagogues, whose religion was estranged as much from the religion of the Roman Empire, as the Christians was: and in these places they did ordinarily assemble, to perform divine duties, unless they were hindered by necessity.  Mathe. 
I pray give me some instances of these?  Phila. 
We read, that as at first they had their upper rooms for oratory's; so afterward they had places of worship built in fields, 
Euseb. eccles. hist. lib. 2. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where they heard the Scriptures interpreted, and had several classes for men and women, and sung Psalms, and had distinctions of Bishops and Deacons. We see also in Paul's Epistles, that he salutes some with their household only, as Aristobulus, and Narcissus, Assyncritus, 
Rom. 16. Oecume. in in Rom. 16. and Col. 4.  and Phlegon. But others he saluteth with the Church at their house, i. all those that there commonly assembled. So he salutes Nymphas, Col. 4.15. and Philemon, and Aquila, and Priscilla, Rom. 16. which showeth, their houses, or part of them, dedicated to pious uses in common. So Theophilus, to whom St Luke dedicates his Gospel, 
Hiero. in ep. 2. ad Galat. Clem. in Recog. lib. 10.  and Acts of the Apostles, did dedicate his house at Antioch to this purpose; this was about thirty eight years after Christ. And Eusebius reports, that St Mark had divers Churches in Alexandria, in his history, lib. 2. cap. 16. So St Paul at Corinth, as we may collect from 1 Cor. 11.22. saying, have ye not houses to eat and drink in, or do you despise the Church of God. So Joseph of Arimathea, and his Colony of Christians, built the Church of Glassenbury in England, 
Hist. Angli.  which being burnt, was built again by King Henry the second his Letters Patents. So Crescens caused a Church to be built at Vienna. So in 79. 
Eus. l. 3. c. 4.  there was a great Church built at Ephesus by St John, saith Eusebius, lib. 3. cap. 20. And many were built also in Rome by the Apostles means. 
Euseb. l. 2. c. 25  And surely the reason of this dedicating places to holy worship was, because Christians being taught by Scriptures, that the majesty of God is most sacred and incommunicable; so those things by which they worshipped, should not be made common. And indeed therefore Christians were well admonished by an ancient holy Writer, 
Clem. in epist. ad Corinth.  that we ought to do all things as God had expressed them to be done, in regard both of times when, and persons whereby, and places wherein, that so we may be accepted of him, all these we find in the first hundred years after Christ.  Mathe. 
I pray go on, and give me a further light.  Phila. 
We find Ignatius reproving Trajan in a Church, 
lib. 3. cap. 19  as Nicephorus reports. And 117. the Emperor Adrian commands Christian Churches to be built, 
Dion. in Adri.  and forbade to place the Images of the Roman Gods therein. And Ignatius writing to the Magnesians, 
Vid. Epist. ad ad Philad.  chargeth them to meet in one place, to use one common prayer, with one heart, as coming to one Temple of God, one Altar, and one Christ.  
So we find Polycarpus receiving the Communion in a Church at Rome, in the year 169. And Theophylus Antiochenus, 
Eus. l. 5. c. 25.  in his Epistle to Autolycum, saith, that as the sea hath Lands that are fruitful, so the world hath Synagogues called Churches, wherein truth was preserved, whereby men might be saved. And Clemens Alexandrinus distinguisheth the Church local and personal, 
lib. 7. storm.  and therefore certainly there were local Churches in his time.  
After this we find these very places called by the name of Churches, and the houses of God by Tertullian in his Apolog. speaking of Churches built upon hills, 
Tert. de Idola. 203.  as Christ was crucified on a hill. And writing against the Valentinians, who affected secret mysteries, he shows that the Christian Temples were open and plain, and to the light, i. as I suppose built toward the East, 
Constit. Apost. l. 2. c. 57  as other authors writ also.  
But before this, King Lucius of England desiring of Eleutherius Bishop of Rome, to be made a Christian, turned all his heathen Temples to Christian Churches, and set up three Archbishops, and twenty eight Bishops to govern them. 
Beda. l. 1. c. 4.   
Yea, further, the order of their Churches have been described by authors worthy of belief, That offenders standing without the Porch, did entreat the people going in, 
Greg. Thaum. or Neocaes.  to pray for them, & sets down also the places for the Catechumeni and Fideles, they that were to be Catechised, and those that were to be auditors and receivers of the Communion. And this order when it was left, 
Cypr. in epist. 55.  was a sign of confusion coming into the Church; all sitting promiscuously, and coming into the Church without discipline, it seemed to usher in Paganism; as the pulling of them down, and the neglect of Church-service and Sacraments, and Scripture, and turning them into shops and houses, warehouses and cellars, 
Hippol. de conum. mundi, & Antichr.  was to be a forerunner of Antichrist, as Hippolytus propheceid, and we may justly expect no less, having seen such signs since one thousand six hundred and forty.  Mathe. 
But it seems not probable, that in he athenish times, Christians should have any such privileges under persecuting Emperors.  Phila. 
1. I answer as before, that they might be permitted as easily as the Jews to have Synagogues, since the Jews Religion was as far different from the heathens, as the Christians was, and for that the Christians were never rebels against the Roman State, as the Jews had been. Beside, the Christians had divers intervals of rest between their persecutions; but they were persecuted by Jews, Heathens, Saracens, and Christians erroneous.  Mathe. 
I pray declare how and when?  Phila. 
1. You must know that julius Caesar having made all the world quiet by his latter conquests, 
Dan. 7.23.  and like daniel's fourth beast, had broke all dominion in pieces, yea, subdued the State of Rome itself, and made himself the first Emperor; in whose stead succeeded his adopted son, Octavianus Augustus Caesar, who after many troubles and wars, 
Florus,  with competitors, settled the Empire in peace; in token whereof, he shut up the Temple of janus, which from the building of Rome, 700. years before, was but twice shut up, i. at the time of Numa, and at the end of the Carthaginian war. In this Emperors forty second year, 
Natian. in Julian Annot. Nonni.  Christ was born, about which time the Oracles of the heathen were all silent. Herod the son of Antipater, was now by the favour of Antonius made governor of judea, and by Augustus made King, and confirmed so by the Senate of Rome. This Herod by the father's side was an Idumean, and so as is thought of Esau's line, who was prophesied to shake off the yoke of jacob, Gen. 27.40. and so he did, if josephus saith true, that he destroyed most of the seed royal of David, and became a Jewish proselyte, in hope thereby to fasten the government more firmly to himself. But the report of the wise men coming from the East, 
Mat. 2.  and enquiring for one that was born King of the Jews, much troubled him, so that he massacred the young male children of Bethelem. 
The first persecution for Christ's sake. Luke 3.1, 2.3.21.  This was the first persecution that arose for Christ's sake.  
After Augustus succeeds Tiberius Nero, in whose fifteenth year, St John the Baptist began to preach and baptise, and baptised Christ in Jordan, and was beheaded by Herod Antipas, Mar. 6.27. In the eighteenth year of Tiberius, Christ was crucified, and risen again the third day after, of which Pontius Pilate was not ignorant, and therefore sent letters to Tiberius of it, and his miracles, and that he was believed by many to be God; but the Senate would not acknowledge him, 
Euseb. hist. lib. 2. cap. 2.  because he was worshipped as a God before they had approved him; and so thinking themselves wise, they became fools. 
Rom. 1.21, 22.   
After Tiberius, succeeds Caius Caligula, in whose days Pontius Pilate killed himself in prison, and Herod Antipas, and Herodias, 
Eus. l. 2. c. 7. Joseph. of't. l. 18. c. 9  that beheaded John Baptist, were banished, and died miserably at Lions in France; which Caius did not out of hatred to their sin, but to make way for his favourite, Herod Agrippa. This Herod by the Jews instigation, began to stretch forth his hand against the Christians, by killing James, and imprisoning Peter, Acts 12.1, 2. And beside this, 
Jewish persecutions.  we find little persecution, save what the Jews raised themselves against Stephen, and some of the Apostles.  
Next to him succeeded Claudius, in whose days Theudas and judas were routed with their followers, Acts 5.36. and the famine came foreprophecied by Agabus, Acts 11.28. And in his time was the famous, and first Council held by the Apostles at Ferusalem; in his reign we find no persecution from the heathen.  
But after him followed Domitius Nero, the first persecuting Emperor, 
1. Persecution by Heathen Emperors.  by whom the furnace was made much hotter than before. He set Rome on fire in divers places, and then laid it on the Christians, and set forth Edicts to persecute them to death. So wicked a man, that it was said of him, that if the Gospel had not been an excellent thing, 
Euseb. l. 2. c. 25  he would never have troubled those that professed it. He crucified Peter, and beheaded Paul at Rome. And james the son of Alppeus was martyred by Aranus at jerusalem. 
Jacobus Justus.  This Emperor slew himself for fear of the Senate's sentence against him.  
Next followed Vespasian and Titus; 
2. Persecution.  which Titus was poisoned by his brother Domitian, the second persecutor of Christians. He banished St john to the Island of Patmos. Favia a Noble Lady to Pontia, Protasius and Gervasius slain at Milan. Timothy stoned at Ephesus, Dionysius Areopagita martyred at Paris: he was slain by one Stephen, steward to his Empress. The Senate buried him by Pocters, and expunged his memory.  
Cocceius Nerva followed by election, who recalled St john, and other Christians from banishment.  
Trajan adopted by Nerva, succeeds, and raiseth the third persecution, 
3. Persecution.  wherein suffered Simon the son of Cleophas, of 120. years old; he was scourged and crucified. So Ignatius suffered martyrdom, by being devoured by wild beasts, being alured by himself to come and grind him in their teeth, that he might be found as fine flower in the house of his Father. Plinius secundus Deputy of Bithynia, being troubled in his mind to see so many Christians suffer innocently and patiently, wrote to Trajan that they were honest and virtuous people, deresting murder and adultery, and such like, only in the morning early they had meetings, where they sang Psalms to one Christ, who they said was God. This mitigated the persecution.  
To him succeeds Aelius Adrianus, by whom the Jews were all banished from judea and jerusalem, given to other nations to inhabit, and called Aelia. 
Chytr. Chron.  In his time Aristides and Quadratus writ Apologies for the Christian Religion; and the Christians petitioned that they might not be put to death for the clamours of the people, except they were found to be worthy of death for some offence against the Law. 
Eus. l. 4. c. 9  To which purpose this Emperor writ an Epistle to Fundanus, Deputy of Asia, and would have built a Temple for Christians, but for fear the Heathen Temples would have been utterly neglected.  
Antonius Pius succeeds, being adopted by Adrian. In his time justin Martyr writ Apologies for Christians, 
Eus. l. 4. c. 13.  which were read in the Senate, and moved this Emperor much towards them, and proclaimed his edict at Ephesus in their behalf.  
Antoninus Philosophus, called Marcus Aurelius, succeeds Pius his Father in Law, together with his brother Verus, for nine years.  
There was now two Augusti ruling the Empire; but Aurelius outlived Verus, 
4. Persecution.  and raised the fourth persecution, which raged extremely, but the Christians were undaunted, and wearied their tormentors. Polycarpus Bishop of Smyrna and justin Martyr, suffered in his time, 
Eus. l. 5. c. 1.  Photinus' Bishop of Lions in France; and Blandina, that cried in her torments, I am still a Christian. In this time the Christians were slandered with eating men's flesh, and incestuous copulation: but had it been true, they could not have been so willing to die, and so lose all those pleasures. He was admonished by many good men, as Apollinaris Bishop of Hierapolis, and Melito Bishop of Sandis, to mitigate his fury against Christians; but he did not, till being refreshed by the prayers of his Christian Legion, when his whole army had like to perish for the want of water: the Christians prayed, and there fell abundance of rain, with thunder and lightning, which helped to put their enemies also to flight. 
Eus. l. 5. c. 5.  This assuaged his mind, and he wrote to the Senate in their behalf; and the Christian Legion after that, was called the thundering Legion.  
Commodus his son succeeds him, a bad man. In his time Apollonius, a Noble man of Rome suffered martyrdom.  
After him followed Pertinax, murdered by the Praetorian band.  
Next Didius julianus bought the Empire of the soldiers, and was slain in two months.  
Septimius Severus succeeds him, chosen by the Senate. He raised the fifth persecution, 
5. Persecution.  which raged much in Alexandria, and in Africa. In his time Leonides the Father of Origen was beheaded, 
Eus. l. 6. c. 1.  who was exhorted by that his young son, to persevere in the faith of Christ. One Potamiaena, a young beautiful Lady in Alexandria, was committed to Basilides, a Captain, to see her executed, who did courteously defend her from the outrage of the people; therefore she prayed for his conversion, and was heard of God, for he turned Christian, and was a martyr also. Many of origen's scholars also now were martyred. This Emperor was slain at York by the Northern people.  
Next followed Bassianus his son, who slew his brother Geta in his mother's arms: he was slain by Macrinus.  
Macrinus succeeds him, who chose his son consort in the Empire. He delaying to come to Rome, Heliogabalus was chose, who lead an army against him, and slew him and his son at Chalcedon.  
Heliogabalus succeeds, a lascivious glutton, slain by the Praetorian soldiers.  
Alexander Severus, his adopted son, succeeds. His government was called unbloody; yet in his time were divers martyrs, as Agapetus, 
Hist. Magdeb. Cent. 3.  first tormented, then beheaded. So some Senators and noble men of Rome, as Pammachius, Simplicius, Quintilius.  
Mammea his mother was a Christian, and instructed by Origen, whom she sent for. No Churches could be obtained of him for Christians to worship in, nor hardly any place, without great difficulty: yet it is thought he would have builded them one, but his Priests hindered him. He was very severe in punishing heinous crimes in soldiers, therefore the Germane Legion killed him and his mother.  
Maximinus succeeds him, of mean parentage, but a giantlike man; 
Bucol. Indeses Chron. 6. Persecution.  he procured the death of Severus, and was saluted Emperor by the army, without the Senate's advice. He raised up the sixth persecution, especially against the chief Teachers. Few names of the martyrs are found in this time, because the book that Origen writ in this time, dedicated to the persecuted Pastors of Caesarea is lost. He and his son were slain by his own soldiers, at the siege of Aquileia.  
Then Gordianus declared Emperor with his son, both cut off by the Mauritanians.  
Then Pupienus and Balbinus, chosen by the Senate, which displeasing the people, they associated with them one Gordianus of thirteen years old, Nephew to the former. The soldiers killed Pupienus and Balbinus.  
Gordianus had Philip set to be his Tutor, who got the soldiers to make him general, and then slew young Gordianus.  
Philip succeeds, and turns the first Christian Emperor, 
The first Christian Emperor. Eus. l. c. 34.  and became so repentant, that he was contented after that he was baptised by Fabianus, Bishop of Rome, to stand among the penitents, who made confession of their sins. Decius a Captain of his army slew him.  
Decius succeeds and his son. He raiseth the seventh persecution. 
7. Persecution  The martyrs innumerable. Alexander Bishop of Jerusalem, and Babylas, Bishop of Antiochia, die in prison. Origen to avoid the defilement of his body by an Ethiopian woman, offereth incense before an Idol, for which he is excommunicated by the Church of Alexandria, but received at Judea, where being desired to preach, he only read, Psal. 50.16. and wept, and so sat down, and all the people wept with him. No age nor sex was spared in this persecution, as appeareth by the martyrdom of Apollonia, whose teeth were dashed out, and then herself burned. 
Eus. l. 6. c. 41.  Julianus an old man; Diosconus a youth of fifteen years. Many Captains and Knights standing by the Tribunal, encouraged the weak, by professing themselves Christians, so that the Judges were amazed.  
This Tyrant after two years reign perished in the Scythian war, but his body was not found.  
Trebonianus Gallus, and Volusian his son, succeeded, and were slain by Aemilianus a Captain, and he again slain by the soldiers, who had before choose him Emperor.  
Next followeth Valerianus Galienus, 
8. Persecution.  who raised the eighth persecution. Now was Lucius, Stephanus, and Sixtus, Bishops of Rome, martyred, and Laurence the Deacon broiled on a gridiron to death, in patience. Priscus, Malchus, and Alexander, were devoured by wild beasts. This Tyrant was taken captive by Sapor, King of Persia, and made his footstool, which made his son Galienus more mild, and recalled those Christians that were banished.  
Claudius and his son Quintilius succeed. Claudius' after great victory against the Goths, in two years died. Quintilius being chosen by his little army, and hearing that, Aurelianus was chosen also, voluntarily bled to death.  
Aurelianus raiseth the ninth persecution, 
9 Persecution. Eus. l. 7. c. 30.  but it took no effect: for as the Edict was proclaiming there fell a thunderbolt so near the Emperor, that he was taken up fordead. He was after killed by his Secretary, Mensth eus.  
Aurelius Probus followed, who after many great great victories, employing the soldiers in husbandry, 
Jup. hist.  saying, there was no need of soldiers, where there was no fear of enemies, he was slain by them, and much lamented.  
Carus followed, who was slain with thunder.  
Numerianus his Son, slain by Aper his father in Law, Carinus his brother slain in battle by Dioclesian; Dioclesian declared Emperor by the army, kills Aper that had slain Numerianus. In the nineteenth year of his reign, 
10. Persecution  he raised the tenth persecution. Now from the time of Valerian, to the nineteenth year of Dioclesian, and his associate Maximinianus, the Church Christian had great peace, and had great favour many of them with the Emperors, and had some authority and offices committed to them. 
Eus. l. 8. c. 1.  Beside, they had liberty to build Oratories and Temples in Cites, whereas before, they worshipped in private houses of their own, or in their burying places. This liberty begat carnal security among Christians, 
Caemeteria.  and wicked contentions, and loss of charity, and therefore God suffered this tenth persecution to awaken his people, so that both these, one in the East, and the other in the West, made fearful havoc of poor Christians.  
This was the tenth persecution, and it continued ten years, for it ceased not from its first beginning by Dioclesian, till the seventh year of Constantine, that is, all the time of Maxentius and Licinius.  
Now were the Christian Temples pulled down, the Scriptures burned, Christian-officers displaced, Bishops displaced, imprisoned, compelled to sacrifice to Idols, if fortune could do it, and all that would not renounce Christianity, were disfranchised of their liberty, and their offices and places. John a Nobleman at Nicomedia, 
Eus. l. 8. c. 5. Eus. l. 8. c. 6.  tore down the Emperor's Edicts, and suffered a cruel death. Peter, a chief man in the Court, was whipped, and roasted, and basted with vinegar and salt, whose patience encouraged many to suffer. Twenty thousand were burned in one Temple by Maximinus. Dorotheus and Gorgonius, after torments were strangled. The prisons were so full of them, there was hardly room for malefactors. Women were hung up in trees by one leg. Some rent by bowed trees, some tortured many days, singing Psalms joifully. Whole Towns full of Christians burned. Whole Legions of Christian soldiers slain, because they would not sacrifice to Idols, by Maximinianus.  
In divers Towns in France, Italy, and Germany, the channels run with blood. At last these cruel tyrants being weary of killing, relented so far, as to be contented to thrust out only their right eyes, and maim their left legs, and condemn them to the mines. After two years exercising this cruelty, these two wicked tyrants gave over their imperial offices.  
Then the Empire remained to Constantius Chlorus, and Galerius Maximinus. Chlorus chose his son Constantine, his associate under him; and Galerius chose his two sons, Maximinus and Severus, to be Caesar's under him: and the soldiers set up Maxentius the son of Maximinianus, to be their Emperor, against whom Galerius sent his son Severus, who was slain, and Galerius chose Licinius in his stead. Galerius Maximinus, and Licinius, drove on the persecution, which Dioclesian began near eight years together; but Constantius Chlorus, and his son Constantine, were very favourable to Christians. Maximinus' seduced by sorcerers, makes war against Licinius, is vanquished, and dieth. Maxentius dishonoured the Ladies of Rome, and commits such outrage, that the people of Rome send to Constantine into France and Britain for aid: he was afraid of his charms; but he had a sign given him in heaven of the cross, with stars, that gave these words, in hoc vinces, In this thou shalt overcome. He put therefore the cross in his banner, and overcame Maxentius, who was drowned as he fled.  
Licinius sets out lamentable edicts against poor Christians, 
Eus. lib. 2. de vita Constantini.  though Constantius Chiorus counted them the best subjects. They might not meet or convent with Bishops, nor women with men, nor visit the imprisoned Christians, so they retired to the woods and wildernesses. The Bishops in Egypt and Lybia were cut in pieces. Many were set in ponds of water all night, and then burned the next day. This Licinius made war with Constantine, who overcame him, and sent him away to live a private life in Thessalia, where the soldiers slew him. 
Rev. 2.10.  And now ended the time prophesied of the Church's troubles, by St. John, saying, that she should endure tribulation ten days; for now the Church gins to have great peace by the favour of Constantine, who though not baptised till toward his end, 
Eus. de vita Const. l. 4.  yet was a continual favourer of them, as was his father Chlorus.  Mathe. 
Was here an end of persecution?  Phila. 
Yes, of persecution of the Roman heathen Emperors: but now persecutions arise from some Christians themselves, 
Persecution of Christians by Christian Heretics.  as Paul prophesied, Acts 20.30. speaking perverse things to draw disciples after them, not sparing the flock, these were Heretics.  Mathe. 
Were there not heresies before Constantine's time?  Phila. 
Yes, many.  Mathe. 
I pray tell me first what heresy is; and than who those Heretics were?  Phila. 
Heresy we count a chosen opinion contrary to the grounds of Christian faith, and obstinately maintained by some that profess Christianity; and therefore must not be Atheists, carnal Christians, Infidels, Turks, or Jews, nor weak minded Christians.  Mathe. 
Who were the Heretics in chief before Constantine.  Mathe. 
The first was Simon Magus, 
In the first hundred years after Christ, Simon Magus.  whom Peter and Philip confounded at Samaria, who though he were baptised, because he professed himself to believe, yet disclosing his profane heart, by offering money to buy of St Peter, the gifts of the Holy Ghost, he was rejected. From thence he fled to Rome, where for his conjurations, he was worshipped for a god in the time of Claudius, by those Romans that would not admit Christ for God in the time of Tiberius. 
Eus. l. 2. c. 13.  This Magus taught men to worship images, especially his own, and his companion Helena.  
Next to him was Menander, 
Menander. Epiph. count. haeres.  a Samaritan, and a conjurer; some think one of Simons disciples, who taught that the world was made by Angels, and that he was sent to save the world, and to baptise. The Apostle speaks contrary to him about Angels, Col. 2.18. and also about baptism, Eph. 4.5. that there is but one Lord, one faith, one baptism.  
Next was one Ebion, 
Ebion. See Acts 15.6. First Council of Apost, abolished circumcision.  who said Christ was only a man begotten of Joseph and Mary, and that the observation of Moses Law was needful to salvation. This man and his followers condemned Paul as an Apostate from the Law, who by his doctrine did establish the Law, Rom. 3.21. They also rejected all the New Testament, save the Gospel of St Matthew, and yet that proves Christ not begotten by Joseph, Mat. 1.18, 23, 25.  
So one Cerinthus pretended he received a revelation from Angels, that after the resurrection Christ should have a Kingdom upon earth, 
Cerinthus.  and that his subjects should eat, drink, marry, contrary to Christ's doctrine, Matthew 22.30. In the resurrection they neither marry nor are given in marriage but are like the Angels.  
Next sprung up the Nicolaitans, 
Nicolaitans. Acts 6.  who by a mistake of Nicolas, one of the seven Deacons, to assoil himself from jealousy of his fair wife, said, that for his part he could be content any other should marry her; upon which they held wives in common, 
Clém. Alex. strom. 3.  which thing Christ saith he hated, Rev. 2.6, 15. these arose in the first hundred years after Christ.  
There was also about the next hundred year after Christ, 
In the second hundred years Carpocrates. Epiph. count. haeres. 1 Tim. 4.1, 2, 3. Eus. l. 4. c. 7.  divers others. As, 1. Carpocrates, of whom came Gnostics, that professed strange hidden mysteries. They worshipped gold and silver Images (as they said) of Jesus. So of divers Philosophers; these also forbade marriages, and allowed fornication (as the Pope doth also) and by their unclean lives, brought a great scandal upon Christians.  
Valentinus set up a plurality of Gods, masculine and feminine, 
Valentinus.  which it is very like he borrowed from Poetry, as Hesiod, 
Hesi. in theogon.  that writes of such a subject.  
So one Marcus, one of his scholars, brings in a new form of baptism. 
Marcionites.  In the name of the unknown Father, and in the name of the verity, the mother of all things, and in the name of him that descended on Christ. These, and all the Gnostics followers of Carpocrates, denied the resurrection of the body, and said, that salvation belonged only to the soul, contrary to St Paul, 1 Cor. 15.  
Cerdon and Martion denied the same also: 
Cerdon.  and Cerdon said there were two Gods, one the author of good, the other of evil. They denied also the verity of Christ's humane nature, 
Aug. index.  and the truth of his sufferings. Polycarpus called this Martion the first born of the Devil. He held a man might be baptised often. It may be he thought himself to need it, by reason of his whoredoms in which he lived, for which his Father excommunicated him out of his Church at Pontus.  
Apelles and Lucianus his scholars, follow him, but not in all his opinions: but they said, Christ's body was not made of the substance, 
Apelles.  or seed of the woman, as God said, Gen. 3.15. but of elements; and after his resurrection, was resolved into them again; yet the Scripture saith he had flesh and bones when he appeared to his disciples, and so was taken up, Acts 1.9.  
Tatianus the author of Encratitae, 
Tatianus.  who abstained from wine and flesh, and all sensitives, came next, and condemned marriage, 
Col. 2.1 Tim. 3.1.  and St Paul's Epistles also, for they confute their errors.  
Montanus, that persuaded women to leave their husbands, 
Montanus. Synods of Asia condemned him, Eus. l. 5. c. 3.14, 17.  to become Prophetesses. He called himself the Holy Ghost, as did also Macedonius after him, and forbade second marriage, contrary to Paul, Rom. 7.3.  
Many other there were, I only shall reck on the chief.  
Some added cheese to their bread in the holy Supper, as the Artotiritae. 
In the third hundred years more weeds appeared.   
Some denied the writings of St John; as the Alogi.  
Some met in stoves naked, men and women, called Adamiani,  
Some denied Christ's divinity; as the Theodotiani.  
Some magnified Melchisedeck above Christ.  
Some would have no possessions, but approved voluntary poverty, and accounted marriage an unclean estate of life; these were called Apostolici.  
Some would not procreate children, yet fornicate; like Onan, Gen. 38.9, 10. these were Origeniani.  
Some said, 
Euseb. l. 6. c. 33.  if one denied Christ for fear of persecution, and yet held the faith in their heart, sinned nor, yet Christ approveth it nor, Luke 12.9. nor St Paul, 2 Tim. 2.12.  
Novatus following, 
Novatus con. demned in the Councils at Rome, Eus. lib. 6. c. 41. So at Antioch. So at Ancyra, tom. 1. Concil. Sozom. l. 7. c. 12.  was clean contrary: for he held that a man doing so, was never to be admitted into the Church, upon what repentance soever; contrary to God's word, Isa. 1.18. He was excommunicated by Cornelius Bishop of Rome, and Cyprian Bishop of Carthage: but his heresy continued longer than any before Arrius, coming in under a show of zeal and holiness; and because they held as well as the true Catholics, the divinity of Christ, and suffered for it under the Arrian persecution which ensued. His followers were called Catharoi or Puritan.  
Sabellius confessed one God, 
Sabellius.  but denied three Persons. So doth the Socinians in a manner, also if they think that the Trinity is nothing but a distinct manner of apprehending the Godhead without personality. This Heretic Sabellius, was the disciple of one Noetus, in the days of the Emperor Gallus, and in the year of Christ, 257. and before him affirmed by Hermogenes and Prazeas, but nursed up by Sabellius, 
Ruffi, l. 1. c. 29.  which opinion confounds substance and subsistence together; and so they understood that the Father suffered when the Son suffered for us; because all the three terms of Father, Son, and Holy Ghost are by them given to one person, and not only to one God, and therefore they were called Patrispassiani, father-sufferers.  
In the year, 
Nepotians.  264. an Egyptian Bishop, Nepos in Galienus reign, raised the opinion which the Millenaries or Chiliasts hold now, that the godly should rise from the dead before the wicked, and should live with Christ, 
So held Papias Bishop of Hierapolis, in the first century of years.  on earth in all earthly pleasures, as Cerinthus held before in the first hundred years after Christ. Dionysius Bishop of Alexandria, confuted Coration, who held this opinion in three day's disputations at Arsenotis in Egypt before many witnesses, 
Eus. l. 7. c. 24.  so that Coration promised for ever to renounce that opinion.  
Paulus Samosatenus (in the same Emperor's reign) being Bishop of Antiochia, 
Samosat. condemned in a Synod at Antioch. Eus. l. 7. c. 26. Socr. l. 1. c. 22.  taught that Christ obtained the title of the Son of God by his virtues, but was not begotten of the substance of the Father: he renewed many of the old heresies formerly named.  
Next was Manes or Manicheus, of whom I shall speak hereafter.  
After him Hierax said, 
Hierax.  the Father and the Son were two differing lights in substance: condemned marriage as Heretics had done before, and excluded infants from the Kingdom of heaven.  
In the year 324. rose up Arrius a Presbyter, 
In the fourth century of years.  or Deacon of Alexandria, about the reign of Constantine, because he was not made Bishop thereof after Achillas, infected the world by denying that Christ was begotten of the substance of the Father, but that he was a creature, and not coeternal with the Father: 
Eus. de vita Const. l. 3.  against whom was called the Council of Nice by the Emperor Constantine, and there condemned by 318. Bishops, and he was banished by the Emperor; yet afterward it found great favourers, both by the Emperor Constantius, 
East India and Iberia received the Gospel, in the reign of Constantine. See the Eccle. hist. of Ruff. Theod. Sozom. and Socrates.  Valentinian, and Valens, and by the Kings of Goths and Vandals, and divers Bishops.  
Constantine being dead, who built Constantinople, in the year 336. as a sit place and seat imperial, between all that were subject to him, in East, West, North, and South, and proved afterward to be the seat of the Eastern part of the Empire, which now became divided among the sons of Constantine. Constantius governs the East at Constantinople, and Constans, and young Constantine, the West at Rome. But both these being slain, Constantine at Aquileia, after he had reigned three years, and Constans in France by Magnentius, the whole Empire came to Constantius again, who though a Christian, yet was an Arrian in opinion.  Mathe. 
What persecutions then arose among Christians themselves?  Phila. 
First from the Arrians, who deposed and persecuted Paulus Bishop of Constantinople, and Athanasius Bishop of Alexandria, who were defended by his brother Constans, who being dead, 
Theod. l. 2. c. 3. and 13. The first persecution by the Arrian Christians.  Constantius sought the life of good Athanasius, who passed through the soldiers, and all the Arrians (that had known him aforetime) undiscovered. One Georgius an Arrian, was placed in Athanasius seat in Alexandria, who stripped virgins naked, and brought them to the fire, threatening to burn them; of which because they were nothing afraid, they dashed and deformed their faces. Thirty Bishops of Egypt and Libya, were slain in this persecution. Fourteen banished. Forty Christians in Alexandria scourged with rods, so that many died of it. Paulus Bishop of Constantinople was strangled by the Arrians. Christians were compelled by Macedonius Bishop of Constantinople (put into the seat of Paulus) to communicate with him being an Heretic, or else to suffer as the Gentiles had forced them before to sacrifice to Idols. This Emperor Constantius died leading an army through Cilicia, but repenting then that he had altered the form of the Nicen faith. 
Theod. l. 2. c. 32   
Julian his Kinsman succeeds him, who was a Christian bred, but proved an apostate from the faith, by the instigation of one Maximus a Philosopher. He at first shown some favour to Christians, but at last set open the doors of heathen Temples, and sacrificed to their gods: and though he set forth no edicts to persecute Christians, yet he debarred their children from schools, and the men from warfare, and offices in Provinces, and put them to heavy taxations, and suffered his Deputies to spoil their goods; of which when they complained, he mocked them, saying, Blessed are the poor, and they that suffer for righteousness sake, Mat. 5. So he connived at any violence done to them, so that in many places, Preachers and holy virgins were killed, their bellies being ripped up and filled with grain, and so thrown to the hogs. Some had their liver drawn out, as Cyrillus a Deacon, 
Theod. l. 3. c. 6.  which they champed in their teeth, which afterward fell out of their heads. Some were anointed with honey, and so set to be stung with wasps, 
Soc. l. 3. c. 15.  as Arthasius. Divers were broiled upon hot gridirons; as Macedonius, and Tatianus, Miso, and Theodulus. This wicked apostate was slain by a dart, it is not known from whence, and dying said proudly, It is sufficient that thou Christ of Galilee hast overcome.  
Jovinian succeeds; a good Christian Emperor.  
Valentinian, who had suffered the loss of his office in Court, in the reign of Julian, succeeds Jovinian, and chooseth his brother Valens his associate, who proves an Arrian, and therefore banished and persecuted those who believed Christ to be of the same substance with the Father, 
Theod. l. 4. c. 24  and put eighty men that came to him with petitions in the behalf of such true Professors, into a ship, and set it on fire. He himself was burned in a village fired by the Goths.  
The next persecution we find, 
Persecution by Vandals, Hist Magd. cent. 5. c. 3.  was done by the Vandals, who were partly Pagans, and partly Arrians, who being settled by the third Emperor of the West in Africa, did as bitterly persecute the true professors there, as the worst persecuting Emperor among the heathen.  
The next persecution arose by those of the heresy of Eutyches, 
The third persecution by Eutychians. Evag. l. 1. c. 9  in the time of Leo the Emperor. His opinion was, that Christ had only one nature (namely) the Divine. It had many favourers, both Emperors and great men, Patriarches and Bishops. You may judge of their persecuting disposition, by their cruel slaughter of Procerius, Bishop of Alexandria in the Church, whom they haled through the streets, and chewed his entrails in their teeth; by which we may discern what spirit possessed them. 
Evag. l. 3. c. 3.  Basiliscus the Emperor favoured them, and persecuted true professors, and condemned the Council of Chalcedon by his letters, which many hundred Preachers subscribed through ignorance and cowardice. Anastasius the Emperor, who succeeded Basiliscus and Zeno, was also a patron to this heresy, who banished Euphemius and Macedonius, Bishops of Constantinople; Helias, Bishop of Jerusalem, and Flavianus Bishop of Antiochia; in whose place was put the Eutychian Severus, who slew three hundred Monks of Syria, true Professors of the faith. After these, the Christians in general suffered much from others, as the Longobards and Saracens, of whom Mahomet was Captain; who being provoked by the Emperor Heraclius, his treasurer (requiring their pay for serving in his army) calling them Arabian dogs, they forsook the army, and in few years conquered Egypt, Syria, Phoenicia, and Palestina, and beat the army of Heraclius also, and composed the Alcoran for their Religion by the help of some Jews, and Sergius the Nestorian Heretic, that denied the personal union of two natures in Christ: and also by the help of John of Antiochia, an Arrian Heretic, who made it a medley of the Pagan-Jewes and Christian Religion; 
Saracen. per.  to the acknowledging of which, Mahomet ordained all whom he conquered should be compelled by fire and sword; which proved a terrible plague to many Christians.  Mathe. 
But what other persecutions arose from one Christian to another?  Phila. 
As they suffered from the Arrians and Eutychians, so they did afterward from the Roman, when ambition and covetousness had made the Bishop of Rome rich, potent and universal. Therefore you must know, that after the Empire began to stand like Nebuchadnezars image on two legs, the East and West part much decayed, till Pope Leo the third perceiving the decay of the East, proclaimed Charles the great Emperor in the West.  Mathe. 
How did the Pope first get to such an height, to proclaim the Emperor?  Phila. 
You must know that before the reign of Constantine, most of the Bishops of Rome were Martyrs or Confessors, to the number of thirty, from Linus the first Bishop, who began to govern the Church of Rome after Peter and Paul had suffered. But after the reign of Constantine and his sons, the Bishops of Rome grew in higher esteem more and more. First in being made Patriarches, together with the Bishops of Alexandria and Antiochia, by the general Council of Nice, for the timely suppressing of heresies: But he got the start of them all, and was accepted as the prime Bishop, both in regard of the antiquity of his See, and also because his seat was in the most ancient imperial City, Rome. But he began to encroach and usurp authority exceedingly, as others did who succeeded him. But when I say such an one succeeded next, I mean not always the next in person, but in regard of his office, though some came between: for my intent is not to make an absolute direct chronology or catalogue of them, but to show which of them was most active in advancing Antichristian Tyrauny; though here and there some of them were of better condition. Therefore as Pope Zepherinus before the Emperor Constantine, 
Pope's pride gins to appear. Zepherinus Innocent. Caelestius.  would have no Bishop condemned till his cause was heard by the Bishop of Rome; So afterward Innocentius the first, the predecessor to Zozimus, writ to the Council of Carthage, that no Decree could be firm, till allowed by the Chair of Rome; whom Caelestinus followed, and urged submission of the Church of Carthage to the Chair of Rome; and therefore they should receive Appiarius, whom they had excommunicated, for appealing from his own Bishop to the Bishop of Rome; but they regarded him not.  
Faelix the third, did also excommunicate Acacius Bishop of Constantinople, because he absolved Petrus Moggux the Eutychian heretic, without his leave; upon which Acacius did as much for him.  
But Gelasius his successor was more peremptory: 
Gelasius.  for he plainly declared, that the Church of Rome should be the Judge of all Churches, but be judged by none; nor would be reconciled to the Eastern Bishops, except they would excommunicate Acacius, and raze his name out of the catalogue of Bishops. He also made bold to excommunicate the Emperor Anastasius, for favouring the Eutychian heresy; which example was by his successors put in execution upon Emperors without being heretics.  
So Faelix the fourth excommunicated also Athanasius Patriarch of Constantinople for heresy. And Bonifacius the second, 
Faelix.  upheld the authority of the Roman See, against the Church of Carthage and Hippo, and maintained Eutalius appeal to Rome, against Aurelius' Bishop of Carthage, and Augustine Bishop of Hippo, and a Council of two hundred reverend Fathers; so much did Rome affect superiority. And by all these proud Prelates, Vigilius had got stomach enough to resist the Emperor, and his fifth general Council of Constantinople, though he came in not by the door, but by means of Theodora, a wicked Empress, who had caused Silverius Bishop of Rome, to be banished, who succeeded Boniface the second, and placed Vigilius for bribes and base promises, in his Chair.  
Pelagius the first, that succeeded Vigilius, was more crafty than peremptory: for though he was vexed at Honoratus Bishop of Milan, because he ordained Paulinus to succeed Macedonius Bishop of Aquileia, without his leave; yet he put it as a contempt of the Emperor Justinian in his relation of it to Narses, the Emperor's general, hoping to creep into sovereignty the more securely, under colour of respect to the Civil Magistrate.  
John the third, and Benedict the first, did not stickle much, because the Lombard's at that time much oppressed Italy.  
Pelagius the second, was elected without the knowledge of the Emperor: but that was excused by the Pope's Ambassador, Gregory, because that Rome was so strictly besieged, that no messenger could be sent unto him.  
This Gregory the first, succeeded Pelagius, by the choice of the Clergy and people of Rome: he seemed unwilling to accept it, and wrote letters to the Emperor to refuse their choice; which were intercepted, and other letters sent to desire the Emperor's condescension. He first set up the stile that the Pope's use still in their title (the servant of the servants of God) in opposition to John the foster-Patriarch of Constantinople, 
Servus servorum Dei.  who usurped the stile of universal Bishop, and called him the forerunner of Antichrist; yet he basely flattered Phocas the Emperor in his Epistles, who had murdered his Lord Mauritius, his wife and children.  
This Gregory forbade spiritual men to marry; 
Marriage forbidden to the Clergy.  but was forced to recall it, because of their fornication and murdering of young infants so begotten. But though this Pope did declaim against the title of universal Bishop, and Fabianus his successor did not claim it, yet his next successor, Boniface the third, did obtain it of Phocas, by absolving him the murder of Mauritius, namely, to be Bishop of Bishops; and that the Church of Rome should be the head of all Churches.  
After him came Boniface the fourth, obtained of Phocas the heathen Temple called Pantheon, because it was built to the honour of all the heathen gods, and dedicated it to all Saints, and appointed an holiday to be kept in their honour: so Idolatry crept in, which afterward was the cause of much persecution; for he took it from the heathen gods, and by it made gods of the Saints.  
Theodalus succeeds him, and brings in Antichrist by an Ordinance, that none should marry that woman that had been witness with him at Baptism, which was never forbidden by God's Law or Gospel.  
So Boniface the fifth, who succeeded him, constitutes that no man who took sanctuary for any crime, should be violently taken out from thence. 
Pope's usurpation over civil power.  Here was usurpation over the Civil power.  
After him followed Honorius the first, in whose time some write, Parishes were bounded and divided in England.  
Then comes Severinus the first, who was confirmed in his Chair by Isacius the exarch of Italy. For then the choice of the Clergy, and the people of Rome was not much esteemed.  
Theodoretus was the son of Theodorus Bishop of Jerusalem: for as yet spiritual men did marry. He was adverse to the heresy of the Monothelites, who held Christ had but one will, as God and man, yet we find it otherwise, Mat. 26.39. Not my will, but as thou wilt. Pope Martin was an enemy to the same heresy, and suffered banishment for it by Constans the Emperor, and had his tongue cut out, 
Hist. Magd. can. 7. c. 10.  and his right hand cut off: and now the Chair of Rome was void of a Bishop fourteen months.  
Eugenius first ordained Bishops to have prison houses, to correct the crimes of the Clergy.  
Next Vitelianus who admitted Organs in the Church to sing Psalms withal.  
Next followed Adeodatus, in whose time the signs in heaven threatened judgements for Idolatry. 
Plat. in vita Domni. 1.  And in his time the Saracens spoiled Sicily.  
Domnus succeeds, who first brought the Church of Ravenna to be obedient to the Church of Rome, and all that did not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were counted Churches of a strange head.  
Agatho succeeds him, in whose time the Emperor Constantinus Pogonatus, assembled the sixth Council of Constantinople, and condemned the Monothelites. This Agatho in his Fpistle to this Council, 
Antichrist more plainly appearing.  maintained, that the Chair of Rome never erred, nor can; and that all that will be saved, must hold Rome's traditions, and receive her constitutions, as if from Peter himself. He condemned the marriage of Priests, and setteth up the Mass.  
Next followeth Benedictus the second, in whose time the foresaid Emperor Const. Pog. gave away the power of electing or confirming Popes of Rome from himself and the exarch of Italy, to the Clergy and people of Rome, which after proved hurtful to the Empire.  
Sergius the first, refused to subscribe the Acts of the Council of Constantinople, 
Plat. de vita Sergii.  which Justinian the second had called. He was a great Massmonger.  
John the seventh refused to give answer to the Ambassadors of Justinian the second, who desired union between the East and West Churches, about the marriage of the Clergy, and the equality of the Patriarch of Constantinople in dignity with the Bishop of Rome, which the sixth general Council had decreed, contrary to the Pope's tenets and constitutions: but he liked better still to deny such marriages, though contrary to God's word, and to hold up his superiority formerly given by the Emperor Phooas.  
And after him Constantine the first, who suffered at Nicomedia his feet, to be kissed by the Emperor Justinian the second, 
Acts 10.26.  though Peter would not suffer Cornelius who was but a Centurion, to worship him on his knee. He also declared the Emperor Philippicus an Heretic, and commanded his name to be razed out of the Role of Emperors, because he had abolished the picture of the Fathers of the sixth general Council, 
Antichrists impudence by persecuting Christian Emperors.  out of the Temple of Sophia. This shown Antichrists violence beginning to work to some purpose.  
After him comes Gregory the second, who excommunicates the Emperor Leo Isaurus, for abolishing images, and draws away many Countries in Italy from his obedience, forbidding them to pay tribute, contrary to Christ his master's rule, who said, give to Caesar what is Caesar's. 
Mat. 22.21.   
Gregory the second succeeded him in place and manners, and by a Council at Rome, 
Func. come. in chro. lib. 8.  confirms worshipping of images.  
Zacharias the first, follows, who set up Pipinus to be King of France, and thrust Childericus the right heir into a Monastery, about 733.  
Stephanus the second, followeth, whom Pipinus releeveth from the siege of the Lombard's, and bestoweth upon him great dominions, which the Church of Rome claimeth falsely, as the gift of Constantine. Yet for all his kindness, when he came to be Godfather to King Pipins son, he suffered both him and his eldest son, Charles, to kiss his feet, hold his stirrup, and walk his horse; and at last was carried on men's shoulders.  
Paulus the first succeeds him, and is as bad as he: and he threatens the Emperor Const. Copronymus with excommunication, except he restore the images of the Saints which he had demolished.  
After him succeeded Constantine the second, who had never taken holy orders.  
After him succeeded Stephanus the third, who by a Council he called at Rome, condemned the seventh general Council of Constantinople, convented by the Emperor Copronymus, condemning the worshipping of images. He made Charlemagne repudiate his wife Berthra, daughter to Desiderius King of the Lombard's, left he should withdraw his affections from Rome.  
Then followed Adrian the first, upon whom Charlemagne bestowed more dominions, after he had first rid himself of the Kingdom of the Lombard's in Italy, anno 776. This Pope was a great patron to images, as now Irene the Empress of the East was a patroness; and so was the Council she called at Nice. She was deposed by her son; but she got his eyes put out, and so he died in prison. Now the Eastern Empire began to fade, and wane, and declines to the West.  
For Leo the third succeeding him, whom Charlemagne confirms in the Chair of Rome against all his enemies. For which favour Leo declares him Emperor of the West (which none before ever took upon them) and crowned him. And afterward it grew to a custom; that the Emperors received their Crown from the Popes of Rome: But as yet it stood firm, that no Pope should be elected without the advice and investment of the Emperor of the West. But this held not long: 
Func. come. l. 9  for Stephanus the fourth succeeding Leo the third, was elected without the consent of Ludovicus Pius, son of Charlemagne.  
Paschalis the first succeeds him without consent of the Emperor also; which he excused by Ambassadors, because the Clergy and people of Rome had compelled him to receive it. The Emperor to avoid trouble, granted that Rome should afterward choose their own Bishops. But Gregory the fourth following, would have the Emperor's consent; but others following did accept it without.  
Sergius the second succeeds Gregory, who was the first Pope that changed his Christian name, because it was odious (viz.) os porci, Hog's mouth. He put Agnus Dei in the Liturgy.  
Leo the fourth succeeds, who was a great builder, 
Edelwolphus King of England, performing a vow at Rome, grants to Leo the 4th a penny in every house in England, that kindled a fire in it.  a warrior against the Saracens, as well as a Bishop. In his time the first Cardinal called Athanasius, was condemned for neglect of his calling, who was a Presbyter; but the first Cardinal that we read of, except in the counterfeit decretal Epistles before Pope Sylvester.  
After Leo the fourth, succeeds Pope Joan, or John the eight, born in Mentz; went to Athens in man's apparel, came to Rome, and was to the Popedom advanced; proved with child, delivered as she was going to the Church of Lateran; of whom Anastasius a Chronologer, who lived about this time, maketh no mention for shame of the fact, but passed it.  
Benedict the third, honoured much the funerals of the Clergy with his own presence, and desired the Bishops might by the whole Clergy.  
Nicolaus the first succeeds him, who suffered the Emperor Ludovicus the second to alight and lead his horse by the bridle a full mile. He permitted divorces without consent of parties, as the Anabaptists do, and or dained that the Clergy should not be subject to civil Magistrates seats of Judicature. And that none should receive the Sacrament from a married Clergy man: and that the Emperor should not be present at Ecclesiastical meetings, unless some point of faith were to be handled: and the common service of the Church to be in Latin in all Churches, but dispensed with Sclavonia and Polonia. He added to the Liturgy, the Hymn of Glory be to God on high.  
Hadrian the second succeeds, who proudly commanded the King of France, Carolus Calvus, to let Hircmanus Bishop of Laudunum, to appeal to Rome after his condemnation by a Council in France, but he refused. However John the ninth his successor crowned him Emperor, and after him Balbus, and then Crassus, all three named Charles.  
Hadrian the third, ordained that the Clergy and people of Rome should choose their Pope, without attendance upon the Emperor's allowance or leave: And that after the death of Carolus Crassus, who died without succession, that the imperial title and government of Italy, should belong to an Italian Prince, which bred great contention and debate among the Princes, and much trouble to the Chair of Rome, every Prince striving to advance him to it, that was most friend to himself.  
Stephanus the fifth followed, who ordained, that whatsoever the Church of Rome appointed, was to be perpetually observed.  
Pormosus succeeds him, who crowned the Emperor Arnulphus, and then Boniface the sixth was next.  
Then Stephanus the sixth, who offered great violence to the dead body of Formosus, cutting off his fingers, and disannulling his ordination, yea, and his crowning the Emperor Arnulphus, and set up Albertus' marquis of Tuscia in his stead. Now Antichrist appears more than ever before, by putting down and setting up Emperors.  
Romanus succeeds him, and nuls the decrees of Stephanus.  
Theodorus succeeds him, and alloweth them again.  
John the tenth nuls the decrees of Stephanus the sixth, and alloweth them of Formosus. How were these men led infallibly by the spirit?  
Sergius the third, who again took up the body of Formosus after eight years, and beheaded it. He loved Marozia, and on her begot a son, who was afterward made Pope, and called john the twelfth.  
Pope john the thirteenth committing adultery, was slain by the woman's husband, but first deposed by a Council called by Otho the first Emperor.  
Leo the eighth succeeds, who finding and being weary of the sedition and insolence of the Roman people, resigned the choosing of Popes to the Emperor.  
john the fourteenth succeeds, who first brought in baptising of bells, and he called the great bell of the Church of Lateran by his own name john.  
Then Gregory the fifth, who after much trouble, by the advice of the Emperor O ho the third, 
The seven Electors of the Empire appointed.  made a constitution of seven Electors, to choose the Emperor for the time to come; which continueth still, namely, the Bishops of Mentz, Colen, and Tryer, the Count Palatine, the Duke of Saxony, and the marquis of Brandenburg, and in case of difference, the King of Bohemia.  
Next followed Sylvester the second, 
Platina.  a great scholar, but a Magician. He enquired of the devil how long he should live Pope: he did answer him, till he said mass at jerusalem, which fell out at a Chapel so called at Rome; where this Pope saying mass in Lent, was stricken with a fever, of which he died.  Mathe. 
But yet we hear of no great persecutions?  Phila. 
True, 
Why no great persecution yet by the Pope.  because yet the Church was of one language, and none stands up against the corrupt tenets of Rome.  Mathe. 
Why do you then reckon up this bedroll of Popes.  Phila. 
Because you may know how and by whom corruption crept in; which corruption being contradicted by some whom God enlightened, then began persecutions.  Mathe. 
I pray now go on.  Phila. 
I have not, nor shall trouble you with all of them, but with some who have acted things very remarkable. Therefore after Sylvester the second, and divers other Popes, Leo the ninth called a Council against Berengarius, who denied transubstantiation.  
Nicolaus the second followed, who forced by a Council Berengarius to recant, who did, yet afterward wrote against transubstantiation. He was poisoned as other Popes before him.  
Alexander the second followed, who denied to rule as Pope without the Emperor's consent. For which he was beaten in a chamber by Hildebrand in his pontificials, and cast into prison, where he died. Hildebrand called, Gregorius the seventh succeeds. He called the marrig●e of Priests, the heresy of the Nicolaitans; and receiving Ecclesiastical preferments and offices from Lay men (though Princes) simony. 
About this time William the Conqueror came into England.  This was brought to pass by the thunder of excommunications, which made the Emperor, Henry the fourth, travel to Rome in the hard winter, to get absolution from the Pope's curse.  
Vrbanus the second excited Princes to war against the Turks, who had got Jerusalem. This he did in a Council held at Cleremount in France, and by divers Princes recovered it for a while. But this war made Christian Princes so weak both in power and purse, that the Pope more easily brought them all under his girdle.  
Paschalis the second succeeds him, who at the Church of Lateran had a sceptre put into his hand, and girded with a girdle, having seven seals and keys hanging at it, signifying his power of binding and losing; shutting and opening; sealing and resigning, and judging. He excommunicated Henry the fourth, the Emperor, and excites his son Henry the fifth against him. He took up the corpse of Henry the fourth, and kept it above ground five years. Well did the Bishop of Florence writ in this Pope's time, that Antichrist was born, and manifested to the world; and therefore he was silenced by the Council of Florence which this Pope called, and his book burnt. You see how persecutions began now upon Emperors and Bishops. This Pope would not crown Henry the fifth Emperor, unless he would give over his right of investment of Bishops by the staff and ring; but the Emperor laid hold of him and his Cardinals, and compelled him to do it; and the Pope solemnly divided the holy Host between him and the Emperor, and wished that he might be divided from the Kingdom of Christ, that broke the covenant made between himself and the Emperor: yet afterward he recalled all that he done, and cursed the Emperor, who was fain to resign his privilege for peace sake.  
Next succeeded Gelasius the second, without the Emperor's consent, Henry the fifth.  
Then followed Calixtus the second, who compelled the Emperor to yield to his election; and ordained that the people should not put away any of their Bishops for their life time.  
Then followed Pope Honorius the second, in whose time one Arnulphus came to Rome, and preached against the Clergies errors, pride and avarices', for which they secretly drowned him.  
Innocentius the third succeeds. In his time the people grew weary of the Pope's Tyranny, resolved to be governed by consuls. This Pope therefore made an ordinance, that whoever laid violent hands upon any of the Clergy, he should be excommunicated, and not absolved by any man but the Pope only.  
And also Pope Eugenius by curse and force, brought all the Senators of Rome under subjection to himself, and to receive such into their society as he thought fit.  
Adrian the fourth, that was choked with a fly as he walked, made the Roman people submit themselves absolutely to his government. Frederick the first Emperor held his stirrup; yet he excommunicates the same Emperor.  
Alexander the third succeeds, who would not appear at any Council. The Emperor Frederick the first, called to decide the stickling between him and Victor for the Popedom, and therefore Victor was chosen, but Alexander fled into France, and in a Council at Claremount excommunicated the Emperor and Victor. After Victor's death, Frederick the Emperor led an army to Rome. 
This Pope excited all Princes to persecute the Waldenses.  Pope Alexander flieth to Venice. Otto the Emperor's son followeth him; but encountering the Venetians, contrary to his Father's command, was taken captive; and so for his son's redemption, he was fain to go to Venice, and crave the Pope's absolution in St Marks Church; where kneeling down, this proud Pope set his foot on the Emperor's neck, saying, Psal. 91.13. thou shalt tread upon the Lion and the Dragon.  
In this Pope's days, Thomas Becket Bishop of Canterbury, was slain in his own Chapel by some of King Henry of England's followers. But he purged himself before the Pope; who because he found the King's anger was the cause thereof, he enjoined Henry that he should hinder no appeals to Rome; and that none should be declared King of England without the Pope's consent. Now England gins to be chained by Rome.  
In this age, which was about the 1200, years after Christ, it pleased God to give more divine light to many men to see and discern Christ from Antichrist, and to profess it openly and practically, as well as many other Doctors had done in writing.  
The chief of these was one Waldus a Merchant of Lions in France, who seeing one of his company in their walking fall down dead, he laid it so to heart, that he repent earnestly of his former life, and became very charitable to the poor, and studious of the Scriptures; and also to instruct his own family and others that came to him in those tenets which the Protestants afterward held, and hold still. For which the Bishops that adhered to Rome threatened them with excommunication; but they went on, and endured much persecution.  Mathe. 
I pray what were their tenets?  Phila. 
The same which the Protestant now hold.  
As 1. That only Scripture is to be believed in matters pertaining to salvation, and that it containeth all things necessary thereunto.  
2. That there is but one Mediator for man to God, i. Christ Jesus; and Saints are not to be invocated as mediators.  
3. They denied purgatory, and masses sung for the dead: rejected traditions as unnecessary to salvation.  
4. That constrained fast days, difference of meats, superfluous holy days, variety of orders of Priests, Friars, Nuns, hallowing of creatures, vows and pilgrimages, and humane ceremonies were to be abolished.  
5. They denied also the Pope's supremacy over all Churches, States, and governments; and denied that any degrees should be received into the Church, save Bishops, Priests and Deacons.  
6. That the Church of Rome is Babylon, and the Pope Antichrist. Also they rejected the Pope's pardons.  
7. They allowed the marriage of Priests.  
8. And they that hear and believe the true word of God, are the true Church.  
9 And the communion was to be eaten, and not reserved for show or worship.  
Many of them for these opinions endured persecutions by Pope Alexander the third, who excited all Christian Princes to persecute them with fire and sword. 
Third persecution by the Roman Christians.   Mathe. 
What other Popes persecuted good Christians?  Phila. 
Innocentius the third, who did excommunicate King John of England, because he would not admit Stephen Langton to be Archbishop of Canterbury, approved by the Pope, and brought him so far under his power, that he was feign to resign his Crown to the Pope, and receive it back again from him for the payment of a thousand Marks by the year.  
Honorius followed, who excommunicated the Emperor Frederick the second, who at his coronation had bestowed great gifts upon him; yet because he did but expostulate with Thomas one of the sons of Innocentius the third (who fled to the Pope) about his treason, this Pope excommunicates him.  
Honorius the third succeeds, and the excommunicates the said Emperor also.  
Gregory the ninth succeeds him, and he excommunicates the Emperor Frederick, because going against the Turks, he returned into Europe to recover himself of his sickness.  
Innocentius the fourth likewise excommunicated the Emperor Frederick, and deposed him, and gave away his Empire to William Count of Holland.  
Then followed Alexander the fourth, who excommunicated Marfred King of Sicily; and burned the books of one William desancto amore, because he writ against the order of begging Friars.  
Next was Vrbanus the fourth, who gave the Kingdom of Sicily from Marfred, to Charles Duke of Anjou, together with Apulia, to be held of him from the Pope by a quitment; so Sicily became the Frenches: however all afterward destroyed by the Sicilians in the time of Pope Martin the fourth.  
Clemens the fourth succeeds him in place and manners. He made the said Charles King of Jerusalem, paying 40000. crowns yearly to the Chair of Rome. He caused him to slay Marfred, and the son of Conrade, who came into Italy to claim his right and title.  
Next followed Gregory the tenth, who interdicted the Church of Florence from all divine service. And after him Pope Nicolaus the third, took from Charles King of Sicily, whom his predecessors bade advanced, Hetruria, and the dignity of being a Roman Senator, and did bring Flaminia, Bononia, and Ravenna, from under the Emperor's subjection, to himself.  
Martinus the fourth succeeded, who took the said Charles into favour again, but restored to him nothing but the title of a Roman Senator. He excommunicated Peter the King of Arragon, for laying claim to the Kingdom of Sicily, to which Nicolaus the third his predecessor had persuaded him.  
Honorius the fourth followed him, and ratified the excommunication.  
Nicolaus the fourth succeeds, after whose death the Popedom was void two years and a quarter, by reason of the Cardinal's dissensions about it. Who was then the head of the Church? Caelestinus the fifth at last was chosen, who was an Hermit. He decreed the Pope and all the Cardinals should ride upon asses; but they counted him a but dotard. Cardinal Cajetanus warned him through the hole of a wall to resign his place up to another; which he did, supposing that an Angel spoke to him, and Cajetanus was chosen in his place, called Bonifacius the eighth. He brought back poor Caelestinus from the wilderness, to which he had retired himself, and imprisoned him till he died of grief. He came to the Popedom like a Fox, but he lived like a Lion: for he persecuted those that took part with the Emperor Frederick, called Gibbelines, even Cardinals themselves. He did institute the first Jubilee at Rome, 
The first Jubilee at Rome.  and promised remission of sins to all that would come thither. In celebration whereof, the first day he shown himself in his Bishop's robes with St Peter's keys. The next day in Kingly apparel, with a naked sword borne before him, one proclaiming, Behold the power of both swords, i Civil and Ecclesiastic. He did excommunicate Philip King of France to the fourth generation, because he would suffer no money to be carried out of France to Rome. But Philip appealed to the next general Council, and sent two Noble men to justify it to the Pope; but they made a shift to take the Pope, and spoiled him of his riches, and set him on a colt with his face backward, and made him ridiculous; of which shame and sorrow he died as Rome.  
After him Clement the fifth excommunicated the Emperor Andron. Paleologus, because he would not suffer the Grecians to appeal from their own Church to Rome. And also the Venetians, for preferring Azada to the estate of Ferrare, and made Francis Dardalus, the Venice Ambassador, with an iron chain about his neck, to lie under his table like a dog, to catch the offal till his fury was over; yet he came but to pacify him, and obtain the Venetians absolution. Also he ordained that the King of the Romans should not have the title of Emperor without the Pope's confirmation. He removed his Court from Rome to Avignon in France.  
Next followed John the 23. after the Popedom had been void two years and more. He was exceeding covetous, and proclaimed them Heretics, who said that in this world Christ and his Apostles had no possessions. He would not yield to the Coronation of Lewis the fifth, Emperor, because he exercised his authority in Italy, before he was confirmed by the Pope. But Lewis took his journey to Rome, and was crowned by the Cardinals; and then he set up Nicolaus the fifth to be Pope, and so then Rome had two heads.  
Clement the sixth reduced the Jubilee ordained to be kept every hundredth year to the fift year. He by his Bulls commanded Angels to convey their souls to Paradise that died by the way, when they went to war for the Holy land, and gave power to all that were signed with the cross, to deliver three or four whom they would, out of Purgatory; which deliverance must be believed rather then acted.  
Next followed Innocentius the sixth. He imprisoned Friar John, 
John de rupescissa.  for that he prophesied of the fall of the Pope and Cardinals, who were like a bird in borrowed feathers. Which Robert Grostead Bishop of Lincoln, had done before in the days of Innocentius the fourth.  
Next was Vrbanus the fift, in whose days began the order of Jesuits.  
Next followed Gregory the eleventh, who removed the Pope's Court from Avignion to Rome again, after it had been there about seventy years.  
After his death there fell a great schism among the Cardinals. They of Italy chose Vrban the sixth, and they of France chose Clement the seventh. This continued thirty eight years, in all which time were two Popes, one at Avignion, and the other at Rome. The question is, which was Christ's right Vicar?  
In this urban the sixth his time, John Wickliff appeared in England; who by his writings displayed Antichrist in many parts of Christendom, and much shook the Pope's Kingdom in England, Bohemia, and Moravia.  
Next was Boniface the ninth; who sold pardons, as if he had bought the keys which he made to be despised.  
Innocentius the seventh succeeded him.  
Gregory the twelfth is chosen next by the Cardinals, and sworn to endeavour to restore the Church Rome to unity. But he and Benedict the thirteenth at Avignion, agreed to divide. The Cardinals got a general Council at Pisa, and deposed them both, and chose Alexander the fift, who was so liberal, that he gave almost all away from himself, saying, that he was a rich Bishop, a poor Cardinal, and a beggarly Pope.  
Next followed John the twenty fourth, the other two deposed Popes being yet alive, and executed jurisdiction, because the Council of Pisa was not lawfully called. Now the Church of Rome looked like a Cerberus, hell's bandog with three heads. The Emperor Sigismond found no remedy to make up this rent, but by calling a Council at Constance, where all three Popes were deposed, and Martin the fifth chosen: for joy whereof, the Emperor kissed his feet. At this time earnest suits were made for reformation of the Clergy, and against superstitious Feasts and Fasts, and canonising Saints; and against the multiplication of Monks. Fair promises were made by the Pope to convocate a Council: but little was done to his death.  
This Council burnt John Huss, Jerome of Prague, and John Wickliffs' bones.  
Next followed Eugenius the fourth, who for his contumacy was deposed by the Council of Basil, who placed Faelix the fifth in his room. But after Sigismunds' death, Eugenius goeth on, and stirs up wars by the French to invade Basil, and to break up the Council; and also Vdislaus King of Polonia, to war upon the Turks, contrary to his covenant made with Amurath their King; to which purpose he gave him a full dispensation to break his oath: but he was slain, and his Army spoiled by the Turks.  
Next was Nicolaus the fift, and ruled eight years: to whom Faelix the fift, who was elected in the Council of Basil, was content to submit himself, and he only a Cardinal.  
Calixtus the third followed Nicolaus the fift, who not prevailing with Christian Princes to make war upon the Turk; yet he stirred up the King of Persia to do it, and so diverted the Turk from Europe.  
Then Pius the second followed, called before Aeneas Silvius. He moved the Christian Princes against the Turks also; but they were at wars among themselves, and so could not answer his desire. He misliked the inhibition of Priests marriages, and thought fit it were permitted.  
Paulus the second succeeds him. He was as unlearned, as Pius was learned. He (like some schismatics now) accounted humane learning heresy: and so they may see their error is popish, while they condemn learning as if it were popery.  
Next comes Sixtus the fourth, Innocentius the eight, Alexander the sixth, who imprisoned and banished many Cardinals.  
Then followed Pius the third, and next Julius the second, who by the Emperor Maximilian, and the King of Spain, and France's aids, spoiled the Venetians of many territories, yet he received them again into favour, and so discontented the Emperor and the King of France, that they thought to depose him by their Council at Pisa. But he called another Council at Rome, which disannulled all they did at Pisa. He lived in wars all his time.  
Leo the tenth succeeds him. He endeavoured to suppress Martin Luther, but could not.  
Adrianus the sixth followed, and threatened the Duke of Saxony, for maintaining Martin Luther.  
Clement the seventh succeeds, who poisoned many, and was poisoned himself.  
Paulus the third followeth, whose authority in England was abrogated by King Henry the eighth, who called himself supreme head in his own dominions, in all causes, Ecclesiastic and Civil. He cursed King Henry the eighth of England therefore, and interdicted the Kingdom; ratified the order of Jesuits, and called a Council at Trent, where the Protestants would not appear, because they said that Council was not lawfully called, and the Pope sat Judge, who was the party they were to accuse of errors, and abusing the Church. He carried the Council to Bononia.  
julius' the third followed, who brought it back again to Trent, and sent in Queen Mary's days, Cardinal Pool to absolve England from the interdiction of Paul the third. But havoc was made in England of Protestants.  
Paulus the fourth followed, who hated Charles the Emperor, who resigned his government to his son Ferdinand, and died in a Monastery. The Pope approved not this election; but Ferdinand esteemed not of his approbation.  
Pius the fourth followed. In his time the Council of Trent called by Paul the third, was dissolved, which had sat six years only of eighteen. But before that, he sent an Ambassador into England to invite the Clergy to that Council, but Queen Elizabeth would not suffer him to land. Nor would the Germans send any. Scotland also revolted from popery. He massacred Protestants at Montalto in Italy, to the number of eighty, because they met at an house to hear a Sermon. They were drawn out one by one, and their throats cut, but none recanted their Religion.  
Pius the fifth followed, who with the Venetians, and the King of Spain and his own aids, overcame the Turks at Lepanto, under the conduct of John of Austria.  
Gregory the thirteenth followed. He founded a new College for Jesuits, and gave it great revenues to bring up scholars to convert the Germans.  
The Guise's faction, and the Queen Mother, made an horrid massacre in Paris of the Protestants, whom they called Huguenots, 1572. Which act this Pope commended, and sent Charles King of France 40000. ducats to set forward the war against them. This Pope set forth a new Calendar.  
Sixtus the fift followed, who excommunicated the King of Navarre and the Prince of Condie, both Protestants. Now was Henry the third killed by a Friar.  
Clement the eighth, absolved Henry the fourth, King of France, from the excommunication of Sixtus the fifth, upon his abjuration of the protestation by his Orators; which King was slain by a proselyte of the Jesuits called Ravilack.  Mathe. 
I desire to know how the Protestant Religion came in, and whether it be ancient, and how it hath been persecuted by the Pope his adherents, whether Princes or Prelates, and by what heresies opposed: for the Papists still upbraid us, that our Religion was begun by Luther, who began an innovation in the time of Pope Leo the tenth. Against whom Henry the eighth of England did write, and obtained the title from the Pope, of Defender of the faith.  Phila. 
You are to understand, that the substantial points of the Protestant Religion, are the same which are grounded upon Scripture, and maintained from the Primitive times by the Church Christian; but obscured in tract of time by divers heresies, and popish traditions, which like tares and weeds over-grew the good seed, which yet still appeared in divers places of the field of the Catholic Church, plain enough to prove a visible being, both of the truth and professors of it, till the Protestants made a more full declaration of it, by refining the old truths from the dross of heresy, and popish superstition.  Mathe. 
I desire to have a more plain view of those heretics that turned from Gospel's truths. And secondly, how the Pope sell off, being that the Roman Church did oftentimes excommunicate those heretics. And thirdly, how the Protestants came to reform themselves, they being once in the bowels of the Romish Church.  Phila. 
You know I have showed many already among the persecuting heretics; yet it shall not be irksome to me, if it be not to you, to view them a little better, especially the Manicheans who sprung up before Arrius; with which heresy Augustine was entangled, but the Lord God that bringeth good out of evil, converted him by the pains of Ambrose Bishop of Milan, and he became a great light to God's people, and a confuter of that cursed heresy.  
Manicheus opinions were, that there were two beginnings; one evil, and the other good; which is all one as to say there be two Gods. No wonder if their patron Manes called himself the Holy Ghost, 
Manichees.  as Montanus did, if he proceeded from such principles. This Manes forbade flesh and wine; neglected the old Testament; ascribed the sin of man not to his free will, 
Vid. Aug. count. Mani.  but necessity, because he said, man's body was made of the substance of the Prince of darkness. He died a fearful death. 
Theo. l. 4. c. 4.  For as Arrius voided his guts at a draught-house, before he came to dispute against the truth: so this Manes was sent for (being a Persian) by the King of Persia, to cure his son, who died in his hands, and he was imprisoned, but escaped; yet heard of in Mesopotamia, was taken and flayed, 
Socrat. l. 1. c. 21.  and his skin stuffed, and set up at the gate of the City.  Mathe. 
Sir, lest it be too much trouble to you, and no great benefit to me, to recite all the heresies, I desire only the chief of them, which do directly oppose true Religion.  Phila. 
I intent so; and therefore first I will show you the ancient heresies, and then the modern, that you may see how far the latter are raked out of the former.  
We find some holding God to be like a man, because Gen. 1.21. God is said to make man after his image, 
Anthropomorphites.  but that in the soul and the endowments thereof, wisdom and righteousness. The Author of this heresy, was one Ardaeus a Syrian.  
Then followed the Messalians, called Euchitae, because they thought the whole duty of man consisted in prayers, not hearing, by which St Paul tells us, that faith is begotten, by which prayer must be offered up. They were also called Enthusiasts, because when they were transported, they thought the spirit was infused into them: 
Theo. l. 4. c. 7.  so that they needed neither holy discipline for the body, as fasting; nor doctrine for the soul.  
Apollinaris followed, who denied Christ to have any humane soul, but that his divinity supplied the place of it. But then Christ was not perfect man.  
Donatus Bishop of Numidia, held, that the Catholic was bounded among those of his society in Africa; and that no baptism was rightly administered but by them. The wildest branch of this heresy, was the Circumcilionists, who would cast themselves down from cliffs and rocks, and into fire and water, out of assurance that it was martyrdom, and fruits of their faith. Our Quakers are like them. 
Aug. con. Donat.   
Collyridianis worshipped the Virgin Mary, and offered cakes to her, 
Epiph. count. haeres.  as the Jews did to the Queen of heaven; and as the Papists do adore her as a mediatrix.  
There were some also after these, that said, Joseph knew Mary after she had borne Christ, because of the word in Mat. 1.25. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (till) which word signifieth never oftentimes. As 1 Sam. 15.25. 
So Mat. 28.20.  Samuel saw Saul no more, till the day his death, i. never. So 1 Sam. 6.23. Michal had no child till the day of her death: and all the Fathers generally hold, she was a perpetual virgin; and so have taken those words of the Apostles Creed (born of the Virgin Mary) as if of one that ever was a virgin. Yea, some of them have argued it from Ezek. 44.2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by way of allegory; that as the East gate of the Temple was to be shut up, that no man might enter in nor go out there but the Prince: So was the blessed Virgin's body made the Temple of the Holy Ghost, and her womb only for the ingress and egress of Messiah the Prince. And though that some of the disciples were called Christ's brethren, as James and Joses, Simon and jude, we know that those were so called in Scripture, that were but Cousin germane; and so these might be the sons of josephs' brother or sisters; or of Mary's sister, as james is said to be the son of Mary Cleophas. 
Danaeus de heres. fo. 224. Epiph. de heres. fol. 166.  Or some might be the sons of joseph by a former wife, if he were eighty years of age before he was contracted to Mary, and so the more unlikely to know her after the flesh. These heretics were of the same mind with Nestorius and Helvidius, who succeeded them. But these were called from their opinion, Antidicomarianitae.  
After them sprang up the Seleucians', that said, that the Chaos of which God made the world, was coeternal with God, and that Angels created the souls of men; 
Aug.  and that Christ did not carry our nature up to heaven, as it is said, Acts 2.34. and cap. 3.23. Rom. 8.34. Ephes. 1.20. but that he left his body in the body of the Sun. These received not baptism by water. They denied the resurrection of the body, and said only that was performed by succession of generation, which it may be they borrowed partly from Plato and Pythagoras, Himeneus and Philetus, 2 Tim. 2.18.  
Pelagius affirmed, that men by nature were able to fulfil the law of God, contrary to Rom. 8.7. And denied original sin, contrary to Psal. 51.5. and that it came not by propagation but imitation of Adam's sin: and that children need not be baptised for remission of sin; 
Aug. con. Pela.  and that the holy men that confessed sin, did it rather for example of humility, then for any necessity or guiltiness.  
Nestorius' followed, who denied the personal union of the divine and humane nature; of which the blessed Virgin was the medium or mean, and in that respect only called the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mother of God, because she brought forth him that was by union both God and man inseparably: and Nestorius would have her called only the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mother of Christ; and therefore condemned by the first Council of Ephesus, and banished by Theodosius the Emperor, and his tongue rotten in his mouth.  
Eutyches confounded two natures in Christ, humane and divine, by saying that the divine swallowed up the humane, and so Christ had only the divine nature. He was condemned by the general Council of Chalcedon, where sat 630. Fathers, and the Emperor Martianus, and it was decreed, That the natures of Christ, though united, yet were not confounded.  
Next followed those that worshipped the cross, and divers images; which filth the Church of Rome hath licked up, together with the worship of relics.  
One Godescalcus a Dutch man, said, that by predestination men were forced both to do good and evil.  
About 1100. years after Christ, a kind of monomachy arose between the Greek and Latin Churches, about the bread in the Sacrament; whether it should be leavened or unleavened. The Greek Church was called Fermentarii; the Latin Azymitae: the first did leven it, the other did not.  
After this, one Petrus Abolandus a French man, said, the Holy Ghost was the soul of the world, and not of the substance of God the Father.  
Almericus also of France, said, that God was the essence of all creatures, and that they all should be converted into God again.  
The Paleneni about Tholouze in France, affirmed that a man might attain to such perfection in this world, that he might be void of all sin; and that such were not subject to any Civil or Ecclesiastic power; that they had no need of prayer and fasting, or any exercise whereby grace may be increased. These laid some grounds upon which the Anabaptists build now.  
Others under a colour of Religion and charity, made all things common, and women also; These surely began the Family of Love. About 1600. years after Christ, sprang up the Anabaprists: but before I come to speak of them, and others following from their time, I must tell you according to your question, how and when the Protestants came in, and how persecuted by Papists, and opposed by heretics and schismatics.  Mathe. 
I thank you for your remembrance, and entreat you so to do.  Phila. 
You must take notice that the Protestant Religion hath been maintained in her doctrine from the beginning of the Primitive times. First, by the Bishops of Rome themselves, for the first 300. years after Christ: and many of them were Confessors and Martyrs, though their pride began to appear 100 years before, in Zepherinus, and other Bishops following him, as hath been declared before. But after that they were grown rich and potent by the favour of Emperors; and got themselves chosen (without the Emperor's consent) by the votes of the Clergy and people of Rome; and that Boniface the third had got the title of universal Bishop, they began to break out into strange opinions and manners; as that the Chair of Rome was infallible, as you see in Pope Agatho his decree, and excommunicating Emperors, and suffering them to kiss his feet; as did Pope Constantine the first, and others. Condemning Priests marriage, and setting up the the service of the Church in Latin, as did Nicolaus the first: and that whatsoever the Church of Rome appointed, should be perpetually observed, as did Stephanus the fifth: and setting up the Mass, Purgatory, Pilgrimages, adoration of images, invocation of Saints, and transubstantiation: and setting themselves above general Councils in determinations of faith; so that no decree or Canon could pass without the Pope's approbation. They getting thus aloft, suppressed all that withstood their tenets. From hence it came that the true Religion became eclipsed; yet some God raised up in every age, who wrote against both their pride and errors; though by reason of the over ruling power of the Church of Rome, they could not so plainly appear, as in the time of Luther, and afterwards.  
For Basilius Magnus writes to the Bishops of the West, that if they held themselves to be the head, yet they could not say to the feet, 
Bas. transmar. Ep. 77. About the 4th century of years.  I have no need of you; which plainly reproved the Pope's usurping supremacy, as well as do the Protestants.  
Gregory Nyss●n wrote against Pilgrimages to Jerusalem, Mount Olivet, and Bethelem, saying, that Pilgrimages from carnal lusts to the righteousness of God, is acceptable to him, 
Hist. Magd. cent. 4. cap. 10.  and not pilgrimages from Cappadocia to Palestina, and that no rewards will be given in the life to come, but for such things which are done by the command of God; so the Protestants hold also.  
So Hilarius the Bishop of Arls, opposed Leo Bishop of Rome, by acknowledging that the Bishop of Rome had no dominion over the Churches of France. For which though they accused him as a usurper, yet he nothing regarded the Pope's curses, but went to Rome, 
Leo ad Gal. Epis. Ep. 77. & 89.  and to the Pope's face maintained, that Christ did not appoint Peter to be head over the rest of the Apostles; nor had the Pope from Peter any such power; so hold the Protestants.  
So the Council of Constantinople called by the Emperor Constantinus Copronymus, deposed and excommunicated Germanus the Patriarch of that City, for allowing the worshipping of images; which sin also the Protestants abhor.  
Serenus the Bishop of Marsieles in France, broke down all images in the Church of his Diocese, more than 1000 years past; so the Protestants.  
So Albertus Gallus, and Clement, and Samson, Scotish men, said, 
Hist. Magd. cent. 8. cap. 10.  that the Pope of Rome was the author of lies; a disturber of the Christian peace; a corrupter and a deceiver of the people, and for this suffered bonds and imprisonment in France, by the procurement of Pope Zacharias. So the Protestants hold.  
So Claudius Thurinensis cast down images, and abolished the worshipping of the cross out of his Diocese of Thurin, by Piedmont, and said they might as well worship the Ass upon which Christ did ride: and said, that he was not to be accounted an Apostolic Bishop, that sat in the Apostolic Chair, but he that performed the Apostolic Office. So think the Protestants.  
Theophilactus Bishop of Bulgaria, writ, that Antichrist would spring up in the decay of the Roman Empire; and called the marriage of Priests honourable, and a step to Church government: So held St Paul, 1 Tim. 3.4, 5. So the Protestants hold.  
Berengarius a Deacon at Algiers, writ against the popish opinion of transubstantiation, or conversion of the bread and wine in the Sacrament, into the very body and blood of Christ. But he following the opinion of Augustine and Joannes Scotus, he was condemned unheard, by a Council called at Rome by Pope Leo the ninth, for an heretic. Whose opinion the Protestants also do hold.  
Radulphus Patriarch of Antiochia, refused to be subject to the Pope of Rome, saying, that Antiochia was the ancient Chair of St Peter, and therefore had a prerogative above Rome. So think the Protestants, if St Peter's being Bishop of a place can give prerogative.  
Arnulphus in his preaching, 
Opus Tripart.  much reproved the Roman Clergy for their lewd lives; of the number of holy days spent rather in lawless pleasures, than devotions; and against the number of begging Friars, and the unchaste behaviour of Churchmen. He was drowned by them in the night, as is reported.  
About this time sprung up Waldus; of whom you have heard formerly. His opinions be these following.  
1. That the Scriptures are only to be believed in matters of faith, and contain all things necessary for faith and manners.  
2. That Christ is the only Mediator, and that Saints are not to be invoked.  
3. He held traditions not necessary to salvation; and denied Purgatory, and Masses sung for the dead.  
4. That constrained fast days, and making difference of meats; superfluous holy days; variety of superstitious orders of Priests and Monks, Friars and Nuns, hallowing of creatures; vows, and also pilgrims, and humane ceremonies, were to be abolished; and that no degrees should be received into the Church, but Bishops, Priests and Deacons.  
5. They denied the Pope's supremacy over other Churches, States, and Governments.  
6. That the Church of Rome is spiritual Babylon, and the Pope Antichrist; and rejected the Pope's pardons, and allowed the marriages of Priests.  
7. And that they that hear the true word of God, and believe it, are the true Church.  
8. And that the Communion was to be eaten, and not reserved for show or worship. For which opinions they endured persecutions of Pope Alexander the third, who excited all Christian Princes to persecute them with fire and sword: all which the Protestants hold, for which they also have been persecuted; as shall appear.  
Hildebertus also abhorred the pride of Rome, and said, that Rome if it had no Rulers, or at least such as did not violate the faith.  
Bernard, Abbot of Claravell, held free justification by Christ's merits, and thought that all Christian people had conspired against Christ, and that those were the chief persecutors that had the highest places in the Church. So thought Protestants. Nichetes' Bishop of Nicomedia, held against Anselmus Bishop of Havelburgh, that the Pope was not the principal Bishop; and that the power of binding and losing was not given to Peter, but also to all the rest of the Apostles even as they all received graces alike, on the day of Pentecost, Act 2. So hold the Protestants.  
About 1300. years after Christ, 
1300.  true Religion began to be much darkened by school disputations, by many that followed school disputations, and Peter Lombard's Sentences: as Albertus Magnus, Aquinas, Alexander de Alice, and Scotus called Dunce, of the Town in Scotland where he was born; but of a most subtle wit.  
But God still stirred up some to maintain the cause of his truth. As Arnoldus de nova villa a Spaniard, who held in his time,  
That the devil had seduced the world from the truth of Christ.  
That the faith then commonly taught, was the faith of devils.  
That Christian people were led by the Pope to hell.  
That the Cloisters had no charity, and falsified the doctrine of Christ.  
That the Ministers did not well to mix Philosophy with Divinity.  
That masses are not to be celebrated, nor that Priests ought to sacrifice for the dead. All which the Protestants hold.  
Gulielmus de Sancto Amore, a Master of the University of Paris, applied all the texts of Scripture that make against Antichrist, to the Pope and his Clergy; and proved the Friars to be false Prophets, and writ against their wilful poverty, showing that Christ when he said, Mat. 19.21. Go and sell all thou hast, and give it to the poor, did not intent actual, but habitual poverty; namely, that we should not impoverish ourselves when no need requireth, but that in our affections we should be ready so to do, when the confession of Christ and his glory shall require it, that then we be ready to leave all for his sake. So say the Protestants also.  
But this man was condemned for an heretic, and exiled, and his books burnt.  
So Laurence an English man, and a Master of Paris, 
1300.  and Peter John a Minorite, and Robertus Gallus a Dominican Friar, wrote, that the Pope was Antichrist, and Rome was great Babylon, and that the Pope was an Idol that had eyes, but would not see the abominations of his Church for desire of riches. So the Protestants hold likewise.  
Robert Gostred Bishop of Lincoln, would not admit at the Pope's command, for an Italian boy to be one of the prebend's of his Church, but writ to him that it was a devilish sin to defraud the people of the preaching of the Word, by setting those in place that could not perform the Ministerial office, but only take the milk and wool of Christ's sheep. He prophesied in his sickness, that the Church should not be delivered from Rome's Egyptian bondage, but by a bloody sword. So think the Protestants.  
Marsilius Patavinus affirmed, that the Pope had not authority over other Bishops, much less over the Emperor; 
1400. lib. defence. pacis.  and that the Pope and the Clergy should be subject to Magistrates; and that the head of the Church is Christ; and that he never appointed any Vicar to be universal head thereof; that Bishops ought to be chosen by the Clergy; and that the marriage of Priests is lawful, and that St Peter was never at Rome; that the Church of Rome is a den of thiefs; and that Popish doctrine leads to eternal death. So hold the Protestants also.  
Michael Cesenas, Provincial of the Grey Friars, writ against the Pope's pride and supremacy, and calls him Antichrist, and Rome Babylon, the great whore drunk with the blood of the Saints: that there were two Churches, one of the wicked very flourishing, wherein the Pope reigned; the other of godly men afflicted, over whom Christ reigned. So hold the Protestants.  
This man had many followers. The Pope cursed him, and burned many of them, as they did also the Protestants.  
John Wickliff a Professor of Divinity in Oxford, in King Edward the thirds time, wrote many learned books of Logic and Philosophy, Morality and Divinity, and of the speculative Art. He discovered the error of the Papists about Sacraments, and so made himself many enemies. But he had many friends and followers beyond the seas; as John Huss, and Jerome of Prague. In whose defence fifty four Nobles of Moravia writ sharp, reprehending the popish party, for taxing Bohemia and Moravia with heresy. 
Mr Moor.  And many Nobles of England about the year 1385. did maintain Wickliffs' doctrine, namely Lord Montague, Lord Clifford, Earl of Salisbury, Lord Latimer, and Nevil.  Mathe. 
What were the points of Wickliffs' doctrine?  Phila. 
That the substance of bread and wine remained in the Sacrament of the Altar, after the words of consecration.  
2. That it is not found, that Christ instituted or confirmed a Mass.  
3. That it is presumption to affirm, that the children of the faithful dying unbaptised, are damned.  
4. That in Saint Paul's time there were but two orders of Clerks, namely, Elders and Deacons.  
5. That the causes of divorcement for spiritual consanguinity, or affinity, are not founded on the Scriptures.  
6. That he which is in the Church most serviceable and humble, is Christ nearest Vicar in the Church militant.  
7. That if extrme or corporal unction were a Sacrament, neither Christ nor his Apostles would have omitted it.  
8. That whatsoever the Pope commandeth, without a clear deduction from the Scriptures is to be accounted heretical.  
9 That it is folly to believe the Pope's pardons.  
10. That it is not necessary to believe the Church of Rome, to be the supreme head of other Churches.  
11. That a Priest may preach the Word of God with authority from the Pope.  
12. That the Church of Rome is the synagogue of Satan; nor is the Pope the Vicar of Christ, nor of his Apostles.  
13. That if any man enter into a private Religion, he is made thereby the more unfit to serve God. The Protestants follow these positions.  
John Huss, the Bohemian, followeth Wickliff in time and doctrine; for which he was burnt by the Council of Constance, though he was promised safe conduct. His great offence, was that he appealed to Jesus Christ; which they took for a contempt of the Apostolic See. Some report of this good Martyr, that though they burnt the Goose (for so Huss signifieth) yet out of his ashes should rise a Swan (so Luther signifieth) that should trouble them worse than he had done. So Luther did indeed.  
Jerom of Prague died also, as did John Huss, about the year 1415.  
Hieronymus Savonarala an Italian Monk, was a great adversary to the popish Clergy, yet preaching nothing but the plain word of God, as touching,  
1. The free justification in Christ through faith.  
2. That the communion ought to be administered in both kinds.  
3. That popish pardons were of no effect.  
4. Denied the Pope's supremacy.  
5. Preached against the filthiness of the Cardinals and Clergy.  
6. That the Keys were not only given to Peter.  
7. That the Pope did neither follow the life, nor doctrine of Christ; and that he attributed more to his own pardons, then to Christ's merits, and therefore was Antichrist.  
8. That the Pope's excommunications are not to be feared; and he that doth fear them is excommunicated of God.  
9 That auricular confession is not necessary. All which he stood unto with two Friars, who were all three hanged openly, and then burned. And now began the Art of Printing, which did ruin the Pope more than preaching.  
Martin Luther was by the special providence of God called forth to fight the cause of truth against the Pope, even out of the Cloister of Augustinian Friars, in the reign of the Emperor Charles the fifth, who much endeavoured to suppress him. 1. By convening the estates of Germany at the Town of Worms. But before I come to his story, you may see that there was in every age some that professed the Protestant tenets of Religion before Luther's time. I could reckon abundance more, but I avoid prolixity, and reserve the reader to the Catalogues and Martyrologies of Religious men.  
I return therefore to Martin Luther, who being summoned, appeared at the Convention at Worms, but would revoke nothing of his writings, which were concerning, 1. The grounds of Christian Religion. The second contained a reproof and detection of papacy, and popish doctrines and manners. The third sort contained an opposition of those particular persons, who did abet and maintain the Roman tyranny, and deface his writings: none of which he would recant. He had safe conduct back again to his own Country, but the Emperor to please the Pope, who had not yet confirmed him in his Empire, sent out a Writ of outlawry against Luther and all his adherents, commanding Luther to be apprehended, and his books burnt. Then followed another Convention at Norinbergh, of the estates of Germany, to suppress Luther, to which the Pope excited them by his Legate Cheregatus. But the estates found it dangerous to proceed with rigour against him, but desired to reserse it to the next free Council called in Germany, and in the mean time they would take care to prevent disorders. But in the mean time an hundred grievances at least were presented by the Germans to that Convention, and by them to the Pope: the chief whereof were,  
1. That many things were prohibited by humane constitution, that were not prohibited of God, and many things rejected, which were of God commanded.  
2. That the Pope's pardons were insufferable, which persuading the people of the power of them, was the cause of many abominations committed, because for money they might be pardoned.  
3. That Ecclesiastical men are free from the secular power whatever they commit.  
4. That Priests are suffered to have Concubines for money, and the chaster men are compelled to pay money for them, and so may have them if they will. But no answer came either from Pope Adrian, or Clement the seventh after him, though he sent Cardinal Campeius to the next Convention at Norinberg. But Ferdinand the Emperor's brother, and Cardinal Campeius, the Duke of Bavaria, and some Bishops, 
Joan. Sleidan. Comment.  assembled themselves in a Conventicle at Ratisbone, and ratified certain Articles against Luther and his books. Afterward were two other Conventions at Spiers: in the first many bills of complaints were put up against Monks and Friars, and the privileges of the Clergy above the Civil power. Also against holy days; and that the difference of meats and ceremonies might be free; and that the Emperor would appoint a Prounciall Council (since a general could not be had) in Germany for matters of Religion, or else suspend the decree of Worms against the followers of Luther and himself: the last was granted. And at the next convention at Spiers, was by a few Princes decreed; That such Cities as had altered Religion should make no farther change; and that other places should obey the decree of Worms, till a general Council: That all men should use the mass that would, even where it was abolished: That Anabaptists should be punished to death; and ministers should teach by the Church's interpretations: That the doctrine of the Lords Supper should not be received: That no Princes should receive strangers, that for Religion came to their dominions.  
This was resisted by the Duke of Saxony, and the Prince of Brandenburg, and the Princes of Luneberg, and the Landgrave of Hesse, and some others, and made protestation against it, and that name is given to all that decline the Romish Religion. 
The name Protestants.  To these did cleave fourteen Cities, who appealed to the Emperor, and a general Council, or a Provincial. They sent Ambassadors to the Emperor, who handled them very roughly with threaten.  
Therefore the Protestants bound themselves in a Covenant at Smalcaldy, to assist each other if any of them were pursued for Religion. This discontented the Council of the Empire. The Emperor published a decree, that though the confession presented to him at the Town Augusta was confuted (to which the Protestants were not suffered to reply, 
The Augustane Confession.  but willed to return to the Romish Church) yet he would give them a space to return. In which time they should keep peace, and alter Religion no farther, but suffer every man to follow the Church of Rome that pleased. The Protestants answered, they could not obey that decree with a safe conscience. Therefore the Emperor set forth another Decree, wherein he confirmed the Romish Religion in all points; and that his Court called the Chamber, should proceed against the Protestants in judgement; and that no Protestant Prince should bear office in his Court, and that all Papists should be taken into his protection against their own Princes: therefore the Protestants and their Ambassadors met again at Smalcaldy, and confirmed their league begun.  
Vlricus Zuinglius after this, being Preacher of Zurick shown himself also against the Pope's pardons, and other corruptions, he was opposed by the popish preachers. The Senate of Zurick appoints a public disputation. Zuinglius sets out seventy Articles before hand to be disputed of. Faber Stapulensis, whom the Bishop of Constance sent to dispute against Zuinglius, declined the disputation, and referred it to a general Council. Therefore the Senate proclaimed throughout all their territories, that the traditions of men should be abolished, and the Gospel of Christ purely taught out of the Old and New Testament. Against which the Helvetians convened at Lucerna, and decreed that no man should deride the Mass; and that Luther should not be mentioned; that Images should not be violated; and that all decrees of the Bishop of Constance should be obeyed; and in 1625. appointed a disputation at Baden, to maintain popish tenets of transubstantiation, and the Mass, invocation of Saints, and for the maintenance of Images and Purgatory, which Ecchius offered to maintain and prove. He was opposed by Oecolampadius, Preacher of Basil, and others. Zuinglius was not permitted by the Senate of Zurick, to be there, because the Helvetians were his fierce and deadly enemies. It was concluded that all should remain in that Religion they had hitherto kept, and should admit of no new doctrine in their dominions, but should sollow the authority of the Council.  
The Senate and people of Berne not content herewith (one of the chief Cities of Helvetia) assigned a disputation there to be held, called all the Bishops about them thereunto, granted safe conduct to all that would come thither. The disputation was to be decided by Scriptures: the Propositions to be disputed upon were these.  
1. That the true Church which is the mystical body of Christ riseth out of God's Word, and continueth in the same, and heareth not the voice of strangers.  
2. It makes no Laws without God's word.  
3. That the traditions of the Church cannot bind conscience, except they be consonant to God's Word.  
4. That Christ hath made full satisfaction for sin, and he that saith there is any other way to salvation, or to abolish sin, denieth Christ.  
5. That Christ is not received corporally in the Sacrament of the Lords Supper.  
6. That the Mass offered up for the quick and dead, is contrary to the Word of God, and disgracing the sacrifice of Christ.  
7. That Christ is only to be invocated as Mediator between God and man.  
8. That the Scripture showeth no such place as Purgatory for the purging of souls after death; and therefore all popish Ceremonies, as Dirges, Lamps and Tapers, profit not the dead at all.  
9 That pictures and images of Saints are not to be set up in Churches, or to be worshipped.  
10. That Matrimony is not denied to any order of men, but by the word of God permitted to all men; and because fornication is forbidden, therefore single life is not to be forced upon people. All which propositions were defended by Oecolampadius, Bucer, and others, against all opposers, and therefore ratified by the Senate; and it was decreed, that Masses, Altars and Images should be abolished. In memorial of this Reformation, they caused a pillar to be set up engraven with golden letters, with the time when it was done, namely, 1528. many other Cities, as Strousbrough, Basil and Geneva, followed their example.  
But many other Towns popishly affected, did side with Ferdinand the Emperor's brother, and Deputy in Germany, to suppress this Reformation in Berne and Zurik. These Towns were the Lucernates, Vrani, Suitenses, Vnternaldii, and Tugiani, who much abusing the Reformed Tigurines and Bernatas, made them so angry, that they stopped the ways to those five Towns, that no victuals could come to them. Upon this the five unreformed made war upon them, and had the better, in which skirmishing Zuinglius was slain, and his body abused, cut in pieces and burned, yet the Reformed continued in their religion, and peace was concluded by the mediation of the King of France, and some Cantons of Switzerland.  Mathe. 
But how came England to be Protestants?  Phila. 
Henry the seventh King of England had two sons, Arthur and Henry. Prince Arthur the eldest married Katherine, daughter to Ferdinand King of Spain, and died without issue. Then Henry the eighth his brother being King of England, by the advice of his Counsellors and Nobles, married the said Lady Katherine, that so her dowry might not be carried out of England. Which match, though contrary to God's Word, was dispensed withal by Pope Julian the second, and so continued twenty years. Now Charles the fifth Emperor being in England, promised to marry the Lady Mary, daughter to Henry the eighth, by the said Queen Katherine; which the Emperor's Council misliked, because that the Lady Mary was begotten by King Henry and his brother's wife, and so illegitimate; therefore the Emperor forsook the match, and married the King of Portugal's daughter, called Isabel.  
Upon this King Henry's mind began to be troubled, and the more because he foresaw that there could be no firm succession to the Crown by children so begotten. He propounded therefore this question to all the Universities of Christendom, viz. whether his marriage were lawful? they all agreed it was not; therefore the King sought a divorce, and desired the Pope's consent. The Pope sent Cardinal Campeius into England, who together with Woolsey, Cardinal of York, was by his authority to judge the business: Woolsey was inclined to the divorce, till he perceived the King's mind was bend to marry Anne Bulloin, who was a Lutheran. Of which he advertising the Pope, he sent for his Ambassador Campeius, who returned to Rome, without determining the King's cause. But the King, by Doctor Cranmers' advice, and the Civilians, had Queen Katherine divorced; therefore the Pope cursed King Henry and his Kingdom of England. And the King abolished the Pope's authority and tyranny in his Kingdom, and enjoined that he should in his dominions, only be called Bishop of Rome, and that himself should be acknowledged supreme head of the Church of England. This was the beginning of Reformation of popish abuses, as in dissolving of Abbeys and Monasteries in England and Wales, though Henry the eighth continued in Romish doctrines, 
To the number of 645. vid. Cambden. Mr Fox his Martyro. p. 2.  and many blessed Martyrs were put to death in his time for professing the contrary, even after he had abolished the Bishop of Rome's authority, as Lambert condemned by King Henry himself, and also of many others by his authority; and ministers, such as Collins, Cowbridge, Leiton, Puttedew, Peke, do testify; as also his setting out the six Articles, maintaining, 
page 1296.  1. Transubstantiation. And secondly, that the communion in both kinds is not necessary to be received. And thirdly, against Priest's marriage. And fourthly, for vowing single life. And fifthly, 
Anno 31. regni H. 8.  for maintaining the Mass: and also sixthly, auricular confession to be necessary. Which Articles were commended to Commissioners to be put in execution, and many good men suffered, who held tenets contrary thereunto: as Doctor Barns, Heirom, Garret, Marbeck, Filmer, Testwood and Person, and Bennet, Kerby, Clark, Mendelsham, and Mistress Anne Askew, and others, burned at Windsor and Ipswich, in London and Kent; all which show, that though King Henry the eighth did abolish the power of the Pope in Civil and Ecclesiastic matters in England, yet popish doctrine was still maintained.  Mathe. 
I pray tell me how the Pope came to have such great authority in England in Civil and Ecclesiastical affairs. 2. How England's Religion came to be corrupted, which at first it seems was pure, 
Rom. 1.8.  as Rome's faith was before the Pope turned Antichristian. 3. How the Reformation went on which was revived by King Henry the eight, so far as abolishing popish jurisdiction.  Phila. 
For the first, you may find that the Pope came in by connivance of peaceable and quiet Princes, who not discerning the Pope's policy, after Phocas the Emperor had made him universal Bishop, how he did work upon Princes of weak judgement; as also upon such as he found to be superstitious; or that were litigious, and stood in need of his help; and so did wind himself by intrusion, and used his possession with tyranny. But this intrusion could never be warranted by any just claim, through possession or submission to him in tract of time, by custom or prescription, the foundation of his first authority being surreptitious; for we cannot find any British or Saxon Kings, that have obliged themselves or this Kingdom, submissively to the Pope. But you may find that when Austin the Monk was sent into England by Pope Greg. 1. to bring the Clergy to the ceremonies and service of the Roman Church (not to make Christians in England, which was done many hundred years before, in the time of King Lucius, who desired Baptism of Pope Elutherius, for himself and his people) that he, nor any Priest that came with him into the Isle of Thanet, 
Bed. l. 1. c. 26.  did preach till they had licence from the King. But it is of courtesy (not duty) the Pope hath had much regard in England, as appeareth in that his Legates and Nuntioes have had here entertainment. But this was no more than they had in other places of the world, where their usurped authority was rejected: So in Asia and Africa. This proveth nothing of any right he had in England: for though this Realm hath admitted sometimes appeals to Rome, yet you shall find that they have been oftener prohibited, and the Pope's Bulls condemned, and his excommunications slighted, and his decrees rejected; and that the King made Laws and Ecclesiastical Canons by Parliaments and Synods, without the Pope's leave. As you may see in the days of King Egbert and Alfred, about the appeal of Wilfride, Archbishop of York, who was the first that ever appealed (before the Norman conquest) to the Pope, and in whose behalf the Pope sent Nuntioes to England, with a Letter or Bull, to restore Wilfride to his pluralities, of which the King, and great Council of the Kingdom, the Archbishop of Canterbury, and the Clergy, had divested him. But they would not yield to the Pope's desire to restore Wilfride, till he had submitted himself, and resigned those Monasteries he held, which had moved the contention. So after the Norman conquest, in the reign of Henry the first, Pope Paschalis put a new oath upon Archbishops, to be taken when they received their Pall; which Anselme the Archbishop having taken, thought himself obliged to maintain the appellations to Rome; but King Henry pleaded the fundamental laws, which forbade any such appeals without the King's licence; and that they were a violation to the Crown; and a Law was made, that if any should bring the Pope's letter or mandate in the Realm, 
Rog. Hoved. in Hen. 2.  he should be executed as a Traitor to the King and Kingdom, and every one was forbidden appeals to the Pope. It is true, that Pope Nicolas grants to King Edward the Confessor, and his successors, that which he stood in no need of, namely, the protection of all the Churches in England, and to make Laws with the advice of their Bishops and Abbots in his stead for governing the same. This was to make the world believe in after time, that their authority in these things was derived from the Pope. 
Malm. de gest. Pontif. V●d. Mat. Par. an. 1164.  For we find, that this was always done by the Saxon and Danish Kings, before any such Bull was sent from the Pope; yea, and disposed of Bishoprics without the Pope: so did King William, and Rufus his son; and they counted themselves as God's Vicar to govern the Church, and to correct any wrong done in Ecclesiastical Courts; 
Acts of Clarendon.  which course the Kings of England after the Conquest, always followed and acted, with the advice and assistants of their Parliaments; as we may see in the days of King Henry the second, and by the Statutes of Clarendon, which prevents popish jurisdiction, by forbidding appeals, and disposing benefices, and Ecclesiastical dignities. 
Stat. of Carlisle 25. of Edw. 1.  But in the reign of King Edward the first, is a notable statute, which declares the holy Church of England to be founded in the estate of Prelacy, not Papacy, and within the Realm of England, not without it, and by the King and his Peers, not by Popes and foreign Bishops; and that the Pope's encroachments did aim at the ruin of the Church, disinheriting of the King, and destruction of the Laws. 
16. of Ric. 2. c. 5.  And in Richard the seconds reign, it is set down, that the Crown of England hath always been, and is free, and in no subjection earthly, but only to God, and to no other, and ought not to be submitted to the Pope. It is true, that King John resigned his Crown to the Pope; but that was but done in his distress; he could not do that lawfully, wherein the whole Kingdom had the greater share. So many Emperors have taken their Crowns from the Pope as you have heard: but this hath been done by some of them for greater solemnity, and some for fear, or out of superstition, some to make their party the stronger against their enemies, and the Pope hath crowned them; but that of right he had any power over the Crown, I find none.  
Now for the second Question how Christian Religion came to be corrupted, 
Rom. 1.8. Gild. de exid. & Conq. Brit.  being at first clear as Rome's was in its Primitive profession of it. 1. It is true that England had a light of the Gospel, as it is thought, by Joseph of Arimathea, and his colony of Christians that came with him to Glassenbury, which was in the time of Tiberius the Emperor's reign. Peter came not to Rome till the second year of Claudius, to lay any foundation of a Church there. Nor do we find any plain face of a Church in England, till King Lucius and his subjects were baptised; as you have read by Fugatius and Damianus, two Ministers that Elutherius the Bishop of Rome fent to do it at King Lucius his request. The Church of Rome continued faithful 350. years after Christ, as I have showed, and kept herself untainted with heresy, and was a covert and protection unto the professors of truth. But after the Emperor Constantine and his successors turned Christians, Clergy men grew into great favour at Court, and so wealth and ease first begat security; then covetousness, than pride; next ambition; then devising of false tenets to maintain it, and superstitions to uphold it: then also heresies to mask or depose truth. At last getting the title of universal Bishop, the Eastern Church falling to decay, the world looked on the Pope, though not as upon one that should be their superior in secular matters, yet as one that should direct them in doctrines. He by subtlety of the Schoolmen, and policy and power, sowed tares; and though he seemed to keep the foundation, yet built beside it; kept up the truth in unrighteousness, and delivered to the people by retail what he pleased; shut up the Scriptures, and gave them humane traditions. Now Princes and Priests being some persuaded of his piety, and cozened by his hypocrisy; others reverencing of his antiquity, and dazzled with his dignity; and others being remiss and idle, were contented to enjoy the world in quiet, and take any Religion that was offered them. Thus the world was made dark by Babylon's cup, and had no feeling of the loss of truth, no more than the Pope had, except he were touched in his honours and profits. But God had pity upon his Church, and raised up now and then some to set up his truth, as you have see. And lastly, Luther to oppose the Pope's errors, and King Henry the eighth to imitate his successors, by abolishing his authority in England.  
Now then to your third Question, How Reformation went on after King Henry the eighth. I have showed you though that King did write against Luther, and abolished the Pope's power, yet he persecuted the Protestants, and those that professed Luther's doctrine: of which there were many by reason of his books dispersed in England. Luther himself was much troubled. The Pope sends forth his roaring Bull against him; he answereth it, and appeals to the next general Council. But his doctrine was very acceptable to good Christians, generally, though in some points they differed from him. He died in Islebia, in the County of Mansfelt, Febr. 17. 1546. where he was born.  Mathe. 
How thrived the Protestant Religion after Luther.  Phila. 
Beyond the seas fell out great troubles. A Council was called at Ratisbone to end controversies of Religion, but no agreement, and so the Emperor referred the controversy to the next general, or provincial Council of Germany; but still the popish side desired to suppress Luther's doctrine, but yet decrees against Protestants were suspended; yet the fire of malice broke out against them; for Henry Duke of Brunsick invaded their Cities: the Duke of Saxony resists him in the name of all the Protestants confederate at Smalcaldy, and won all his dominions. The Emperor and the King of France make peace, and both covenant to join, to restore the Romish Religion, which cost France and Germany great troubles: for the King of France sent Minerius' Governor of Provence, against the Waldenses (of whom you have heard) who dwelled in some part of that Country; as in Merindol and Cabriere. They of Merindol, for fear fled into the woods. He spoilt and burned their Towns left desolate: Cabriere was delivered upon composition, but yet none were spared, but some killed in Churches; some burned in barns; some smothered in caves; others sent to the Galleys; others starved in the woods. But God struck Minerius with a sad disease, a fire scorched him within; his limbs rotten, made bloody urine, and died in torments. The Emperor Charles the fifth by policy suppresseth these Princes that upheld the Protestants: as the Duke of Saxony and others; as the Landgrave of Hesse. About the year, 1546. when the Council of Trent was gathered to convene, where the Emperor and the Pope made a league against the protestants, and the Pope gave 200000 Crowns to make war against them, to the Venetians, and maintained an army for a while, to cut them off. The Emperor laboured hard with many of the Princes, to submit to the Council of Trent, as also the free Cities; and in hope they would, he desired that the Council of Trent which was carried from Trent to Bononia, might come to Trent again, which they refused: upon which the Emperor disannulled all they did at Bononia, and said he would take care of Religion himself. And to this end consulted with Princes and Bishops about it, who drew out a book of Reformation, called Interim; to which few would consent, and many fled away to other Countries, because they would not allow it: As Musculus preacher of Augsburg, fled to Switzerland: Brentius from Sure to the Duke of Wirtembergh: Martin Bucer, and Paulus Fagius from Germany to England. The Pope himself would not allow it without correction, because it allowed the marriage of Priests, and the use of the Sacraments in both kinds, though it maintained the rest of the Roman Religion. But especially the City of Magdeburgh withstood the book, nor acknowledged the Council of Trent.  Mathe. 
How went things now in England?  Phila. 
King Edward the sixth now reigning, the mass was there forbidden by Parliament, and a Book of Common Prayer set forth in the English tongue, with an order of administration of Sacraments. Bonner, Bishop of London, and Gardiner Bishop of Winchester, for their obstinate defence of Romish doctrine, were imprisoned: But King Edward dying, Queen Mary let them out, and made great havoc of the Protestants, and restored the Pope's supremacy, and the mass in England, and got the Parliament to crave absolution of the Pope, and Cardinal Pool to absolve the Realm. 
See Fox his Martyrology.  She neither spared Bishops, Ministers, nor common people, nor spared those who had set her forward to obtain the Crown. Her persecution was sharp, but God shortened it by her death, and Queen Elizabeth, whose death was intended, succeeded her.  Mathe. 
How thrived the Protestants cause now in England, and other Countries?  Phila. 
In England popish Religion was abolished, and the Pope's supremacy disannulled; King Edward's profession followed, 
Anno 1. Eliza.  and his Book of Common Prayer allowed again by Parliament. But Ferdinand the Emperor succceeding Charles the fift, would endure no alteration of Religion; and Henry the second King of France would not admit it neither, but moved persecution: but he being killed by the splinter of a spear at Tilting, Francis the second his son succeeds, and marrieth Mary Queen of Scots, of the Guisian Family: which Family endeavoured to abolish the Protestant Religion in France, and sent an army into Scotland too for the same purpose, which by the aids of Queen Elizabeth, was forced to retire. This King of France by the advice of the Guisians, called a national Council at Orleans, under colour to settle Religion. But there the Prince of Condie was seized upon, and accused of practice against the King. But this King shortly died, and the Prince of Condie was cleared by a Parliament at Paris; and young King Charles the ninth, was committed to the care of the Queen Mother, and the King of Navar. These governors appoint a disputation by the advice of the States of the Realm at Poyssie, 1561. which was four years before Calvin died; where Theodore Beza, preacher of Geneva, and Peter Martyr and Marlorat, and the protestant party, had the better, and the popish side (as the Cardinal of Lorain, and others) concluded with them, that Christians do eat in the Sacrament spiritually by faith, the body of Christ, which died for for us; although the Doctors of Sorbon would not agree thereto; and so that disputation broke off. After which the number of protestants increased, and much fear there was of uproars. But the Queen Mother assembled the estates at St German, and made an Edict in January, that the professors of the reformed Religion, should assemble to hear sermons without the Town, and unarmed; which grieved the Guisian and popish faction, who sought to get the King and Queen Mother into their hands, and prevented the King of Navarre from the reformed Religion, upon hope to have the Kingdom of Navarre restored to him again, by Philip King of Spain, at the Pope's mediation. In the mean time the Duke of Guise raiseth an army, 
First Civil war in France.  and murdered 1500. hundred poor unarmed protestants at Church, in the Town of Vassiace near Champaign. Then came to Paris, and seized on the King and Queen Mother at Forteblew, and carried them both to Paris. Then the Prince of Condie with many other Nobles at Orleans, of the protestant part, 
French Hist.  consulted to deliver the King, and Queen Mother (to which they were much solicited by letters from the Queen herself) and also to defend the reformed professors. They took many Towns; as Orleans, Rouen, Burges, etc. Rouen and Burges were taken again by the Guisians. But at the siege of Rouen, the King of Navarre was slain, that had turned from the reformed; and they hanged Marlorat, a true preacher of Christ. This Duke of Guise was afterward slain by a soldier at the siege of Orleans, and so the Protestants gained some peace by a new Edict, March 13. 1563.  Mathe. 
Had the Protestants peace in other Countries?  Phila. 
No; for in the reign of the same Ferdinand Emperor, they suffered much in Piedmont, for abolishing the mass in the Towns of Angrona, Lucerne, Perose, Tallarat, with other places in those valleys: for the Duke of Savoy sent Tritineus with an army to destroy them utterly, except they would again receive the mass, and relinquish their Ministers. The people of Angrona being first assaulted, fled to the mountains; but being fiercely pursued, turned again, and with stones only worsted their enemies. So Tritineus thought good to use policy, and offered them peace, if they would send and crave pardon of the Duke, and pay to him 1600 Crowns. They sent, but nothing would be obtained. A new army was sent against them, and they driven into the snowy mountains with wives and children, defended themselves so well in the straight passages, that with the loss of a few, they killed 1000 of their enemies, and obtained of the Duke, peace, and liberty to use their Religion after their goods were spoiled, and their houses burnt.  Mathe. 
Had they yet peace in France, and other places?  Phila. 
No; for in the reign of Maximilian the second, who succeeded Ferdinand his Father, more troubles arose in France, and the Low Countries about this reformed Religion. For the Protestants increasing much in the Low Countries, the popish faction executed very severely the Spanish inquisition among them, 
Protestants persecuted in the Low Countries.  that Country being at that time under the King of Spain, who sent Duke de Alva thither with an army, to root out the true professors of the Gospel. This Duke was very tyrannical over the nobility and people, and beheaded Count Egmount, and also Count Horn, and suffered his soldiers to abuse men's wives and daughters, before the faces of their nearest friends. The people therefore took up arms under the conduct of Nassau, Prince of Orange, and his brother, who freed Zealand and Holland from that tyranny: but in that war his brother Ludovicus was slain. So in France notwithstanding divers Edicts made on the Protestants behalf, as that of January, and another in March, 1563. yet the Romish faction made a league against them, about the year, 1564. and also their King, Charles the ninth, 
Charles the ninth King of France.  covenanted with King Philip of Spain at Bayon, who sent his Queen Elizabeth, sister to Charles, thither, to confirm that covenant in his name, for the rooting out of the Reformed Religion. The Prince of Condie is appointed by the Protestants to exhibit a Petition to the King in their behalf. But the King in a vain fear of him, flieth to Paris, and so heard not his supplication. Upon this began a second civil war: for the Prince of Condie and the Protestants seeing nothing but danger toward them, and injuries done to them, and none of the Edicts of pacification regarded, besieged Paris, and afterwards the Town of Chartnesse. The subtle Queen mother sent to the Prince of Condie, desiring him to require of the King such conditions of peace as he pleased. He affecting peace, desired of the King, that the former Edicts set forth for the Protestants, might be observed, and their wrongs redressed. All was granted, but not performed. For the Prince having dissolved his army, re-delivered the places conquered. The Protestants at their return to their Towns, were forced to lay down their arms, and to keep within their houses: upon which many were massacred, about three thousand, and all devices put in practice to intercept the chief leaders of the Protestant part, who by great providence escaped to Rochel. And from thence the Prince of Condie complained much in his letters to the King, of the breach of the pacification made, sealed, and sworn to by the King himself; but he received no answer. But the King's brother, Duke of Anjou, is made General of an army against the Protestants. The Queen of Navarre, and the Prince of Condie and Andelot join forces in defence of them, and so began the third civil war; in which the old Prince of Condie was taken and slain, and Andelot died, as is reported of poison, which was found in his body when it was opened. Now the young Prince of Condie, and the King of Navarre, govern the army, to whose aid came the Duke of Bipont out of Germany, who died quickly, and appointed the Count of Mansfelt to be Commander in his stead. The army of the Duke Anjou, and the Protestants, joined battle at Moncontuire; there the Protestants were discomfited, but they intented to adventure again in Languedock, but that a new Edict of pacification was set forth and proclaimed in both armies, and kept better than formerly: 
Plot for the massacre in Paris.  Yea, the King proposeth his sister Margaret in marriage to the young King of Navarre, and met the Queen of Navarre at Bloys, and conferred with her very friendly; and also with the admiral, and appointed him general over the army, which he pretended to raise for the aid of the Prince of Orange, a patron of the Protestants in the Low Countries. The time of the marriage drawing near, the Queen of Navarre came to Paris to prepare for it. The admiral and principal Noble men of the Protestants were invited. But the Queen of Navarre died suddenly, and was thought to be poisoned with a pair of gloves. The King seemed very sorrowful; but the marriage went on, and was celebrated on August the 18. 1572. But on the 22. day after the same month, the Admiral was shot in the arm going from the Louver: upon which the King of Navarre, and the Prince of Condie desired to departed from Paris; but the King of France prevailed with them to stay, and he himself went to visit the Admiral, and seemed to lament very much, and set a guard about him, as if to protect him, and caused the protestants to take all their lodgings near him to be his assistants, if any commotion should arise. But the next night after, the Duke of Anjou, and the Duke of Guise, had soldiers ready planted in the street to make a massacre of the protestants. And upon the sign given, the Kings guard killed the Admiral, and fling his body out at window: at which the Duke of Guise greatly rejoiced, and encouraged the soldiers to kill the rest of the protestants, who made havoc, and killed man, woman and child which they could find, crying, that wicked seed of the protestants should be quite rooted out. So all those that attended in the Louver about the King of Navarre, and the Prince of Condie, were commanded to disarm and go forth; where they were all slain. The King of Navarre, and the Prince, were both brought before the King, and threatened to be slain, except they would renounce their Religion. The King of Navarre desired the King to remember the friendship made up between them. The Prince of Condie more stoutly said, he would not renounce his Religion for fear of his life. Some protestants that were lodged in the Fobers of St German, escaped by flight. The Prince of Condie and the King of Navarre, by persuasion of Rozarius an apostate preacher, fell away from the Reformed Religion for a time; but afterward that Rozarius repent, and testified it to the Prince of Condie. This massacre of Paris put to the sword about 10000 people. And in Lions, and other places, within one month, 20000. more. It was so cruel, that many would not believe it; others colour it over with lies of treason plotted by the protestants; 
Canagnius and Briguemald.  and some Noble men protestants, were tortured for to extort somewhat; but they died in the faith and truth, and confessed no matter of treason.  Mathe. 
Was not the Reformed Religion now extinguished in France?  Phila. 
No; for though their chief Leaders were murdered; yet there were certain Towns which were full of protestants, as Rochel, Mountalban, Nimes, and Sarsarre. Rochel was besieged by the King both by sea and land, 1573. in December, and endured till June. God helped the poor by abundance of fish, 
The fish Surdonnes.  which were never seen before, nor since. Liberty of Religion was granted to them, and conditions of peace, and to their associate Towns. Sarsarre was also besieged even to famine, yet the people continued firm in Religion; but on conditions of peace resigned the Town.  
This King of France died in May 1574. 
Charles the 9th dieth.  and much blood issued from many parts of his body, as a remembrance of his bloody life.  
Henry the third his brother, who was chosen King of Poland, 
Henry the 3d succeedeth.  succeeded him, and was ill affected to the protestants, yet at last they obtained another act of pacification, and liberty to exercise their Religion in all places, save in Paris, and some adjacent places. They were also declared to be capable of places at Court, and places of Judicature; and all judgements passed against them were nulled. But when they required security for this, many ways were offered, but the Deputies for the protestants rejected all. The Queen Mother said; Is not the word of a King sufficient security? One did answer, No, by St Bartholomew, Madam, for than was the massacre. So they had at last eight Towns delivered to them six years for security, and the pacification was proclaimed all over the Country, May 1576.  Mathe. 
How fared the cause of Religion now in other Countries?  Phila. 
The Citizens of Magdenburg, 
Magdenb.  obtained by the intercession of the Duke of Saxony, and the Elector of Brandenburg free exercise of Religion (by licence of their Archbishop) according to the confession of Ausburg, called also the Augustan Confession. And in 1606. the Ambassadors from the Hungarians, came to Vienna, 
Hungarians.  and obtained Articles of peace, and that they should use their liberty of conscience throughout all Hungary; wherein no Religion should be admitted but the Roman Catholic, Lutheran, and the Calvinist. So likewise about 1608. the Protestants of Austria being denied the free exercise of Religion, took up arms, but within a little while obtained peace. 
Protestants of Austria. Bohemia.  So in Bohemia the next year following, the Protestants stood upon their guard, fearing the Roman Catholics; but the Protestants and Catholics finding the Jesuits to be occasion of these combustions, agreed in peace, and the Protestants had freedom of Religion, and Churches allowed them to preach in their native language.  Mathe. 
Did the Protestants in France enjoy the peace concluded in May 1576?  Phila. 
No; for still their enemies solicited the King to break peace with the Protestants, and finding him unwilling, they assembled at Perone, Nemours, and Nancy, about 1576. and made a league to root out the Protestants, because the Protestants did not yield up their cautionary Towns, after six years expired; whereas they had obtained of the King a longer time. But the death of Alanzon the King's brother, dying in the Low Countries, and the King having no issue, and therefore they feared the King of Navars succession, made them extreme mad upon this League.  
Now the King also perceived that the Leaguers aimed at his life and crown, and to set up whom they pleased to succeed him: and this he did upon good grounds. 1. Because libels were scattered about Paris to his dishonour. 2. Because the Duke of Guise raised an army, and was made general of it. 3. Because they carried the war rather towards Paris then the Protestant Towns. These things put him in so great fear; that he desired the Queen Mother to procure the Duke to lay down arms, and he would give him any part of his Realm to let him live in peace. This made the Leaguers to ask high requests and securities; so that the Protestants were prohibited to exercise their religion, and to turn Papists, or else to departed the Realm. Upon this the King of Navarre began to oppose himself with the Prince of Condy, and the Duke Mommerancy. And yet although the King of France and the Leaguers were united, yet the Pope excommunicates him, and declares him uncapable of the Kingdom. There came also Ambassadors from the Electors of Germany, to desire his favour toward the Protestants; who received no contenting answer, and returned. Then the Duke of Guise fearing invasion of France by the Rutters, advised the King to set quickly upon the Protestants army, under the command of the King of Navarre; but were discomfited at Contras. However the Pope much extolled the Duke of Guise, and the preachers of France advanced him above the King: with which he was so puffed up, that he came to the King at Soissons, and after to Paris, intending to make him grant many unreasonable requests against his own honour, and for the utter ruin of the Protestants, which raised such troubles in Paris, that the King fled to Chartnesse, and to Rouen, meditating revenge; yet he resolves to join with the Leaguers, rather than the Protestants; and therefore the Protestants could not be heard at Bloyes by the Parliament, though the Duke of Guise was there slain, when they petitioned for restoration to their Religion, Goods and Liberty. But the Leaguers ceased not till they had procucured a declaration from the King and the Assembly, to disable the King of Navarre from succession to the Crown of France. The other Leaguers at Paris were mad for the death of the Duke of Guise, and railed at the King; raised money for wars against him; and the Doctors of Sorbon declared the people of France free from their obedience to the King, and so might take arms against him. Upon this the Parliament at Bloyes dissolves, and the King prepares to suppress the rebellion at Paris. To this purpose he took truce with the King of Navarre; by whose forces he discomfited the Leaguers, and intended to besiege Paris, but the Leaguers prevented him, by procuring Friar Jaques to kill the King, who did it in his chamber with a knife, while he read a letter the Friar brought him. This was done in that chamber, say some, wherein the massacre at Paris was formerly plotted, this King being then Duke of Anjou, and chief in the plot.  Mathe. 
How fared it then with the Protestants?  Phila. 
Henry the third before he died of that wound the Friar gave him, which was not many hours after, declared the King of Navarre lawful successor; who after his funeral confounded the Leaguers in many Battles. 
July 25. 1593.  But he than began to halt in Religion; for the Doctors of Sorbon, and divers Bishops, prevailed with him to hear mass in St Dennis Church. But still the Leaguers hated him, and sent one Peter Burrier to slay him, by the instigation of a Capuchin Friar, a Priest, and a Jesuit; but he was prevented. Upon this the King published his declaration, prescribing a months' liberty to all that would come in and submit to his government; but else they should afterwards find no favour from him. By this means many Towns yielded to him, and at last Paris itself, which he entered so peaceably, that within two hours the shops were all set open, as if no wars had been. But the wicked Leaguers again plotted his death, by one John Castil, 
Decem. 27. 1594  who came into the King's chamber at the Louver among the Press, and struck at the King with a knife, who stooping in, taking leave of his Lords, was struck by it on the right cheek, and one of his teeth cut out. This traitor as he confessed was a scholar of the Jesuits, 
French Hist. p. 874.  and executed, and the Jesuits banished out of France. This King received many of his enemies into favour, as the Duke de Mayenne, and Nemours, and entertained peace with King Philip of Spain, by the Pope's mediation. This King escaped many treasons plotted against his life. And yet 1604. restored the Jesuits again, and afterward admitted them to go into Navarre and Berne, to the great discontent of the Judges and Officers of that Country; yet 1606. this King made special good orders in the behalf of the reformed Religion, confirming the Edict of Nantes, 1598. concerning their pacification. But this halting between two opinions, did not certainly please God; for though he suffered the Protestants to have a national Synod at Gap, concerning their doctrine and discipline, and therein to declare the Pope to be Antichrist foretold by the word of God, and made it one of the Articles of their confession; yet taking no warning by that stroke given on his mouth formerly, he was struck to the heart by a cursed villain, one Frances Ravillac, riding in his Caroche, even the next day after his Queen's coronation day, moved thereunto as he confessed, by no other reason, but because the King maintained two religions in France, and by reading the book of Mariana the Spanish Jesuit, and Beauties' book of the Pope's temporal power: which books by a decree of the College of Sorbon, and by sentence of the Parliament, were burnt; as also Jasper Scoppius his book, containing the same doctrine, tending to the subjects rebellion against Princes, 1612. This soul fact was suspected to be of the Jesuits plotting, however Father Cotton endeavoured to wipe off the aspersion; yet the Author of the book called Anticotton, refused it, and proved the Jesuits to be the maintainers of that doctrine, and were guilty of this King's death, by Ravilac's own confession to father Aubigny; who being examined upon it, said, that God had given him the grace always to forget what he heard in confession; and so he saved his neck by that fine and false excuse. But he that calls light out of darkness, brought out of this damnable act more respect to the Protestant, and a check to the Pope: For now the great chamber called the Tornelle, made a decree against the Pope's temporal power. And the Protestants began an assembly of the reformed Churches at Saumur, where monsieur de Bulloin told them from the King and Queen Regent, that all their just requests should be favourably answered, and whatsoever had been promised should be paid. And the University of Paris concludes against the Jesuits, and propounds to them by Monsieur Servin, four Articles to subscribe. 1. That the Pope hath no temporal power over Kings; nor can he by excommunication deprive them of their estates or dignity. 2. That the Council is above the Pope. 3. That Clergy men ought to reveal conspiracies against the King or Kingdom, to the magistrate, though it be revealed in confession. 4. That Clergy men are subject to the secular Prince, or political magistrate.  Mathe. 
How sped the reformed Religionnow among the Netherlands?  Phila. 
They having suffered much misery under Duke de Alva their governor, 
History of the Netherlands.  who had in his time executed 1860 people, beside by wars and tumults, as you have heard: and Don John of Austria being little better; the State's General called Mathias, Archduke of Austria, to be their governor. He appoints the Prince of Orange for his Lieutenant, which much displeased the Earl of Lalain, who expected that dignity; so that Don John by this discontented siding, defeated the Netherlands Army. The Duke of Anjou offers aid to the States; it is accepted, and prospereth against Don John, and he is chosen at last Lord of the Netherlands. Yet for all these wars and troubles the reformed Religion thrived. For notwithstanding the Pope's Bull, offering pardon of sins, and life eternal to all that would take part with Don John against the Prince of Orange; yet Amsterdam agreed with the States of Holland, and turned all the popish magistrates and Friars, Monks and Priests, out of the Town, and pulled down the images in the Churches, and suffered only the reformed Religion to be exercised; so they drove the Jesuits and Friars out of Antwerp, and granted Churches to the Protestants. In Gaunt they whipped and burnt Friars, for committing Sodomy. At last the Prince of Orange accepts the government of Flanders; and in the year 1580. images and cloisters were demolished in Deventer, Swool, and utrich: And being the King of Spain would allow no Religion in his dominions but the Roman, the General Estates set forth an Edict; whereby was declared, that the King of Spain had deserted the government of the Netherlands, and therefore they abjured him, and took a new oath to the several magistrates of every Town and Province among themselves. The Prince of Orange about the eighteenth of March, 1582. was shot in his chamber by a villain through the cheek, but he escaped death, and the villain was executed, and the Friar that set him on to do the work. Many other treasons and plots (he escaped) laid by the Spaniard, and the Prince of Parma. But at last one Baltazar Gerard pistoled him, at the enticement of one of the Prince of Parmas' Councillors (as he confessed) in hope of a great reward. After his death and funerals, the States chose his second son, Grave Maurice, about eighteen years of age, to be their head, and appointed a Council to assist him. The Prince of Parma recovered now many Towns. The French King could not help the Netherlands, because he feared the Leaguers, who began again to raise troubles in France, about 1585. but counselled them to commend their cause to Queen Elizabeth; which they did, and she assisted them with men and money; and she had delivered her in caution for the money, Flushing, the Castle of Ramekins, and Bril, and the two sconces. This made the Spaniards to use the English hardly that were in his dominions. Upon which by Queen Elizabeth's commission, they recompensed themselves upon the Spaniard at Sea. The Pope and the King of Spain therefore, 
Gregor. 13.  that in England the reformed religion flourished, and that the Queen Elizabeth was a great assistant to the Protestant abroad, devised how to invade England, and depose Queen Elizabeth, which plot shown itself some ten years after, in the great Armado, 1588. called invincible; yet by God's providence, the winds scattered it, and the English fired and sunk many, so that of an hundred and thirty tall ships, scarce thirty returned, to carry news what became of the rest. And thus God delivered Queen Elizabeth from this, as well as many other particular plots against her royal person.  Mathe. 
Popery being now abolished, and even vanquished, in England especially; did it continue now in peace and unity?  Phila. 
No; for with heart's grief I must tell you, that those who were protestants by profession, yet proved many of them profane and schismatical, and raised great troubles in the Church. Others through surfeiting upon peace, and the plenty of preaching and printing, fell into strange fancies, and uncouth opinions, to the great dishonour of God, and the true Religion.  Mathe. 
What were these?  Phila. 
In the year 1579. one Matthew Hamont a plough-wright, 
Matthew Hamont.  maintained horrible heresies against Christ, who was burned at Norwich, see Stows chro. p. 685. Others fell out with the Church about government and ceremonies; as Robert Brown and Harrison, by whom, and their abetters in Zealand, the Church of England was condemned as no Church. Others of lose life brought in nicknames upon people more godly than themselves, as you shall find hereafter, which bred much difference and heart-burnings, whispering, and evil surmises, by which the people have been carried, some to prosecute, some to persecute one another.  Mathe. 
But before we search England, resolve me I pray, whether or not were the reformed professors quiet, and at unity beyond the seas, from whom we took fire to reform popery. O, have not they filled England as well with dissension, as at first with Reformation?  Phila. 
Heresies and schisms have been in all Churches, as tares 'mong the wheat. And so in Germany and the Netherlands, ever after reformation, strange people sprung up, of more strange opinions than faces or fashions.  
As in 1521. Luther having published his doctrine very prosperously; whether out of envy to his glory, or by mistaking his writings, or by misunderstanding Scriptures, a strange sect sprung up, certainly by Satan's instigation, in Saxony, who boasted that they talked with God, and he with them, and that he commanded them to kill all the wicked (viz.) all that would not be of their sect. 
Melanctho●  The first Author of this sect, was one Nicolas Stock, 
Nicholas Stock.  who pretended that God spoke to him by an Angel, and revealed his will to him in dreams, and promised him the Empire of the world, and that the Saints must live alone in the world, and he must be their leader to kill all Kings and Princes, and cleanse the Church. He said he could discern of spirits, and of the elect of God.  
Next to him succeeds his scholar, 
Muncerus. Lembertus. Hortensius de Anab.  Thomas Muncerus, who preached in Alset in Thuringia, where he gave an oath to his associates, who promised to assist him in executing his doctrine, which was, to kill all the ungodly Princes and Magistrates, for which the Duke of Saxony banished him, and so he went to Nurenberg, and was driven also from thence, and so he came to Muthus in Thuringia again, and many of his old disciples resorted to him, and received his doctrines as oracles, especially that part, 
Jo. Sleid. come. lib. 5.  wherein he declared that all men's goods should be common, and all men free, and of equal dignity. This doctrine brought to him 40000. who fell to pillaging great men's houses, and brought away Noble men bound. But Count Mansfelt raised an army with other assistants to resist them. Muncer preacheth to his company, that they should prevail according to God's promise, namely, by abusing some places of Scripture, as Psal. 68.23. and Psal. 149. and persuaded them that they should dip their feet in the blood of the wicked; and that their shot could do them no harm. Which oration made his followers refuse favour offered them (viz.) to deliver up the authors of that sedition, and return in peace to their dwellings. So the Princes discharged their Ordnance upon them, and broke their intrenchments of carts, and slew many thousands of them; upon which they fled, and dispersed themselves, but most of them to Frankhus, whom the Count's army followed, and took the Town, and Muncer therein, and Phifer his associate, and executed them, and three hundred more. Muncerus at his death could show neither faith nor devotion.  
After him riseth up Melchior Hoffman, 
Melchior Hoffman. Ch. Nelles p. 11.  who said he was Elias: but venting the same errors at Strausburgh, was imprisoned, and his followers suppressed.  
Then next risen up John Becold, 
John of Leyden.  a Tailor of Leyden, 1533. with many Hollanders; he coming to Munster in Wesphalia, he kept Conventicles, and so seduced many. The Magistrates commanded them to departed the City, they went out at one gate, and came in at another, saying they would not desert the cause of God. They enticed many neighbouring Towns to assist them, by fair promises of spiritual wealth, and worldly riches, and freedom from paying rend, tribute or tithes. So they turned the Citizens out of the Town, plundered the Churches and houses, and made orders, that the inhabitants should bring in all their money into the common stock, upon pain of death, and they burned all books save the Bible. One Cniperdolling his vain Prophet, 
Mutus scabit mutum.  said, that God had revealed to him, that john should be King of the world, and should destroy the Princes of the world by a mighty army, but spare the simple multitude, and such as would embrace righteousness; and that he should send forth twenty eight Apostles to convert the world to Anabaptism. And john himself pretending to awake out of a trance, seemed dumb like Zacharias, wrote in tables, that it was the will of God that twelve men of his naming should govern the City; and that a man might marry as many wives as he pleased; and he beheaded some that opposed it. He himself took fifteen, and many of these brethren upon this ordinance, lay with the handsomest women without marriage or contract. He was called King of New jerusalem, and proclaimed King of Zion. But his Apostles were executed as seditious persons; and he and his Prophet were hanged in iron chains, upon the high steeple of St Lambert, after Munster was taken, 1535. being besieged half a year. The madness of this man was strange: for one of his wives pitying the distress of the City, he cut off her head himself in the market place. 
Sleid. 154.  And another time at his great feast, to which another false Prophet had called Thuscocuvar, had excited him as being sent from God, he accused a man of treason, and cut off his head, and returning, administered the communion with those bloody hands. But for all he took on him the title of a King, yet this shown him a Butcher; as the stealing the Churches rich vestments, and making them into robes for himself, argued he had been a Tailor.  
After john's death the Anabaptists chose another King, 
Hort. p. 74.  who killed his wife in a wood, that he might quietly lie with her daughter, and killed a poor wench lest she should discover him. This man had his house well stored with Church-plate. He and his Treasurer were burned. After him succeeds john Cordwainer, 
John Cordwainer. Cornelius Appleman. Ch. Nelles, p. 52, 55, 56. John Wilhelms.  and then Cornelius Appleman, both which were executed at Brussels, as the Captains of thiefs, and committers of sacrilege. Then john Wilhelms, executed also at Vtrecht. He wrote a book in defence of Polygamy, and affirmed, that to rob the ungodly was no sin, and that the land belonged to Jesus Christ and his disciples. He had one and twenty wives, some, mother and daughter, and some sister's daughters. He was burned. It is lamentable to behold these people's hypocrisy. 
Sleidan. Bullinger.  They pretended nothing at first but holiness, humility, and honesty. They used no swearing, nor obscene speech, yet being once got aloft they broke all laws of humanity and honesty: so they would bear no office, 
Hortensius. Gastius.  yet at last would be Kings. They said it was unlawful for a Christian man to bear arms, or punish offenders, yet they made nothing of murdering many: you may read more of them in divers authors. Of this sect was David Georgius in Holland, who said he was Jesus Christ, 
David Georg  and held many other wicked errors. He fled out of the Low Countries to Basil, and very covertly dispersed his errors; but being dead they were revealed, and by the Council of Basil his bones were digged up and burned, in detestation of his blasphemies.  Mathe. 
What be the common received opinions of these men, and your judgement of them?  Phila. 
You are to understand, that their opinions in divers times and places, varied, they not holding always the same. 
Anabapt. opinions.  But their opinion first and last, are neither fit for Church, Commonwealth, nor Families. First, not for the Church; for they have affirmed that Christ did not take flesh of the Virgin Mary; yet they can show no other save her, and for that the Scriptures prophesy, that he should come of a woman, Gen. 3. and of David's line, Psal. 132.11. and that woman should be a virgin, Isaiah the 7. and that her name was Mary, saith Luke, cap. 1. and yet she could not be his mother if he had not taken flesh of her, nor our flesh have any hope of eternal life. These are worse Christians than Turks, 
Bulling. adver. Anab. fol. 6.  for they believe he was so born, but these curse the flesh of the Virgin, and so deny Christ to be come in the flesh, 2 joh. v. 7.2. they say in Moravia, that Christ was not true God, but only better gifted then other men; yet St john saith, The Word was God, Joh. 1.1. and Christ said, he and his Father were one, Joh. 10. and he that sees him, seethe the Father, john 24.9, 10. Michael Servetus, a Spaniard, held the same, who was burnt in Geneva. And Valentinus Gentilis, who called the Creed of Athanasius, the Creed of Satanasius; he was justly executed at Berne. Thirdly, they hold we are not saved by faith, but by the works of charity and affliction; yet Christ saith, we obtain eternal life by believing on him, john 3.16. So Paul, Rom. 3.24, 28. for afflictions, they are either punishments of sin, or God's corrections, but no causes of justification or salvation. But the blood of Christ only cleanseth us from all sin, 1 john 1. and by him only we have peace with God, Rom. 5.1. And fourthly, they deny original sin, because Christ hath taken away the sins of the world; but that is the penalty, not the being of it. So they say that children doing neither good nor evil, are under grace, and without sin. But then how comes death to lay hold on them? Rom. 5.14. and cap. 6.23. And therefore fifthly, they may well deny baptism to them, if they have no original sin. But Christ said, let little children come to me, and yet none can tell how they should come, but by this Ordinance. Sixthly, they rebaptize people, which is not where commanded in Scripture, nor allowed by the Church, nor the imperial laws, which put them to death that did, or suffered it to be done. Seventhly, they expect a Kingdom, by some called the fist Monarchy, wherein they hope to reign alone, and destroy the ungodly. This savours of carnal and worldly wisdom; for Christ's Kingdom is not of this world, john 18. (but is spiritual) so is the meat and drink of it, Rom. so are the weapons of it, 2 Cor. 10. Nor can they reign alone and kill all the ungodly, unless they kill themselves too. But both must grow together till the harvest, Mat. 13. These people do but furbush the old error of the Chiliasts or Millenaries, who said the Saints must reign 1000 years on the earth, before the last judgement, who were by the Church condemned above 1000 years since. Eighthly, they say with the old Pelagians, that man by his own free will, can do all that God hath commanded, or else God gave his law in vain, nor would he punish delinquents, if he had not given them power to do it, which is contrary to Scripture; for the Law is holy, 
Rom. 7.  just, and good, but we are sold under sin, and so our flesh is at enmity with God, Rom. 8. and therefore it must be given him from above, john 3. for the natural man is dead in sin, Eph. 2. and surely if Adam could not of himself stand in obedience by his free will, in the state of innocence, how can we in the state of nocency since his fall. Nor did God give the Law in respect that we could obey it, but to show his perfection in making it, and to make us find our imperfection, that we might fly to his grace in Christ, who for us hath fulfilled it. Ninthly, they separate themselves from all Churches, because they account themselves only pure, and therefore will not say the Lords Prayer, Forgive us our trespasses, supposing that they have no sin. But at such God is offended as with smoke, because they make him a liar, 1 john 1.8, 9 So they account the office of the Ministry of no use, but depend upon peculiar revelation; yet God hath bid people to seek the Law at the mouth of the Priest, Ezek. 44. but any one of them will preach, of what trade soever he be, though neither called of God as Heb. nor by any authority constituted among the professed people of Christ; and so they do preach without being sent, contrary to St Paul, Rom. 10. and so bring the Church into confusion.  
And as their tenets are not fit to be suffered in the Church, so neither are they in the Commonwealth. 
Sleidan in come. lib. 10.  For they hold that it is not lawful for a Christian to be a Magistrate, nor for man to subject himself to them, but may depose them; nor to take an oath of fidelity to them; nor may a Magistrate punish a malefactor with death. First, he must not be a Magistrate they say, because Christ is the only King of the Church; yet that proves not but that other Kings may be in the Church to serve under Christ. So though it be said, that when Shiloh (viz.) Christ is come, the sceptre shall departed from Judah; but that is from the Jews, not from all Commonwealths. It is true, he denied to the sons of Zebedee superiority; but that was because he would correct their error, supposing his Kingdom to be earthly, and because he called them not to Civil, but Ecclesiastical offices. And what though Christ refused to be a King, and to judge between brethren; it was because it belonged not to his office, not that thereby he meant to abrogate the jurisdiction of other men, which was given to them from above, as he told Pilate. So though we are forbidden to judge other men, yet thereby is signified private and rash, and untimely, and wicked censures. And so though Christ prophesieth that some Magistrates shall be persecutors of the Church, Mat. 24. yet the spirit tells us that some shall be nursing fathers, Isa. So Christ bid Peter to put up his sword, yet that was the material, not the civil sword, or the sword of private revenge; nor was Peter a public Magistrate. So though Jotham in his parable showeth, 
Judg. 9  that Kingship was affected by the Brier only, but not by the Olive, Vine, or the Fig tree, yet that proveth not that only the wicked, and not the godly, may take upon them place of judicature: for Parables and Allegories prove nothing in doctrines. Beside, that Parable was spoken particularly against Abimelech; and from particulars, we cannot prove general positions.  
Now, if it be lawful for one to be a Magistrate, it is as lawful for another to be subject, because every power is of God, Rom. 13.1, 2. and the fifth Commandment bids us honour our Superiors, and nature teacheth subjection of the members to the head. Nor this is not servile but civil, and such as was before Adam fell, as Eve being subordinate to Adam. It is a weak objection to say, that there ought to be no subjection under the Gospel, because believers are thereby admitted to the Kingdom of heaven, and so to be in subjection only to Christ: for as in spirituals we are to be only his subjects, so in temporals we are to be subject to men for order sake, and also for their tuition and defence of us in our states and stations. And for this cause faith St Paul, you pay tribute, because he is the minister of God for thy good, Rom. 13.4, 6. And whatsoever Anabaptists say, they themselves found such a necessity of order in government, that they willingly did submit to John of Leydens' government in Munster. And that this subjection may be the firmer, it is lawful to take an oath of fidelity to the Magistrate, though the Anabaptists are against it, by which means they open a door to all rebellion, treason, and truce-breaking. That oaths are lawful it is plain, because it seems to be a part of God's worship, being a calling upon to witness truth, and an acknowledging God to be the greatest; yea, because it is commanded of God, Deut. 6. ●● thou shalt swear by my name. And much more is the oath of fidelity lawful; therefore Abraham's servant swore to him; and Isaac swore to Abimelech; Zedekiah to Nabuchadnezzar, which is called the oath of God, and the breach of it God swore that he would avenge, Ezek. 17.19. Now from hence it will follow, that a Christian Magistrate may punish the evil doers, how else can he defend them that are good; nor can the Magistrate executing malefactors, be properly said to kill, but in justice to give a just reward for his demerits. Nor can their tenets be consistent with oeconomy, or government of families. And that first, because they hold that a Christian man ought to have nothing proper, but all things must be common, because the first converts did so act. Yet St Peter said to Ananias, that before he gave his goods in common it was his own, and so he was not bound to it by the example of others, much less by any precept, Acts 5.4. therefore St Paul makes alms a free gift, 2 Cor. 9 and admonisheth rich men not to forsake their goods, though to be liberal in good works, 2 Tim. 6. So they say they may put away their wives if they be not of their religion, 
Bul. l. b. 1 f. 8.  contrary to St Paul, 1 Cor. 7. (and indeed neither Joseph nor Mosaes put away their wives, though neither of them were Israelites) and therefore they persuade women also to leave their husbands to follow them; for they hold it lawful to have many wives, contrary to the Prophet, Malach. 2.15. Did not he make one that he might seek a godly seed? And St Paul saith, let every man have his own wife, and the woman her own husband.  
This Sect broke into divers denominations. First into four, which four David George thought to unite, 
Alsted. in jadice The. Polem. p. 565.  and blasphemously preferred himself before Jesus Christ. Next they divided into fourteen. The first sort called the Muncerians, of Muncerus, of whom I have spoken before. 
An old Sect 130 years ago.  Secondly, apostolics, because they wandered about without staves, shoes, or money. They washed each others feet, and left houses, wives, and trades. They grew chargeable to the common purse; they put away their wives when they pleased, at last were excommunicated by the rest of the brethren as idle vagabonds. The third were Separatists, because they sequestered themselves from the world, and brave ; marriage meetings, feasts, and music, and arms; looked sad, and sighed much. The fourth were called Catharists, because they pretended purity without sin, and said, children had no original sin, and denied them baptism, and would not say the Lords Prayer. The fifth were Silentes, because they seldom spoke. The sixth were called Enthusiasts, who said the gift of prophecy by dreams came to them, and therefore would lie much in trances, like Mahomet, when he was in a paroxysm, or fit of the falling sickness, or like our Quakers. They said Anabaptism was holy, but children's baptism came from the devil. The seventh were called Liberians, or Libertines, who misunderstanding the liberty of Christ to be worldly and carnal, thought themselves free from paying rents, tributes or tithes, though Christ paid tribute to Caesar; and also took liberty to commit all uncleanness. The eighth were called Adamites, because they thought themselves in the state of innocence, and therefore accounted  to be a sign of the curse, and therefore went naked, as did the old Adamiani, 300 years after Christ in their Conventicles, or Hupocausta, under ground, caves which were warmed by secret furnaces or stoves, in which place they stood naked, men and women. The ninth sort were called Hutites, from their author john Huta. These denied Christ's divinity with the Arrians. The tenth were called Augustinians, who conceived there was no entrance into Paradise, till Augustin the Bohemian opened it; forgetting that Christ said to the thief on the cross, this day thou shalt be with me in Paradise. The eleventh was the Beuckeldians, who said that it was an holy thing to have many wives at once, forgetting Mal. 2.14. where it is called treachery against the wife of thy youth, of which covenant God is the witness. The twelfth was the Melchiorists, who of one Melchior Hoffman their Prophet at Strausborough, whom they look for to come with Elias at the day of judgement; and hold that Christ was not conceived and born of the blessed Virgin Mary, but only passed through her as water through a conduit; in which they agree with the old Eutychians. The thirteenth were the Georgians, so called of David George, the original of the Familists, who thought himself a greater Prophet than Christ, and that he would rise three years after his death, and restore the Kingdom of Israel, but he was never heard of since. The fourteenth were Menorists, so called of one Menor a Frisian, by whose name for a certain time they were generally called. These differed not in doctrines from the rest, no more than did the Muncerians and Hutites. Some were founded, as I have showed, upon ancient heresies; some of them hold the same opinions with the rest, but have added more to them. Many others there were, as the Henerobaptist, 
Gastius de Ana. Exord. p. 20.  that baptised himself daily if the weather were temperate. Others did follow Servetus, who not only denied baptism to children, but denied the deity of Christ, who was burnt at Geneva, in the year 1553. 
Hist. of Anab. p. 53.  Others sottishly abusing Christ's words (except you become like children, you cannot enter into the Kingdom of heaven) would turnble and battle in their own dung, and play like children and innocents', and lie with one another, but I believe not very innocently. 
Calv. contra Libert.  Some denied the resurrection of the body. Deukius held origen's error, that in time the devils and wicked men should be saved. Others set all Christian duty in prayer, like the old Euchytae. Others so left all things to God, that they neglected the means God appointed. 
Vid. Hezychi Stephan. Budaeum.  Others held, that all that were not plunged in water, were not rightly baptised; whereas the Greek word in the New Testament for baptising, signifieth washing or sprinkling, as well as plunging, as Mark 7.3. and Heb. 9.10. And if the Scriptures gives a word of divers interpretation, no doubt but it was that the Church might use such a form in baptising, as the word admits, or as the region and weakness of the party baptised, permitteth.  Mathe. 
But do our Anabaptists now among us hold such heretical opinions?  Phila. 
I believe all do not hold alike; but take them together, or severally, you shall find all or some either to have a tincture of old heresies, or else newly dipped into other colours, divers from the truth.  Mathe. 
I pray make that appear.  Phila. 
Some of them hold, that Christ shall come from heaven 1000 years before the general judgement, and shall reign with the Saints upon earth, and shall destroy all the wicked (viz) all that are not of their sect. And this before Christ come, they have endeavoured to put in practice; and so they prove Millenaries, and somewhat worse. Others hold that they are the communion of Saints, and that all those that have been notorious sinners, and excommunicate, may not be restored again upon their repentance; and so they be Novatians. Yet this is but a pretence, for I find their practice contrary; for they do either account their own sins none, or else favour them in the punishment. Others say that in the true Church there are no scandalous livers; and if so, it will be hard to prove their Church to be true, though they say the Church is bounded in their societies, and therefore separate from all other Christian assemblies, therein showing themselves Donatists. Some again of them hold, that Christ took not his flesh of the Virgin Mary: And so held also the Priscilianists. Others of them hold that it is lawful for the people to lay violent hands on the magistrates and depose and slay them, how supreme soever they be, and so are plain Jesuits. Some of them hold, that election is of foreseeen faith, and that man hath free will of himself, to refuse or accept God's grace, and that a true believer may fall away totally and finally from grace (and so are Pelagians) contrary to St Johas tenet, 1 John 3.9. Others say, that there ought to be a parity in the Church of ministers, contrary to St Paul, who saith, that without all contradiction, the less must be blessed of the greater, Heb. 7.7. and therefore left Titus in Crect to ordain Elders, i ministers in every City. Also, that Church Service and Ceremonies are superstitious, and that the Church of England is no true Church, and therefore must be left, and in this they be Brownists.  Mathe. 
How came these into England?  Phila. 
After this sect had continued in Germany a long time, but not above ten years in any full vigour, 
Gastius de Anab. Exord.  they being suppressed and punished severely by the Princes there; a remnant of them came in two ships into England, 1535. and lurking here a while, were taken and made to recant; others were severely punished, as you may read in your Chronicles, whose dregs other people have sucked in. 
Howes Chron. 1538. Camb. in the life of Q. Eliz.  But in the year 1561. Queen Elizabeth by proclamation commanded them all to departed the land within twenty days, upon pain of imprisonment, and confiscation of goods, whether they were free born or foreigners.  Mathe. 
But what tenets are now peculiar to this sect among us, and your judgement therein?  Phila. 
1. That no children ought to be baptised.  
2. That none are rightly baptised but those that are dipped.  
3. That there ought to be no set form of prayer by the book.  
4. That there should be no distinction between Clergy and the Laity; but all that are gifted may preach and give Sacraments.  
5. That it is not lawful to take an oath, though demanded by the Magistrate.  
6. That no Christian can with a good conscience, execute the office of a Magistrate. All which though I have here and there plainly, though cursorily confuted, yet I shall do it at your request more particularly.  Mathe. 
I pray do so.  Phila. 
First, I shall prove that Infants ought to be baptised. 1. Because it bears analogy with Scripture: for God thought fit in making a Covenant with Abraham, to institute a Sacrament, by which infants as well as elder people, might be admitted into his Church; which Sacrament was Circumcision. Then surely God having by his son Christ abolished Circumcision, would not leave those who are the children of Abraham by faith, Gal. 3.7. without some Sacrament, by which their children also might receive the same benefit, 
Calv. Insti. l. 4. c. 16. part. 6.  unless the Gospel hath less liberty than the Law, which Christ denieth, laying, I am come that ye might have life more abundant, and then surely the means of life also, namely baptism, for circumcision is so called, Col. 2.11, 12. circumcision without hands.  Mathe. 
But baptism of Infants is not where commanded in Scripture.  Phila. 
It is not necessary to be enjoined in so many words, because there is sufficient warrant for it, by bearing a proportion with circumcision, the sign being only changed. In many such cases the Scriptures are silent, leaving men to draw consequences of practice from general propositions. As for example, when Christ saith, except a man be born again, doth he not mean a woman as well as man? or because he said only to his Disciples at his last supper (where there was no woman present) Do ye this in remembrance of me, may we not therefore give the Communion to women without a special warrant, I suppose no wise man will say so. And so also for keeping the Lords day there is no command, nor yet to rebaptize any, which yet the Anabaptists do ordinarily practise.  Mathe. 
But children can make no profession of faith or repentance, as those did that came to John the Baptist, Mat. 3. and therefore are not I think to be baptised.  Phila. 
Yes surely, because they are the seed of such as profess true religion, and so are within the covenant and promise made to the visible Church and her seed in Abraham, Gen. 18.18. In thy seed shall all the nations of the earth be blessed. Which word (nations) compriseth young and old, every one in their model and capacity of blessing; therefore circumcision was the seal of Abraham's faith, 
Rom. 4.11.  which he had before he was circumcised, was given to Isaac as the seal of that faith which he had faederally as the son of Abraham, and was to appear in him actually after his circumcision; and so baptism may be lawfully given to infants now under the Gospel, though they be not circumcised, Rom. 4.11, 16.  Mathe. 
But Christ saith, go teach and baptise, inferring that they should be taught, and be capable of teaching before they be baptised.  Phila. 
No such matter: For that direction of Christ, Mat. 28.19. Go teach all nations baptising them. The word translated (teach) signifieth properly (disciple them) which may be done by this Sacrament of entrance into Christ's school or Church, and therefore teaching is set down by another word after discipling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in verse 20. Teaching them to observe all things whatsoever I have commanded you.  Mathe. 
But we read not of any children baptised in the New Testament.  Phila. 
True, but we read of whole households baptised, as Acts 16.33. the Jailor, and all that belonged to him. Among whom if you will say there were no children, because they are not set down, I reply, there is no women nor servants set down neither, and so then the Jailor was the whole family; and Lydia, and Stephanas, were their whole family. But certainly Paul would have set down the omission of his baptising children, if he had omitted them in those families, since that he is so exact in telling us what households he did baptise. 
1 Cor. 1.14.  And truly if the want of a peculiar command or practice in the New Testament, should exclude Christian children from baptism, we are left in a more uncomfortable estate for our children, than the Jews were. But where the equity of the law remains, there the law is still in force; and where is the same reason, there the same thing may be done for substance, though the circumstance may differ. And I am sure our children have as much need by baptism to have sin washed away, as theirs had by circumcision to have sin cast away.  Mathe. 
But that promise of God, Gen. 17.7. of which circumcision was the seal, was made only to Abraham and his seed by nature.  Phila. 
If it were so, why is it not kept; for the Jews are cast off from being God's people; therefore that everlasting Covenant was and must be understood of Abraham's children by promise, not by nature, and so believers being within the Covenant, may rightly claim the seal of the Covenant for their children; 
Cyp. l. 3. ep. 8. Aug. ep. ad Dard. 57  which seal baptism is to the Christians children, as circumcision was to Jewish, the one corresponding to the other, even as the cloud and the red sea, in which they and their children were all baptised, 1 Cor. 10.1, 
Tertul. de Resur. sarnis.  2. typed our baptism. Beside, is it not reason that those to whom the Kingdom of God belongs, should be received into his Kingdom of grace, the Church. And that children are such, Christ showeth plainly, Mar. 10.14. And that they were little infants it is plain, for he took them in his arms. Nay farther, the Apostle saith, that if one of the parents be a believer, their children are holy, 1 Cor. 7.14. and if so, then surely they are capable of the Sacrament of entrance into the Church: nor are they so called holy, because they are legitimate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or born in wedlock, for so an heathens child may be as holy as they; but holy as heirs to the covenant, the virtue whereof is so powerful, that it can rather entitle a wife, by an husband, or a husband by a wife unto it, and therefore much more the child than contrary.  Mathe. 
Hath baptism of Infants been from the Primitive Church or not?  Phila. 
I conceive it hath, because no man can tell when it began, but we find by all ancient writers and Churches, 
Aug. l. 4. ●● bapt. infant. and l. 10. de gen. ad lit. c. 23.  that it was practised in their times, and things of that nature were always held to be of some decree of a general Council, or else of Apostolical tradition. Some would bear you in hand, that Pope Innocent the third brought it in first, who lived about the year 1213. which is about 356 years since, whereas we read of children's baptism 1000 years before that. For Origen that lived about 226 years after Christ, alleging, Ps. 51.5. 
Orig. in Com. in Ep. ad Rom. cap. 6.  In sin my mother conceived me, saith, that for this cause the Church received a tradition from the Apostles, to baptise children. Many of the ancient Fathers, as Austin and Jerome, mention this custom of the Church against those that denied original sin, 
1 Cor. 15.  as St Paul instanced in the baptising of the dead, to refute those that denied the resurrection. So St Cyprian about the year 250. affirmed that children might be baptised before the eighth day. And the Milevitane Council decreed such to be accursed, that denied children baptism, especially if sick, or in danger of death. And Irenaeus before this the Bishop of Lions, 
Iren. count. Her. cap. 39  the Martyr and Disciple to Polycarpus, who was scholar to Saint John, wrote, that children as well as elder people, were saved by their new birth in Christ (viz.) by water and the spirit. And from those ancient times, look upon all Christian Churches confessions and practice from the beginning, you will find it always in use. As 1. Among the Greeks (who do annually excommunicate the Pope) to whom St Paul was preacher. 2. The Russian punisheth all with death that refuse or deride it, or neglect it, and yet call the Pope an Heretic, which I think they would not do, if they had received baptism from him. To these St Andrew preached. So the Abyssins' and Aethiopians, who received the Gospel by St Matthew. So the Armenian Christians, to whom St Bartholomew brought the blessed tidings of the Gospel. So the captive Christians in Egypt, who received the Gospel by St Mark, and yet have no communion with the Pope. So the Indians to whom St Thomas preached. So did the Britain's, who were taught by Simon, Zelotes, with other sorts of them; and it being so generally received, one may wonder with Erasmus, what devil entered them people that forbade baptising children, which had been evidently done, above 1400 years. Beside, as we find it done long before the Pope's corruptions came in, so we find it still used by those that are reform from Popish doctrines; even the Protestant reform Churches, as you may see in all their Confessions and Articles of Religion, as well in England, as France and Germany, as the French, 
Galatius de exord. Anab. l. 8.  Helvetian, Bohemian, Dutch, Saxon, and Augustan Confessions; all which States and Churches have punished with death those of contrary opinion, that either have denied baptism to children, or rebaptised any. 
Cod. Just. lib. 1. tit. 7.  Justinian the Emperor made it a law. At Vienna they drowned them. England hath burned them.  Mathe. 
But they say that they rebaptize, because they were not rightly baptised before. And they were not rightly baptised, because they dipped them not.  Phila. 
This is indeed one of their tenets, but surely to baptise with (though not in) water, in the name of the Father, the Son, and the Holy Ghost, cannot be denied to be true baptism; the washing, sprinkling, or drenching, is but the circumstance only; and therefore one may fully and rightly be baptised without dipping, as I have already shown you from the original word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which hath divers significations, and signifieth as well to die colours and wash, as well as to dip. And whereas they urge the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in) always to signify (in) because it is said John baptised in Jordan, yet they may find it in the third of Matthew to signify (with) where St John saith of Christ, he shall baptise you with the Holy-Ghost, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and with fire. Beside, they consider not the place where they were so baptised in the Primitive times, which was an hot Country, where it was ordinary for people to wash themselves often in a day; nor the time of the first age of the Church, when they had hardly Churches or Font; nor consider they the multitude of converts, which could not be well baptised, but in places of much water, as Aenon was, where John baptised. If we should use the same way now, and in these cold Countries, it might be the death of many tender creatures. I know they say our children may stay while they be older, Christ was not baptised till he was thirty years of age. But they consider not that Christ could not be baptised sooner, for John was but new sent with commission from God to baptise; nor they perceive not, that by deferring it, that they endanger the child's salvation, it wanting the means appointed, whereby they should be brought to Christ their Saviour.  Mathe. 
Were not these tenets held by some in the Church before Anabaptism sprung up in Germany.  Phila. 
Yes, for about the year 250. after Christ, some taught that all that were baptised by Heretics, aught to be rebaptised by the Orthodox Ministers of the Church; and their reason was, because Heretics themselves had no part in the Church, and therefore could give no baptism. 
Cyprian.  Of this opinion was St Cyprian, a Bishop of Carthage in Africa, martyred in the days of the Emperor Valerian, who beheaded him. Against him Stephanus Bishop of Rome, opposed himself, by calling a Synod at Rome against it, which concluded that according to the tradition and custom of the Church, heretics, and those that were baptised by them, might be received into the Church upon submission and recantation of their errors without rebaptising. And I believe this opinion of Cyprian hath been the ground of the Anabaptists rebaptisation, who will not recant it, 
1. Concil. Nic. Can. ●. 19.  though St Cyprian is reported to have recanted his, which they might well do, if they would distinguish of heretics; for some heretics destroyed the foundation of faith, as the Samosatenians, who said that Christ was not of the substance of the Father, but called the Son of God, only for his virtues. So the Arrians, who denied the consubstantiality and coeternity of Christ with the Father, and such as did deprave the form of baptism, saying, I baptise thee in the name of the Father, by the Son, 
Niceph. hist. l. 10. c. 35.  in the Spirit; the baptism of such indeed is vain, and no baptism; but the baptism of those that hold the foundation of faith, as the Novatians did, but built not rightly upon it, yet kept the true form of baptising: such might be admitted into the Church again, without rebaptisation, because there is but one truth, faith and baptism.  
Again, another error risen up about the year 380. 
Donatus.  by Donatus and his disciples. Donatus was Bishop of Numidia, and held, that the true Church was only among those in Africa that held with him, contrary to that universal donation which God gave to Christ by promise, Psal. 2. I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession; 
Optatus.  whom Optatus Bishop of Milevitane confuted in the time of Valentinian the Emperor. Also this Donatus affirmed, that all that had been baptised in the universal Church, save by those of his party, aught to be rebaptised; whose error the Anabaptists still follow. These were worse than the other; for they were not only schismatics, but heretics also; for they denied that Article of the Creed, which confesseth the Church Catholic; yet our Brownists and Anabaptists in these latter times follow their steps, by refusing communion with the Church of England, and in their uncharitable censures, of all that are not of their party; 
Aug. ep. 50.  as also in defacing the Churches, and breaking down Communion Tables: for a third error sprung up 1525. by the Anabaptists in Germany, of whom I have spoken already. They held that children ought not to be baptised till they came to ripe age, and can give account of their faith. These are very deeply plunged in this old error, yea, more than any of the former; for they not only nullify all baptism by Papists or Protestants, but deny baptism to infants also, which neither the Novatians nor Donatists did.  Mathe. 
But what say you to the third tenet, That there ought to be no set form of Prayer or Liturgy in the Church.  Phila. 
I shall prove that such set forms may be in the Church. 1. By Scriptures. 2. Antiquity. And 3. By reason. 1. By Scriptures. 
Liturgy proved lawful.  God set a form of blessing the people, Num. 6.23. So of confession, Deut. 26.5. and of prayer, Hos. 14.2. and Joel 2.17. And therefore the Church may imitate God in this, she having the spirit of supplication poured upon her, though such forms be not indicted to her by immediate infusion. Beside, we find in Scriptures, that holy men of themselves did without any prescription from God, set down forms of prayer and praises, as Moses, Num. 10.35, 36. and David set Psalms to be sung at certain times, as Psal. 92. a song for the Sabbath day, and Psal. 102. is a Psalm for the afflicted. So we find some called Psalms of degrees, which they sung when the Priests went up the steps to the Temple. This they did, and yet no doubt could pray by the spirit also. In the New Testament also, 
Cyp. de orat. dom.  Christ not only set us a rule to pray by, Mat. 6.9. but as a form to use, Luke 11.2. When ye pray, say our Father, etc. And Christ used a form thrice, saying the same words, Mat. 26.39. So the Apostle used a form, saying, The grace of the Lord Jesus Christ be with you, and so in many Epistles.  
2. It may be proved by antiquity, and modern history, that the Churches from the Apostles, had set forms, that they might with one mind, and one mouth glorify God, Rom. 15.6. And some think that the form of sound words committed to Timothy, was some symbol of faith, or form of Liturgy. But however it is plain, that in the first hundred years, 
Victorinus Sciaticus in praef. Laturg. Clem in Epi. ad Corinth. Hegesippus.  both the Greek and Latin, East and West Church had set forms, which some writ they received from the Apostles. And surely James chosen Bishop of Jerusalem, by the Apostles, had not the name of Liturgus given him for nothing; some say from a Liturgy that he composed. So likewise in the next age we find, that the Christians met every Lord's day, and had certain select places of scripture read to them, and had common prayers, beside the ministers particular conceived prayer, and also sung Psalms. So Ignatius writing to the Magnesians (an Epistle generally confessed to be his) saith, 
Just Mart. apol. 2. ad. Antoninum Imperat.  and chargeth them to meet all in one place, and to have one common prayer, and to meet in one faith, and one hope, unblameable in Jesus Christ, and so to run, as if all were but one to the Church, as to one Altar, and one Jesus Christ. This man suffered martyrdom in the year 107. after Christ. And as in the former times they had their common prayers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tertul. apol. c. 30.  so they had also prescribed prayers, as appears in the forms of their prayers for Emperors, recited by Tertullian, and the short antiphonas and responsories which we find in St Cyprians, which are retained in our Liturgies to this time, 
Magd. hist. cent. 3.  (viz.) Lift up your hearts, saith the Minister at the Communion, the people answered We lift them up to the Lord. He lived about the year 250.  
Then next in the time of Constantine the great, about 300. and odd years after Christ. He commanded prayers to be made in a set form for the welfare of the Empire, 
Euse. Eccl. hist. lib. 4. c. 19  and the propagation of the Gospel, and thanksgivings, for that God had given him victory over all the tyrants and persecuters of the Church; and he himself made a form for his soldiers to say every day.  
And farther, the Council of Laodicea, about 368. called after the death of Jovinian the Emperor, set down rules that one and the same service should be used morning and evening. And when some began to make use of extempore prayers of their own, and left the common forms, than the Milevitane Council assembled afterward in the reign of Arcadius, about some 400 years after Christ, whereof St Austin Bishop of Hippo, was precedent, and wherein the heretics, Pelagius and Caelestius (who held that man had power and free will to do good without the support of grace) were sufficiently confuted. This Council I say made orders, that none should in the Churches use any other prayers, but those that were composed by the Synod; and gives this reason, lest some by ignorance, or want of care, might utter something in the Church that might be dissonant from the Catholic faith; to which order not only Presbyters, but also Bishops, were to be subject.  
After this in the next age Basil and Ambrose, chrysostom makes Liturgies for their Churches. And in the next age Gregory and Isidore did the like, by collecting from former Liturgies; which kind of form Calvin himself approveth, and wisheth that there might be such a form, from which no Minister might departed.  Mathe. 
Yet Calvin and his followers are against the Liturgy and discipline of the Church of England, though it be a reformed Church, even as the Papists are against Luther and him.  Phila. 
It is true, 
Mr calvin's Reformation.  yet both Luther and he have been great refiners of Christian Religion from dross and rust of superstition which cleaved thereunto, and mud, which it collected by running through the dirty channels of Rome, that spiritual Babylon. It is true, that he being bred to the Civil Law, yet studied Divinity, wherein he proved a great proficient, as by his writings appeareth; in all which he consenteth with the Protestant truth professed. He having occasion to leave France, came to Geneva, which City had lately been abandoned by the Bishop and Clergy thereof, for fear of the people who began to rise against the popish religion there. Their civil government was by Magistrates chosen yearly by the people; and for Church-government they had then agreed upon none: but they chose Calvin for their Preacher, and Divinity Lecturer. He with two other Ministers, persuaded with some ado, the people to bind themselves solemnly by oath. First, never to admit Popery again. And secondly, to obey such orders, in the exercise of Religion, as himself and the other two had contrived according to the Word of God. They consented, and yet within a little while repent of it. And because Calvin and the other two Ministers would not administer the Communion to those that denied quiet obedience, according to their oath; those three, Calvin and his two associates were banished the Town; but within a few years they called him in again. He told them, that if he undertook to be their Pastor, they must admit a complete form of Church Discipline, and should be sworn for ever to observe it. The order was, that there should be an Ecclesiastical Court erected, which should be always standing, that should consist of one Clergy man certain, and two Lay men annually chosen, which seemed much to content the people, they being always to have the more voices; but Calvin knew that the Ministers had odds enough, having both art, learning, and the tongue of persuasion. At last the people many of them disliked it, and thought it no better than popish tyranny, and imagined that Calvin had done all this to please his fantasy; as Apelles, that pretended to draw the picture of Venus, and made it like his beloved Cratina: Yet considering the time and place, I see not what more acceptable government he could have set up; therefore those people thought it better to condescend to him, than to dismiss him to their own infamy, since they had so importunately recalled him to them; yet not many years after, the Consistory or Ecclesiastical Court, having excommunicated Bertelier, the Senate of the Town releaseth him under their common seal. But Calvin resolved to withstand that decree, at least by refusing to absolve or give the Sacrament to Bertelier, which he resolutely did not, and in the afternoon on the Lord's day, after his sermon, took his leave of them, saying, I commend you to God, and to the word of his grace, and so bid them farewell. They of Geneva sent to the Helvetian Churches, for their judgement in calvin's discipline, and whether they might better change then hold it. It was answered, that their ordinances were godly, and inclined toward the Scripture; and that they were better to hold them, then to change; so Mr calvin's discipline was accepted. And as his name grew famous, so was his discipline taken up by the French reformed Churches, and Scotland; and by some exalted in their Sermons so high, that they have said, that a Minister with his Eldership, hath power given from God to excommunicate even Kings and Princes. Beza and Erastus hath canvased this point of discipline. The first saith, that excommunication is a most necessary discipline; and Erastus denieth the necessity of Lay Elders, to be Ministers thereof. By others it hath been cried up for the Lords discipline, 
Mart. Marpr. in l. 3. p. 8.  yea, and that all Christian Churches ought to receive it, whether the governors of it will or not. And England hath been threatened by libels, that since the Brethren cannot prevail by Petition, to Prince, Parliament and Council, we must thank ourselves if such means be used to bring in discipline, as will make all our hearts to ache. And I believe such hath been used of late years; but the disciplinarians have been prevented of their end, by men of an higher genius than they have. But this hath been the Helena that hath caused so much sharp contentions.  Mathe. 
It seemeth that Calvin's discipline aimed at a parity of Clergy and Laity, which is the fourth point held by the Anabaptists, of which I desire your judgement.  Phila. 
Calvin did indeed make them equal in censuring others by his discipline, but not as the Anabaptists do; for they would have no distinction between Clergy and Laymen, no, not in exercising the ministerial office, but that all men perform it that will, if gifted. But God hath distinguished them, as he did Aaron from the Levites, and the Levites from the Laity: yea, before the Law there was that distinction; Melchisedech was the Priest of the high God; and it seems very nature taught it; for Jethro was Priest of Midian: And Egypt had Priests too, distinct from other men. And Christ said to his disciples, go (ye) and teach all nations. And St Paul doth plainly distinguish between the Pastor and flock, Acts 20.28. and saith, they that are taught should communicate to the teacher, Gal. 6.6. for all the body must not be an eye or tongue. Methinks the judgement that God hath showed upon men usurping that office, should be enough to convince the evil of this opinion, as upon Corah, Dathan, and Abiram, Numb. 16.31. Upon Miriam, Vzza, 2 Sam. 6.7. and Vzziah, 2 Chro. 26.21.  Mathe. 
They say there is no difference between a gifted Layman, and a Clergyman, but only ordination which adds no power to a man.  Phila. 
Yes, it doth; for though sufficiency, or rather competency of gifts may enable a man to the office, yet that ability cannot authorise him to perform the ministry, and therefore he is to look for an outward calling by his superior; 
Rom. 10.15.  for how can they preach unless they be sent. Now they must be sent by such, who by a continued succession from the Apostles, can derive their ordinations, 
Helver. post c. 18. Bohem. Confess. c. 9 Aug. Confess. art 14. Wittemb. Con. art. 20. Bern. in Cant.  which was long before the Church of Rome fell from the faith, even 1600 years ago; which calling of Ministers hath been followed by England, and the reformed Church, who will suffer none to meddle with the administration of holy things, without constitution. Against whom St Bernard speaks well, saying, They become masters of the unlearned before they have been scholars of the learned; and so are more ready to speak, then to hear, and apt to teach that they never learned, and pour out, before they have any thing poured into them. It is true, that it is prophesied, Joel 2.28. I will pour out my spirit upon all flesh, yet that was not meant upon all alike; for when it was fulfilled in Acts 2.15. it was not given to all, but to the Apostles only: yet there was under the Gospel a greater measure of knowledge given to teachers and hearers, then under the Law, yet it followeth not that all sheep should be shepherds. So we read of some extraordinarily called, as Amos was an Herdsman; but such things cannot be brought into ordinary imitation, no more than soldiers can expect to batter down walls with rams horns, or rout their enemies with breaking of pitchers, as Gideon did the Midianites. But if Anabaptists calling to preach, be ordinary, let them prove it by Scripture; if immediate from God, by a miracle.  Mathe. 
I remember for the fifth Question, about an oath you have in some measure satisfied me, yet I shall be willing to hear farther of the lawfulness of it.  Phila. 
Surely if it be a part of God's worship, as I have proved, then sure it may be taken. 2. It may be and aught to be the end of controversy, saith St Paul. God commands it, 
Heb. ●●●.  Deut. 6.13. and the 10.20. and rewards are promised for so doing in truth, righteousness and judgement, Jer. 4.2. See Jer. 12.16. and Psal. 63.11. It is Christ saith, Mat. 5. swear not at all; but that is meant by ordinary and customary swearing, common in those times, not religious oaths, 
Calvin instr. count. Anab.  but swearing by the creatures. I know the chief they deny, is called ex officio, whereby in a criminal business one is bound even to betray himself: yet God imposed this upon the Jews, 
Exod. 22.11.  and Christ obeyed it before the High Priest, Mat. 26.63, etc. It is meant that by law no man is bound to betray himself, true, but that is to go to the Magistrate, and accuse himself: but if he be brought to him, and urged by oath to clear, or else to betray himself, I know not how he can refuse it.  Mathe. 
Concerning the lawfulness of taking upon a man the office of a Magistrate, which is the sixth Question, hath been declared before, except you please to add any thing more.  Phila. 
I say no more, but I think with St Peter and St jude, that such are presumptuous and self-willed, and under a show of humility and declining authority, 
Calv. instr. adv. Anab.  do despise government and dominion, because as they despair to attain dignity themselves, they would have them despised that have it; but such saith St jude shall perish in their own corruptions. 
Deut. 17.8.  For Magistracy was ordained of God to decide controversies, to punish the evil, and maintain the good, Rom. 13. and we have as much need of them among Christians, as the Jews ever had, because the same lusts do strive in our members, whereby we should be too apt to transgress both Law and Gospel, by avenging ourselves, 
Rom. 13.  if there were not a magistrate appointed to be the avenger of wrath. Beside, we find God to abet magistrates both by his title given to them, Gods, and also by his providential presence among them, Psa. 82.1, 6. and by his direction of them in the execution of their office, saying, you judge not for man, but for the Lord, who is with you in judgement, 2 Chron. 19.6, 7. As also by a blessing promised to the Church by them, Isa. 49.23. King's shall be thy nursing fathers, and to want magistrates, hath been threatened as a great judgement to a land, as judg. 17.6. Isa. 3.2. Hosea 3.4. and though the Anabaptists would persuade you, that the reason of magistrates being over the Jews was, because they were a stubborn people; yet if you examine the Anabaptists seditions and tumults, you will find them to have as much need of governors, as any people; for their commotions in Germany have been the death of one hundred and fifty thousands; 
Portanus Catal. Heres.  and at any time if they got any peace or security, even nature and reason leads them to set up a superior, 
Lamb. Hort. p. 31.  and so john of Leyden was made King of Zion by themselves, and one Cniperdolling, and Tuscocuver, false Prophets. And beside, we find the authority of Magistrates, though heathens, established by the Gospel, Tit. 3.1. and Christians charged to pray for them, 1 Tim. 2.1. and therefore certainly their office is lawful, since we must pray for them, that we may live a godly and a peaceable life in all godliness and honesty. And therefore much more may Christians have, and pray for their proper magistrates; 
Psal. 2.  and Christian men may entertain the office of a magistrate, and be not only subject to Christ's sceptre, but also may be a great means to advance the Kingdom of Christ. And though Christ say my Kingdom is not of this world, yet he means only that his Kingdom is spiritual, ruling in the hearts of men, or glorious in heaven, not on earth; not by that speech intending that Kings should have no temporal government, no more than he intends that Christians should have neither houses nor lands, because the Foxes had holes, and the birds had nests, but he had not where to lay his head. And what though Christ refused to be made a King, so to be a Judge between brethren, nor to condemn the woman taken in adultery, yet those acts of Christ warrants no man to refuse magistracy. For first, Christ refused to be made a King, because the Messiah Kingdom was not to be temporal; and also because Judea's Kingdom by God's permission, was swallowed by the Roman conquest, and turned into provinces. Likewise if he had accepted of it, the people had no power to perform it, but he had made himself and them guilty of sedition, and so brought scandal upon the Gospel, and the people's lives to danger, if not destruction. Beside, he came to be as a servant, not a King, and therefore in accepting Kingship, he had overthrown his own design: so he refused to judge between the two brethren, 
Luke 12.13.  because he was not called thereunto; for saith he, who made me a judge, or a divider; not but that it was a blessed office to make peace, Mat. 5.9. and warrantable enough to end controversies, in St Paul's judgement, 1 Cor. 6.2. But Christ was not sent to that end, and therefore refused to do it, teaching us ministers especially to follow our calling, and all men not to meddle in secular affairs without lawful commission. And again, he refused to judge the woman taken in adultery. First to avoid the Pharisees snare laid to catch him, either as a contemner of Moses Law, if he had not concluded her worthy of death, or a usurper of Judicature, if he had authoritatively condemned her; he therefore evades it, by putting them in mind of their own sins. I know some of them do farther object, that we read of none in the New Testament that took secular offices upon them, yet that will not prove there was none. It is sufficient that we read of men in great office called to Christianity, and yet do not read that they left their offices for all that, but as St Paul adviseth, that every man continue in that wherein he was called; as the Eunuch, Nicodemus, Theophilus a great man of Antioch, Publius the governor of Malta, Sergius Paulus the Deputy of Paphos, Erastus the Chamberlain: But if there were none such to be found, yet Christ subjecting himself to Caesar's tribute, and pilate's judgement, argueth magistracy lawful enough. To confirm you farther herein, you may observe the practice of magistracy, and the approbation of the office in the Confessions and Articles of all Christian Churches.  Mathe. 
Have these been only the disturbers of the Protestant Religion in England?  Phila. 
No, I believe you hear of many more abroad, yet all of them hold somewhat of the Anabaptists opinions or the Papists.  Mathe. 
I have heard of Brownists, Separatists, Arminians, Socinians, Familists, soul-Sleepers, Millenaries, Levellers, Independents, Seekers and Shakers', of whom I desire to be informed.  Phila. 
The Brownists next to the Anabaptists, 
Brownists.  have much troubled the Church. They are called so of one Robert Brown, who was Schoolmaster of the Free School of St Olaves in Soathwark, 
Vid. Mr Giffords' Treause.  and dreamt like a Donatist, of a singular separated Church from the Catholic, and imagined he must erect it or separate from the English Church. Mr Fox that writ the martyrology, looked upon him as one that would set the Church on fire; yet he found followers, and preached to them in a gravel pit about Islington. He departed our of England, but returned again, and repent, and died a member of the Church of England, and Parson of a Church in Northamptonshire, and if I mistake not, was called A-Church; and if so, than he that would be of no Church, died Parson of A-Church. But he had poisoned many which proved Separatists, not only from the Church of England, and all other reformed Churches, but even one from another, as the two Jonson's did; 
Profane Schismat. p. 60.  the younger libelling upon the Elder in print, with many opprobries; the elder cursed his brother and father with all the curses of God's book. This separation they confirmed with excommunications, nor would Francis be reconciled to his father at his death, but sent him even to his grave with the curse. These in their separation agree with the old Donatists, and new Anabaptists, in conceiving that they be only the true Church, and that the Gospel is preached no where, nor by any truly but themselves, and therefore will receive the Communion with no other; and they that have gifts may preach; and that in the Church there ought to be a parity; and will not serve God in Churches, because they have been defiled with Popery; as if the Babylonish garment, and the gold of Jericho, may not be consecrate to God, though it have been to an Idol, since the earth is the Lords, and the fullness thereof. We are by nature worse than any Church can be made, yet God accounts us holy when we are dedicated to him. St Paul did not think himself the worse defiled, because he sailed in the ship called Castor and Pollux, two of the heathens gods. They will not say the Lords Prayer, nor endure spiritual governors, nor allow payment of tithes, though God did, and neither Christ nor his Apostles gainsaid it. 
1 Cor. 11.8.  Nor do they love any ancient customs of the Church, as Fonts, nor Churches themselves, which they call steeple houses, nor bells, nor Organs. It may be they would be called together like the Turks, by a Crier on the top of their Meschilis; or as some Sects have been by a great Horn. Or had rather sing out of tune, then be directed to make a comely symphony. I have read of a people that love to do the best things in the worst manner; 
Herodot. hist.  as to make their mortar with their hands, and mould their bread with their feet. They are very erroneous about God's attributes, accounting some of them not essential; as that love is not of the being of God, but that the same love is also in us, 
1 John.  yet St John saith, that God is love. Yet are they very uncharitable in not suffering husband and wife to forgive each other a fault of incontinence, though willing to live together, but will excommunicate the innocent party, if the or she do forgive. Yet sure God gives such an example, Jer. 3.1. in a higher case of mercy in himself, though he alloweth not that a woman divorced and marrying another, should be received again of the first husband; but showeth, that he having not divorced the Church of Israel, he would receive her again, though she had spiritually committed adultery with Idols. They be extreme virulent railers upon our Church and all her Rites; so you may know their spirit by their tongues, and from whence it is fired. They magnify their own Sect, as Simon Magus was by the Samaritans to be the great power of God: 
Proph. Schism. p. 76.  but I leave them to canvasse one another, as Mr John doth Mr Robinson and and his Deacon, whom he calls Noddies, Nabalites, Doegs, Pharisees, Shimeites, etc. They also pretend Scripture, for that which Scripture never allowed: as to have ordination and excommunication by the multitude: that the people should choose their Pastor: that a Pastor and a Doctor distinct in office, should belong to every Assembly. They avoid our Congregations as profane, 
Proph. Schism of the Brownists. p. 20. p. 27 30.39.  but let who will look into their profaneness and equivocations to excuse wickedness, and let him forsake the English Church if he can. Their singing is confused, and yet not every day a new song, and so the spirit is confined in their Psalms, for which they condemn set forms of prayer. Their prophesying is but censuring other Churches, sometimes applauding, 
S● Mr Simson complains of Mr Answ. Church.  and sometime contradicting one another, and by that have been divided into divers sorts, and called by divers names, as Barronists, Wilkinsonians, Johnsonians, Ainsworthians, Robinsonians. They have been noted to be extreme in correction of their servant-maids, yea, 
The story of Stedley and Mansfeld.  their wives with as much undecency as severity. But I will not trouble myself nor you with such relations, but rather desire you to take heed of Schism and Heresy. 1. Because of the evil of it in itself. 2. Because of the punishment God hath brought upon such.  Mathe. 
I pray let me know that.  Phila. 
First, Heresy and Schism is a greater sin against humane society, than murder, for that destroyeth but some men, but Heresy and Schism destroyeth, or endeavoureth to destroy the Church. 2. Murder can but destroy the body, but this the soul. Murder destroys only natural life; but this destroyeth life spiritual and eternal. Beside, Heresy rends a man from the truth, and Schism from the communion of the Church, and so breaks the bond of unity and charity, by which God is forsaken as well as the Church: and if they think to maintain these rents they have made from the Church of England to be lawful, let them tell you what Church hath less error, or less evil manners, and yet maintains none, either by her doctrine or authority, I believe they will find even the Church of Corinth, and many of the Churches of lesser Asia, to be guilty of greater error and worse manners, than the Church of England was, when they separated from it; and yet Paul calls one the Church of God, and Christ in the Revelation doth call the other Churches: yet these men while they condemn the Church of England of tyranny, they have been more cruel to themselves by separation, than the Church could be, or was by excommunication.  Mathe. 
I pray before you tell me of their punishments, let me know what other kind of Sectaries have vexed the Church.  Phila. 
Papists when they were in authority they persecuted the Church, when they were suppressed, 
Papists.  then secretly they corrupt the Church. By Papists I mean not the old before the Trent Council (or rather Conventicle) begun in the year 1546. in the time of Pope Paulus the third, though they were bad enough, but the Papists that sprung up since, because they have brought in new errors, as other new Sectaries have done. As 1. Concerning free will, that it works by itself with grace in our conversion, though the Apostle saith, that the natural man receiveth not the things of God. 2. 
1 Cor. 2.14.  They say original sin is quite taken away in baptism, so that it ceaseth to be sin, yet St. Paul saith, that when he doth that which is evil, it is by sin that dwelleth in him, Rom. 7.17. So they hold, that the certainty of salvation depends only upon hope, not on faith, contrary to John 1.12. saying, Christ gave them power to be made the sons of God that believed on his name. They say the merit of Christ's death and obedience is our satisfaction, not our righteousness; but Paul saith he was made to us righteousness, and made sin for us, that we might be made the righteousness of God in him. So they say we are justified by a general faith of apprehension, by which we believe the Scriptures to be true; but Paul saith, by a particular faith of application of Christ and all his merits to ourselves, as Gal. 2.20. who died for me, and gave himself for me. So they say a man is not justified by faith alone, but by other virtues; but Paul saith we are justified by faith without the deeds of the Law; for indeed good works do but justify our faith, not us; nor do they justify us as a cause, but are signs and fruits of our justification. So they say a man may merit at God's hands, because God hath promised to reward us, and Christ hath deserved that out works should merit; but Paul refuseth all for Christ's merits, and desireth only to be found in him, Phil. 3.9. and not in his own righteousness. So they say that Christ hath satisfied for our sins, and eternal punishment belonging to them, but the temporal we must satisfy in this world, or in purgatory. It is true, we must satisfy men for wrongs done, this is but a civil satisfaction. So we must satisfy the Church by some testimony of repentance, if we have offended the Church, but we know of none we can make to God, but only in Christ: and for purgatory after life, we find none in Scripture, but believe as death leaves us, so judgement finds us. So they talk much of traditions to be believed as necessary to salvation, because the Apostle bids the Thessalonians to hold fast the traditions which they had been taught, 
2 Thes. 2.14.  whether by word, or by our Epistle. But then they ought to prove to us, that the traditions which they would have us receive, are such as were delivered of Christ to his Apostles, or from the Apostles to the Church; 
2 Tim. 3.16.  or else give us leave only to hold, that the Scriptures alone hold forth to us all things necessary to salvation. So they hold vows of things not commanded, are a part of God's worship; such as is a vowed single life, wilful poverty, and blind regular obedience, which destroy Christian Liberty; and therefore till they prove such things commanded in Scripture, they must give us leave to hold only our vow in baptism, and to reject the other as humane inventions of seducing spirits, spoken against, 1 Tim. 4.1, 2, 3. So they hold the worshipping of images to be a religious work; but that is forbidden in the second Commandment, which they have taken away and divided the tenth into two, 
Pascha Raubertus first sets it forth in lib de Corp. Christi & sang cap 14. joannes Diaconus in vita Grego. 1. Legend of Simeon Metaphrastes in vit. Arsenii.  the better to bring the people to image-worshipping. So they hold Christ to be bodily present in the Communion Bread and Wine; a strange opinion, which was at first but at School-Question; afterward maintained by tales and fictions of Christ appearing in the Sacrament like a little child. A shameful opinion to subject Christ to oral eating, and guttural swallo wing. True it is that Christ is really there present in a spiritual and mystical manner in a Sacramental relation to the signs, and by faith to the believing receivers: yet I know the Church of Rome hath peremptorily condemned them for heretics, that would not hold the bodily presence. For Pope Leo the ninth, and Victor the second, and Nicolaus the second, called Councils against Berengarius, who had disproved it by Aug. and Scotus. Yet Pope Innocent the third in his Conventicle of Lateran, gave it the name of Transubstantiation, and ratified the doctrine thereof, and hath been the destruction of many a godly Martyr's life, in the time of Queen Mary. So they call the Lords Supper a sacrifice, which they call the Mass, and it serves for the quick and dead with them. But it is not properly so called, but only as it is a memorial of Christ's offering up himself, or because then we do in Christ offer up ourselves a living sacrifice, or because we make an offering at that time for the Minister and the poor. So they make fasting itself a part of God's worship, 
Rom. 14.17.  whereas the Kingdom of God consisteth not in meat or drink, nor in fasting from it, though temperance is a good virtue in a Christian; but to set up a necessity of formal fasting, as a piece of Religion; or to set fasting in abstaining from flesh for conscience sake, and yet at the same time to eat that which is far more delicious, is mere hypocrisy; yet we agree in the end of fasting, that it is profitable to make the soul more attentive in God's service, that the rebelliousness of our flesh may be subdued, and to profess our unworthiness of God's creatures, and to testify in humiliation for the aversion of judgements, which we either feel or fear. So they teach that a man may not only do all the Commandments of God, but also do more than they require, which they call works of supererrogation. But it is said, that by nature we are not subject to the law, neither indeed can be; 
Rom. 8.7.  and by grace we cannot do it of ourselves, but Christ is the end of the Law to them that believe; and so we do the law only by faith in Christ, 
Gal. 2.16.  and thereby are justified. Again, they adore and worship Saints, and yet they know not what knowledge the Saints have of them. 
Isa. 63.16.  Abraham is ignorant of us, and Israel doth not acknowledge us, said Isaiah. We may have a reverend remembrance of them, and give God thanks for their patterns and lights of godliness to us, and we ought to imitate their examples; but to give them civil worship now they are absent, is simpleness, and to give them religious worship, is idolatry. I know they pretend they intercede for us, and present men's prayers to God, which if it could be proved, it might persuade some men to give them a petition in special, as to a King's favourite to prefer our suits. But we know of no mediator between God and man, but the man Christ Jesus. So they say that if one believe the general points of faith, it is enough; we are for the doctrines built thereupon, to believe as the Church believes, which belief is called implicit faith. It is true, that at first we do assent to truth out of respect and regard to the Church that relates it; as the Samaritans did believe at first for the woman's sake, but at last for Christ's sake. So they hold praying for the dead, 
John 4.42.  because they hold also there is a purgatory, where men are purged by pains, which satisfy for venial sins, and for their temporal punishment of their mortal sins. But we know of but one satisfaction for sin, the least of which we cannot be freed from but by the infinite merit of the blood of Jesus Christ: therefore no particular man being dead, can lawfully be prayed for, because he is determined of God in his condition. So they hold the Pope supreme over all causes and persons, Kings and Bishops, and all because he was they say, Peter's successor; yet Peter was not Bishop of Rome, and so his succession is surreptitious; nor would the Greek Church ever acknowledge the Pope of Rome to be supreme, but only the Bishop of the chief See, because Rome was the imperial City. So they say that Sacraments do not only represent to us Christ and his benefits, and instruments whereby God conveys them to us, but also that they have a physical force to give grace; and also that the very administration giveth grace as it is a work done, which doth much invade God's prorogative. So they make repentance a meritorious cause of remission of sin; but how can a temporal penance, or a finite sorrow merit for an infinite transgression; let them show that, and they shall make many an Esau glad, and a sullen Ahab to rejoice.  
The next turbulent people are the Papists called Jesuits. 
Jesuits.  Their order began in the time of Pope Vrban the fift. Their patron or founder, was Ignatius Loyala, a Spanish soldier; they pretend to Visions and Revelations, like the Anabaptists, and say that the Virgin Mary appeared to this Ignatius with Jesus in her arms, and persuaded him to erect this order, upon which it seems they call themselves Jesuits, though they supplant his Gospel wheresoever they come. This order was confirmed by Pope Paul the third; and Pope Gregory the thirteenth gave them a place in Rome to build them a Collegde, which cost a vast sum of money. 
Some say 25 tun of gold.  They have a Governor called their General, who hath power to command them what he please, and they respect his commands as divine oracles, and to send abroad his Emissaries, who transform themselves like Proteus, into all shapes of professions to do mischief. Their errors are very destructive to policy and piety: for they hold the oath of allegiance unlawful, but lawful to lay violent hands on Kings and Princes, 
Vid. Mariana, adv Anticot.  if the Pope do but frown upon them by his curse or excommunication. They say that the Pope is only a Bishop by divine right, and that all Bishops hold their power and office from him. But some Cardinals and Bishops that be Papists, 
Vid. Hist. of the Council of Trent.  are not of that mind, but hold just contrary. These are by their learning the chief maintainers of Antichrist, and all its abominations, 
Index Expurg.  and have corrupted the writings of the Fathers, and makes them speak what they list. They have been the fathers of all foul plots and treasons: the most vile cozening impostors that ever were, as you may read of their presenting the head of a dead man to the King of the Georgians, 
Hist. of Grego. Hieromonachus 1626.  making him to believe that it was his mother's head, who was taken and slain by the Persians, because she spoke against Mahomet.  
Another disturber of the Church's peace in these latter times, were the Familists, 
Familists.  whose patron or founder was David George of Delfe, who called himself John of Bridges, and affirmed that he was the true David that should restore the Kingdom to Israel. That the Scriptures were only to keep men in order till his coming, but he was able by his doctrine to save those that would believe him; and that he was the right Messiah, and that the spirit of Christ was given to him; and that the Church of Christ must not be built up by patience and suffering, but meekness and love; and that whosoever spoke against his doctrine, should never be forgiven. He died in August 1556. though he had promised he should never die. After him appeared Henry Nicolas, born at Amstelrodam in Holland, who maintained the same doctrine in his own name. He was called the New man, or the Holy nature. 
Vid. Disco. of Anab. errors p. 89.  They teach that Adam's state of perfection may be attained in this life; and that all of their Family of Love, are as innocent as ever Adam was; and that the resurrection of the body is fulfilled in them, and they acknowledge no other, like Hymeneus and Philetus, 2 Tim. 2.17. His followers accounted him the Son of God that was to come to judge the world, and whosoever obeyeth not his doctrine shall be rooted out; and that their Family of Love shall possess the earth, and their posterity shall remain for ever. He made himself a greater light than Christ, and said that in his light Christ was perfected; and that he was codeified in God, and God hominified in him, and this they count the everlasting Gospel spoken of, Rev. 11.15. They said the speech of Christ was made good in H.N. I must walk to day and to morrow, 
Luke 13.32.  and the third day I shall be perfected; that is, by to day is meant the time of Christ; by to morrow the time of the Romish Religion, and by the third day the time of H.N. and his Family. If you demand how this Sect came into England, I answer, by those that translated the book of David, George called the Wonder Book, and H. N. his book called the Gospel of the Kingdom. So did one Christopher Viret a Joiner in Southwark, in Queen Mary's days, translated some of them out of Dutch into English. If you desire to know more of their blasphemous and abominable errors, you may read their confession set down by Mr Knewstub, and Henock Claphams' book, 
Mr Knewstub Conf.  called the error of the right hand, and of the left. They be made up of many heresies; their conversation is full of uncleanness; they partake with the old Adamites, of whom St Augustine writeth, who in their Conventicles or Paradise, made warm by stoves, they exercise the rites of their religion in praying, hearing of sermons, 
Lamb. Horten. p. 53. Gaftius p. 222.  and receiving the Communion all naked, both men and women. Some of these have begun to practise their naked truth (as they call it) here in England, since the year 1642.  Mathe. 
But it may be, Sir, I shall not find these books, and so shall not be able to discover them when they speak, and therefore I pray tell me some of their errors which you can remember.  Phil. 
They say every one of their congregation is as perfect as Christ, 
Familists opinions.  or else he is a devil; the latter part whereof, I do believe. Also that it is lawful to do whatsoever the higher power commands, though it be against God's command. Herein they perform blind obedience like Papists, and the Jesuits Novices. If a man do so, how doth he forsake his father and mother for Christ. Or why said the Apostles to the higher powers, that it was more fit to obey God then man. So they affirm, that in saying God the Father, God the Son, and God the Holy Ghost, we acknowledge three Gods; not perceiving we call them so, because they are all but one God in essence, 
1 John 5.7.  though three distinct persons. Here they smell of the old heresy of Noetians, that held there was but one person in the Godhead, as the Socinians do now. They say there is no other heaven nor hell, than in this world among us. What place then is that to which Christ is gone before to prepare for us? or that fire foretold of Christ, into which wicked men must departed? So that they are not bound to give alms but to their own Sect, yet St Paul saith, do good to all. So that there ought to be no contrary both to the Law and Gospel practice in all ages; that there was a world before Adam's time: this is to be wise above what is written. So that they ought not to bury their dead, because it is said, let the dead bury their dead; 
Mat. 8.22.  which he spoke not as to have the dead neglected, nor despising those that did that charitable work, but to warn him that he out of too much care of worldly ceremonies, neglect not the blessed state of life, to which Christ called him, saying, follow me. Also, that they need not say David's prayers, because they have no sin; but St John saith, 
1 John.  such deceive themselves, and the truth is not in them.  
But farther, they have blasphemous opinions concerning God; as that God hath no other Deity in himself, but such as men partake of in this life. 
2 Pet. 1.4.  Indeed we are said to partake of the divine nature, but that is not by the participation of equality, but of quality, both of grace and glory, not of the divine essence, but the holy disposition or conditions thereof. So they hold that Christ is not a person God and man, but an estate or condition in men, common to them only who have received the doctrine of Henry Nicholas. So they say that Adam was all that God was, and God all that Adam was, as if God communicated his whole essence to Adam as to Christ, which no man can well believe. Again, they would have none baptised till they be thirty years old. Indeed Christ was not, nor could not till there was one sent to baptise (namely) John the Baptist. They say there was no truth preached since the Apostles times; yes, even that which they have often heard, but perverted, because they did not entertain it in a love thereof, and so God hath given them up to delusions. So they affirm, that the resurrection of the body is only a rising from sin and wickedness. But St John tells us of another, 
Rev. 20.5, 6.  Rev. 20.6. as well as St Paul in the 1 Cor. 15. They account marriage whoredom, where the parties married have not true faith. Yet surely it is more holy than the copulation of H. N. with the three women in his house, clothed all alike, and called his Wife, Sister, and Cousin; which Cousin falling sick, confessed that he had made unlawful use of her body, and made her believe she should never die. The Governor hearing of it, came to apprehend him, but the unclean bird was fled, so the Governor seized on his nest in the year 1556. even when H. N. was fifty seven years of age, 
Knewstub. p. 15.27.  older than wiser. As for their high conceits of H. N. that he could no more err then Christ; and of their great opinions of their illuminated elders, I refer you to authors. 
Knewstub. p. 15.27.   Mathe. 
Who else hath disturbed the Protestant Church?  Phila. 
The Antinomians, so called, 
Antinomians.  because they hold that there is no use of the Law under the Gospel. Some say the first author of this Sect was one John Agricola of Isleby, who set forth his opinions, 1535. But the first that appeared here, was John Eton, Curate of St Katherine Colemans' Parish in London. He writ the book called the Hony-comb, wherein he endeavours to prove, that God does not, nor cannot see any sin in justified people. That he seethe no sin to condemn them for, is most true, as Num. 23.21. He beheld no iniquity in Jacob to bring him under the curse, yet he saw enough in Israel to punish them in the wilderness. To think otherwise is to take part with the wicked, Psal. 10.11. God hideth his face and will not see it, and as Psal. 50.21. because God winked, they thought he was blind.  Mathe. 
What be their errors?  Phila. 
1. That the moral Law is of no use to believers, not so much as a rule of life or examination, and yet Christ preacheth it and presseth it, Mat. 5. and more closely than ever it was before, even to rectify the spirit and passions, as well as the outward manners. So they say that it is as possible for Christ to sin, as a child of God. But as Christ did never sin, so now being glorified, it is impossible he should: but we have sinned, and though regenerate, yet so long as we carry about this body of flesh, in some things we shall offend, but not to condemnation. So they say that a child of God ought not to ask pardon for sin, and it is blasphemy so to do. But I will trust Christ before them, who taught us to say, Forgive us our trespasses; 
Vid. Cypr. in Dom. Orat.  and will imitate David who did ask God forgiveness, as you find Psal. 25. and Psal. 51. So they say God doth not chasten any of his children for sin, but yet sin is the moving cause, and subject of God's punishments, though not always the final cause of God's chastisements, but rather for probation of faith and patience. If these doctrines were true, these men may sin by authority, and no conscience being made of sin, who would deal with them but upon good security? These doctrines opening so easy a way to heaven, it is no wonder but they have many followers: For they say that in conversion, a man's soul hath no operations, but the spirit of God only instead of them, yet Christ opened his disciples understandings to apprehend the Scriptures, Luk. 24.45. So they say that the soul may be united with Christ, and yet he an hypocrite, yet he that hath the new man, is created in righteousness and true holiness, Eph. 4.24. So they say that a man must take no notiee of sin or repentance, yet David doth, Psal. 51. Also that it is a damnable error to make sanctification an evidence of justification, yet St Paul saith otherwise, Rom. 8.1.30. namely, 
Vid. Mr. Wells his tract.  that such walk after the spirit, and those that are justified are glorified, i. sanctified, which is the inchoation of glory.  Mathe. 
How may one farther discover them?  Phila. 
As a Familist is best discovered by trying whether he will abjure Henry Nicolas and his doctrine, so may Antinomians by certain phrases which they commonly use, and by other teners which they hold very strange and dangerous, which I have not yet told you.  Mathe. 
I pray what are they?  Phila. 
1. That the Law or preaching of it, is of no use to drive us to Christ, yet Paul calls it a Schoolmaster to that purpose.  
2. That a man is justified without faith, and that from eternity, yet Paul saith, we are justified by faith, and so have peace with God, Rom. 8.1. We know God justifieth his people in his purpose from all eternity, but it is conveied to them in time actually by their faith.  
3. That we are united to Christ by the work of the spirit, without any act of ours, yet Paul exhorts us to give up ourselves to God, Rom. 12.1. and saith, that we work together with God.  
4. That a man is not Christ's till he have full assurance, yet David sometime was beside the rock, Psal. 41. and Paul was buffeted, 2 Cor. 12.  
And 5. That the witness of the spirit is without any respect to the word, or concurrence with it. But then how shall I try the spirit, whether it be good or bad? Paul saith, believe not every spirit, than I must try it, or else believe it or censure it without trial; and if I must try it, I must have a rule to try it by, and that must be the word, or nothing.  
6. When a man hath this witness of the spirit, he never doubts, yet David did, Psal. 37. Psal. 71.  
And 7. Assurance must not be questioned, though one commit murder or adultery, yet David prayed for the spirit after those sins committed, Psal. 51. This doctrine will make a bold sinner, and a presumptuous, insurer of himself.  
So 8. They say that sanctification is no evidence of a man's good estate, yet Paul saith that holiness is the end of our calling, and if so, then holiness is an evidence that I am effectually called.  
9 They say that to see I have no grace, will give me comfort, yet St Paul finds no comfort, seeing in his flesh he found no good thing, but rather crieth out upon himself, O miserable man, Rom. 7. yea, they say to take comfort at the sight of any grace is legal; and yet grace came not by the Law, John 1. but by Jesus Christ, and so it is evangelical to find Gospel's grace in us, and to take comfort in it.  
10. They say that an hypocrite may have the same grace that Adam had in his innocency, yet most conclude that Adam was created in God's image, which consisted in righteousness and true holiness; which two qualities no hypocrite can have.  
So 11. They say there is no difference between the graces of the Saints and hypocrites, yet job saith, the hope of the hypocrite is like the web of the spider, spun out of their own fantasy, and easily removed, so is not the hope of the Saints, for it is woven out of God's promises, which makes the Saints so settle upon an everlasting foundation.  
So 12. They say that all grace is in Christ, as in the proper subject of it, and that we have none in us, as if Christ believes, and Christ loves for us, 
2 Tim. 1.5.  yet Paul finds faith in Timothy, and Christ supposeth love to be in his disciples, when he said, if you love me keep my Commandments, john 14.15.  
So 13. They say Christ is the new creature, yet Paul saith, 
2 Cor. 5.17.  he that is in Christ is a new creature.  
So 14. They hold that God loveth a man never the more for his holiness, nor the less for his wickedness; but Moses tells us otherwise, saying, God had respect to Abel's offering, not to cain's.  
So 15. That sin in a child of God must not trouble him; but surely then David might have saved much sorrow expressed in his penitential Psalms; and Christ's affirmation of the Angels rejoicing at a sinners repenting, may be dis-believed, for they rejoice not at our doing amiss.  
So 16. Trouble of conscience for sin, shows one under the covenant of works; yet Paul commends godly sorrow in the Corinthians, 
2 Cor. 7.9.  who were believers. But what if such trouble of mind do argue one sometimes under the spirit of bondage, or the law of works; yet this may be a means to make us sigh the more after freedom, and doth commonly bring his children to Zion by Sinai, to freedom by bondage, Rom. 8.15.  
So 17. They say a Christian is not bound to take the Law as a rule of his conversation. But why did not then Christ abolish the Law, as well as fulfil it, Mat. 5.17. or why doth the Apostle say that he doth not by his preaching up faith to justify a man, 
Rom. 3.31.  make void the Law, but establish it? surely by accepting it for a rule of an holy life, though not either to justify or condemn us, but to walk according to it out of love to righteousness, Rom. 7.22.  
Again 18. They say a man is not bound to pray, except the spirit moveth him, yet Paul saith, pray continually; and Peter bids us be sober, and watch to prayer, as if it were a duty; and if we look upon it as a duty, than we are to do it without expecting farther incitation by immediate infusions. So they say that the spirit works in hypocrites by gifts and graces, but in God's children immediately: but then they need not take heed it seems to the sure word of prophecy, as saith St Peter, which he prefers for the Church's establishment, before that of revelation, calling it a more sure word of prophecy. 
2 Pet. 18, 19  So they pretend that a Minister that hath not this new light, cannot edify them that have it. I wonder then how the Apostles edified the Church, who had not this new light, or dark lantern rather of vain opinions; for I have showed you that they are contrary to the Apostles doctrines: or if their light were the most saving grace of God, yet a man that hath it not may edify others, by preaching salvation to others, though himself be a castaway. So they say no Christian ought to be pressed to the duties of holiness. This is to make the world believe, that there is no need of preaching, 
2 Tim. 4.2.  yet St Paul bids Timothy to preach in season and out of season; and Titus to rebuke and exhort with all authority. Tit. 2.15.  Mathe. 
What other Sects troubled the Protestant Church?  Phila. 
The Arminians revived the heresy of Pelagius Britto, who lived in the days of the Emperor's Arcadius and Honorius; who held that men by nature might fulfil the whole Law of God; and denied original sin, and said that men were sinners by imitation only of adam's, not by carnal propagation, contrary to Psal. 51. And that children had no need of baptism for remission of sin; and that the Godly men in Scripture that confessed their sins, did it for example sake, rather than out of guiltiness; whom St Augustine sufficiently confutes; and their tenets were condemned by the fift Council of Carthage, in the year 419. as heretical. Also by the Milevitane Council in Numidia. The patron of the Arminians, was one Jacobus Arminius, professor of Divinity at Leyden in the Low Countries, in the year 1605. his followers are called Remonstrants. Now as Pelagius being driven from Rome, came into England, and infected it with his errors, though by the travels of Germanus Altisidorensis, and Palladius, sent hither by Caelestinus Bishop of Rome, the land was freed from his poison. So Arminius infected England by his writings, and his wellwishers, such as Conradus Vorstius, but was reasonably well stopped by the diligence of King James, in sending over certain learned and grave Divines, to the Synod of Dort. Yet nevertheless these errors have found many favourers in England, though they are against Scriptures, and the Articles of the Church of England.  
As concerning prepestination, they deny it, by saying that it is only the will of God to save them that believe and persevere, and that there is no other decree of election, contrary to Acts 13.48. as many as were ordained to eternal life believed; and Eph. 1.4. he hath chosen us to salvation before the foundation of the world. So Ro. 8.30. whom he hath predestinated, them he hath also called. So they say election is of faith, not of persons, but Paul saith God hath called us according to his purpose in Christ before the world. 4. That election of us to faith, presupposeth in us honesty and humility, and a disposition to eternal life; whereas it is election that causeth such virtues, and not they election: 
Ephes. 2.3, 4.  for by nature we are only given to fulfil the will of the flesh, and are by nature the children of wrath as well as others, but God who is rich in mercy, 
Rom. 9.11.  hath quickened us, etc. for election is not of works, but of him that calleth, for he loved us first, 1 John 4.10. So 5. They say election is not unchangeable, but a man may withstand God's decree; 
Mat. 24.24.  but Christ saith, the elect cannot be seduced, for Christ loseth not those that are given to him, John 6.39. and therefore the chain holds from election to glorification, Rom. 8.30. which certainly is the joy of God's people, that their names are written in heaven, Luke 10.20. and therefore none can charge them nor condemn them, Rom. 8.33. So 6. They make election general, which is a contradiction; 
Rom. 9.18.  God hath mercy on whom he will. And to some it is given to know the mysteries of Christ's Kingdom, not to others, Mat. 13.11. to babes, and not to the worldly wise, Mat. 11.15, 16.  Mathe. 
What farther errors hold these Arminians?  Phila. 
They say that the cause why God sends his Gospel to one people and not to another, is not only Gods good pleasure, but because one nation is more worthy than another, 
Deu. 10.14, 15  yet Moses told Israel that God chose their fathers out of mere love: And Christ said, that Chorazin and Bethsaida were a worse people than those of Tyre and Zidon. 
Mat. 11.21.  So they say that God ordained Christ to die without any certain determination of saving any particular man or people, 
Isa. 53.10.  yet Isaiah saith, that when he shall make his soul an offering for sin, that he shall see his seed. And Christ saith, I know my sheep, and I lay down my life for my sheep. So they teach that God did not intent to establish a new Covenant of grace with man by Christ's blood, but to make any covenant with man whatsoever, either of works or grace: But Christ is called the surety of a better estament than was before, viz. of works, Heb. 7.22. whereby we are justified freely by his grace, through the redemption of Christ. So they say that all are received into grace and favour alike, in the Gospel-covenant, and none shall be condemned for original sin, and yet Christ saith, I pray not for the world, but for those thou hast given me out of the world. They say also that God confers equally the benefits of Christ's death to men; but the cause why some men have them, and not others, is, by reason of their free will, choosing it, and not of God's singular gift of mercy, effectually working thereunto, yet St Paul saith, it is not in him that willeth, or runneth, but in God that showeth mercy. So they say Christ died not for those whom God loved, and chose to eternal life, because they had no need of it. But they perceive not that they were chosen to salvation in Christ, not out of him, nor without him, Eph. 1.4. And they forget that Paul said that he was loved, and yet Christ was given for him too, Gal. 2.20. So they say that original sin is not sufficient in itself to condemn all mankind, nor yet to deserve temporal or eternal death; yet it is said, that by one man sin entered, and death passed upon all men; yea more, that the fault came upon all men to condemnation, Rom. 5.12, 18. So they say that holiness and righteousness was not placed in man's will in his creation, and therefore he could not lose it in his fall. But this is against Scripture, for Ephes. 4.24. Paul doth parallel the new man to the old, and shows that by Christ man regaineth what was lost in Adam, righteousness and holiness. They say also that by spiritual death, no spiritual gift was separated from the will, and therefore it being never corrupted (if the understanding be enlightened) it can assume her freedom to choose or refuse any good offered to it. It seems then our parents did not sin willingly, ignorantly they could not, they knew the command: so than if neither willingly nor ignorantly, than they sinned not at all. So they say a regenerate man is not dead in sin, but can hunger after righteousness, yet St Paul saith otherwise, Eph. 2.1. you hath he quickened who were dead in sins and trespasses. They say also that a man may use the light of nature so well, that thereby he may obtain saving grace; but we know neither how grace can flow from nature, whereby we may use the light of nature so well; nor how nature can deserve grace, but is rather by divine dispensation; nor doth God efficaciously afford to every man nor people alike the same means of faith and repentance, as Psal. 147.19. Acts 16.6. So they say, that God in man's conversion doth infuse no new qualities or habits into his will contrary to Isa. 44.3. I will pour my spirit upon thy seed, and my blessing upon thy offspring; and he promiseth a new heart, 
Ezek. 36.26. Psal. 51.  which David prayeth for. So they say, God only is a moral agent, persuading to conversion, but the Church doth acknowledge his attractive power, Cant. 1. draw me. So God saith by Ezekiel, that he will take away the stony heart, and change the condition of it. So they say that it is in man's power to be or not to be regenerate; for a man may resist the power of God's grace: but how then do we believe, according to the mighty working of his power, Eph. 1.19. or how doth God fulfil all the pleasure of his goodness, and the work of faith with power, 2 Thes. 1.11. So they say that God's grace in conversion doth not prevent or go before the act of man's will, but free will and grace are co-workers. But surely God hath preventing grace, as well as assisting grace which a man receiveth, 1 Cor. 4.7. and which worketh in us to will and to do, before we have any inclination either to will or do.  
But besides all this, they do much err in the doctrine of perseverance; for they say that perseverance of the faithful is not an effect of election, nor any gift of God purchased by the death of Christ, yet Christ makes it depend upon election, when he saith, that the Elect cannot possibly be deluded, and that he hath laid down his life for the sheep, viz. that they might by patience and continuance in well doing, attain eternal life, Rom. 2.7. and so nothing might be laid to the charge of Gods elect: but they say the regenerate may totally and finally fall away from their justifying faith, and that some of them do so fall, that they perish everlastingly; but if Christ died for us while we were yet sinners, much more being justified by his blood, we shall be saved from wrath through him, Rom. 5.8. for he that is born of God sinneth not (i. to condemnation) because God's seed remaineth in him. 
1 John 3 9  So Christ giveth eternal life to his sheep, and they cannot perish, John 10.28. yet these men say, that one regenerate may sin to death, 
1 John 5.18.  yet St John denieth it, we know that whosoever is born of God sinneth not. i. that sin unto death there spoken of. So they say that we cannot be certain of future perseverance without revelation, yet St John testifieth, that we may know he abideth in us by the spirit which he hath given us, 1 John 3.24. So they say that assurance of salvation makes men neglect godliness, yet surely he that hath this hope purifieth himself the more, 1 John 3.2, 3. So they say that temporary faith, differeth not from justifying faith, but only in continuance; but yet Christ makes great difference of them, Mat. 13. by their rooting and fructifying. So they think it strange that a man should be new born spiritually, as Nicodemus; but those that are to be saved, are born anew, 
1 Pet. 1.23.  not of corruptible seed, but incorruptible. So they teach that Christ never prayed for the infallible perseverance of the faithful, yet Christ told Peter, that he had prayed for him, that his faith fail not, Luk. 22.32. So for his Disciples, Joh. 17.11. and not only for them, but for all that should believe by their word, john 17.20.  Mathe. 
What other Sectaries troubled us?  Phila. 
The Socinians, 
Socinians.  who were the followers of those two Italians of Sienna in the Dukedom of Florence, namely Laelius Socinus, and his Nephew Faustus. The Uncle declared his opinions to Calvin by Letters; the Nephew divulged them in public writings. It is a mixture of many heresies, namely, of the Ebionites, Arrians, Photinians, Samosatenians and Sabellians, Servetians, and Antitrinitarians. For after the execution of Servetus the Spaniard, who was burnt at Geneva for his blasphemy, 1553. in affirming that only God the Father was the true God, and that neither the Son nor the holy Ghost, is eternal God, but that the Son was a creature, and had his beginning of existence when God created the world. Many sucked up his venom, as Valentinus Gentilis, who printed his blasphemies, and called Athanasius his Creed, Satanasius Creed, who suffered death in the Town of Berne, yet he had some associates in his bad opinions, as Georgius Blandrata a Physician, Matheus Gibraldus a Lawyer, and Paulus Alciatus. And in the year 1557. Laelius Socinus shown himself a favourer both of Servetus and Valentinus. He had by his Letters and travels done much harm in Poland and other places before, namely, from 1551. unto 1557. and so forward, though closely and subtly enough, until 1562. in which year he died about the age of 37. His Nephew Faustus fled out of Italy to Lions in France (seeing that his Uncle Cornelius was apprehended) together with others, who have scattered his poison in the world, wrapped up in Laelius his notes. This Faustus writ two books, though no great scholar (as he confesseth to Puccius) if he had so little knowledge in the tongues and Arts. 
Socin. Respons. ad Defi. Puccii p. 49.  One book handles the authority of Scripture, the other handleth the cause for which the Gospel of Christ is to be believed. The error of this Socinus was spread far in Sarmatia and Transylvania, Silesia, Lituania.  Mathe. 
What were their errors?  Phila. 
That there is no natural knowledge leading a man to a belief of a Deity, contrary to Paul, who saith, that the invisible things of God are seen by things created, Rom. 1.20. and that the Gentiles do by nature the things written in God's law, Rom. 2.14. So they say Christ is not God, and yet they give him divine worship, and so make him an Idol, and themselves Idolaters. So they deny the Godhead of Jesus Christ, which forfeits their own Christianity, and overthroweth Christian Religion, and all divine honour due to Christ from men. This was the heresy of Samosatenus, Bishop of Antiochia, of whom you have heard already. How can these men be called Christians, who deny the office of Christ? No marvel though they refuse to be baptised in the name of the Trinity, if they deny with Sabellius two persons in the Trinity: for they say Christ is not truly God, 
john 8.58.  yet Paul saith, he was in the form of God, Phil. 2.6. and the character of his glory, Heb. 1.2. and in him dwelled the fullness of the Godhead bodily, Col. 2.9. So they say that the Holy Ghost is not God; and so Macedonius held, who was justly condemned by the second general Council of Constantinople, in the year 386. But if the Holy Ghost be not God, why doth St. john rank him as equal to the Father and Son, 1 john 5.7. Again, they say the Incarnation of Christ is repugnant to reason, which I have formerly disproved; and that it is not fully proved in Scripture, yet St john tells us, that the Word became flesh, john 1.14. So they say that Christ did not by his death satisfy for our sins; yet it is said that he is the propitiation for our sins, and that is all one, 1 john 2.2. So they say it is against Scripture to believe three persons in the Godhead, and yet Christ institutes baptism to be given in the three names of Father, Son, and Holy Ghost. So they say man was not created in original righteousness, yet Solomon saith, God made man upright, but he hath sought inventions. So they say that the old Testament is not necessary for a Christian man, yet Christ saith Moses spoke of him, john 5.46. and the men of Berea searched the old Testament to prove the truth of the new, Acts 17.11. These are very dangerous errors, because they overthrew the foundation of Christian faith, namely, Christ's satisfaction for us, and plainly Antichristian, in denying Christ to be God. And also they deny the person of the Holy Ghost. They confound faith and works together. They say the Law is imperfect, and yet that man is justified by the works of the Law, not by the law of faith, Rom. 3.27. Also, that the soul of man hath no subsistence after death, whereby it apprehendeth joy or sorrows; and so consequently they may deny heaven and hell, as things only imaginary. They stand much upon reason, and would subject not only Fathers and Councils, but also the Scriptures to it; and so every man doth like the Pope, in being the judge of all by his own reason. Beside, they are tied in a knot with Arminians and Anabaptists, concerning the power of magistrates, and are one as lawless as the other. And the Papists are well pleased with them, because they perceive them to do their work for them, in rooting out all Protestant Magistrates and Ministers.  Mathe. 
What achan's beside have troubled our Israel?  Phila. 
The Antitrinitarians, 
Antitrinitarians.  who hold opinions against the Holy Trinity, and scraped up the old Heresy of Arrius, denying Christ to be God; and with the Socinians, deny the Trinity of persons; and that the eternal generation of the Son is against truth, contrary to Micah 5.2. whose go out have been from everlasting. And they say Christ is called God, not in regard of his divine essence, but his dominion, yet Christ saith, I and my Father are one, john 10.30. So they deny the Holy Ghost to be God, yet St Peter told Ananias when he lied to the Holy Ghost, that he lied not to man but to God, Acts 5.3. These by some Writers (though first sprung up in Polonia 1593.) are called Legatinarians, from one Legate, who for obstinate holding these opinions, was burned in Smithfield, March 18. Anno 1611. and after him in April following another was burned at Leichfield for the same heresy.  Mathe. 
I hear also of men called Millenaries, who pretend to antiquity, and would prove their opinions from Scripture. I pray what are their opinions?  Phila. 
They are a branch of the Anabaptists in some of their opinions. 
Millenaries.  Their antiquity is fetched from Cerinthus a Jew, who lived about the 96 year after Christ, in the time of Domitian, who held with Ebion, that Jesus was only begotten of joseph and Mary; and that he was not Christ born, but that Christ came upon him at his Baptism in the form of a Dove; and that Jesus suffered, but that Christ fled away, whom St john confuteth in his Gospel. 
John 1.  This man pretended revelations from Angels; and held that eternal life was here upon earth; and that after the resurrection, Christ's Kingdom should be on the earth, and that his subjects should eat and drink, marry, and keep holy days, and offer sacrifice, and that this should last a thousand years. Into which error also Papias fell, 
Euseb. l. 3. c. 36  the Bishop of Hierapolis, for want of observing the Apostles writings. So did Irenaeus, Bishop of Lions in France, both men of great authority in their times, 
Iren. l. 5. cont. Valent.  namely, in the first hundred years after Christ. So in the reign of Galienus, Nepos and his followers, called Nepotiani, affirmed from Rev. 20. 5, 6. that the godly should rise before the wicked, and should live with Christ upon the earth in abundance of all earthly pleasures. 
Eus. l. 7. c. 22.  But if that text be taken literally, those godly must be beheaded, and so dead first, and then rise again, yea, and Christ must be come first. These were convinced by Coration. 
Eus. l. 7. c. 23.  But our latter Millenaries exceed all those before them in error; for they will not stay till Christ come, or those godly be raised, 
Oh that men would study dark mysteries less, and divine duty more, the Kingdom of Christ lesus would be the better obtained.  but say that Christ's Kingdom must be set up out of hand; to promote which, all the ungodly must be slain, that the meek may inherit the earth, in which the ungodly have no propriety of estate. By which doctrine the people are filled with mad zeal, and coveting of rich men's estates, and marking them out for destruction by fire and sword; God keep his people from becoming their prey.  Mathe. 
What are our Antisabbatarians?  Phila. 
Such as are against the keeping of any Sabbath, whether the Jewish Sabbath, or the Christians Lords day. Of which opinion was one Hetherington a Boxmaker, who said, not only the Jews Sabbath day was of no force since Christ's time, and the Apostles, but also taught that every day was a Sabbath, as much as the Lord's day. But he recanted his error at Paul's Cross God be praised. And good reason; for though the Jewish Sabbath being but a shadow of Christ, be now abolished, and we are not to be judged by the keeping of it, 
Col. 2.16.  yet the morality of that Commandment is observed in keeping still one day in seven holy to the Lord, for delivering us from the bondage of sin by Christ's resurrection, as the Jews kept theirs in remembrance of their freedom from the bondage of Egypt, Deut. 5.15. And thus the Law by the Christians observing the first day of the week, 
Rom. 3.31.  is not made void, but established. It is true that there is no precept for the changing of it, because there was no need; for the moral intent of the Law, commanded only that one day in seven be kept; so that if the Patriarches before the Law was given by Moses, kept a seventh day in respect to the creation; and the Jews kept a seventh in respect of their liberation from Egypt, and the Christians keep their seventh day in relation to Christ's redemption, that Commandment is fulfilled so far as it requireth an holy seventh day. And though we have no precept for changing, yet we have their practice and examples, who had the mind of Christ. For the first day of the week, called since Christ's time, the Lords day, was first kept at Jerusalem, Acts 2.1. upon which the Holy Ghost descended on the Apostles. Then again at Troas, Acts 20.7. in which verse is declared, that it was their usual meeting day. And the holy Fathers have always observed it, 
Epist. ad Magnes.  and urged the keeping of it, as Ignatius scholar to St john the Apostle, his auditor about thirty years, the second Bishop of Antioch, and a Martyr but 107 years after Christ, in the reign of the Emperor Trajan. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He saith, let every one that loveth Christ, instead of the Sabbath celebrate the Lords day. And Basil saith, that when all days prescribed by the Law are abolished, yet there remains one great day of the Lord, which shall never be abolished. Of this opinion for the seventh day Jewish Sabbath, and against the celebration of the Lords day, 
Traskilus.  was one john Trask and Theophilus Brabourn, but both recanted their errors; for which, glory be to God. Trask preached against eating of blood and unclean creatures, upon mistake of the injunction of the first Council of the Apostles to the Gentiles, Acts 15.2. where blood and things strangled do not relate to such things prepared for meat, but to the barbarous or cannibal eating of things half alive, and half dead in their blood, or eating any thing that was torn from a living creature; therefore Paul saith, that every creature of God is good.  Mathe. 
What are your Soule-sleepers?  Phila. 
Those that revive that Sect in the time of Origen, 
Soul-sleepers.  in the third century of years after Christ, who held the soul did sleep in the dust with the body, after death, because God said to Adam, Dust thou art, and to dust thou shalt return; not perceiving this was spoken of the body only, not of the soul, which came not from thence, Gen. 2.7. And also because Solomon saith, Eccle. 3.10. that man and beast, all return to one place; yet they might have considered, that he saith also, the spirit of a beast goeth downward, and the spirit of a man goeth upward, even to God that gave it, Eccles. 12. and that the souls of the righteous are in the hands of the Lord, Wisd. 3. In the sight of the unwise they seem to die, but they are in peace.  Mathe. 
What are your seekers?  Phila. 
Surely people that have so long contended about truth and the Church, 
Seekers.  that they have quite lost it; and therefore they say there is no true Church nor Minister, nor Ordinances; yet they expect and seek, with Lo here it is, and then there it is, and catch at every thing, but hold nothing; like one that leaps out of a boat into the water, and then catches at every rush and flag to save himself.  Mathe. 
What are your Divorcers?  Phila. 
Another sprout of the Anabaptists, 
Divorcers.  who like the Jews would put away their wives for a small cause, under pretence that he finds her not an help meet for him. But this is contrary to Christ's rule, Mat. 5.31. and c. 19.9. that no man should put away his wife but for whoredom, lest he cause her to commit adultery, or another man to marry her, and so he commit adultery.  Mathe. 
Is there any more such weeds in the Church's field?  Phila. 
Yes surely: for I hear of some that account the Scriptures a thing of nought, both the holy books of the Old and New Testament; such were put to death under Moses Law, Heb. 5.28. But we live in greater times of liberty, I may say Libertinism. The Lord hold the rain which Magistrates let too slack, lest these unruly creatures, hurry both the Church, chariot, and the horsemen of Israel to destruction.  Mathe. 
I pray what are the Shakers'?  Phila. 
A kind of people that pretend to have the spirit by fits. But what spirit it is that casts them into these seeming or swooning ecstasies, I know not; but I doubt much whether it be the spirit of God, or of Satan, or of dissembling. I have read of the spirit of Apollo that used such feats upon the bodies of those whom he had possessed, namely, of shaking and quaking, which being passed, they have spoken some words which have been received for his Oracles. So I have read and heard of Nuns pretended to be possessed by evil spirits, beyond the seas, which the Friars can expel at their pleasure. But I never knew, nor ever read in any credible author, that the spirit of God doth, or hath entered the body of men in any such manner, but hath enlightened the mind with sober knowledge, and sound repentance, and comfortable faith, and well grounded speeches that are unreprovable, and lead them in a life unblameable. But these Quakers, their speeches are confused, and yet perverse and peremptory. Their lives erroneous, not knowing or refusing to use the creature of God as lawfully they may. I find them people of no sound knowledge, yet despising learning, and rejecting Gods Ministers and Ordinances, by which they may be better instructed. They dare not use their own native language, as the word you, either because the Scripture useth the word thou, or else because they think every man their fellow. The books that some of their own have written, show enough of their simplicity.  Mathe. 
Are we not troubled with some of the old Pelagians?  Phila. 
There have been some long ago, that held some of the opinions of old Pelagius. Britto the Welsh man, alias Morgan, 
Conned. in the fift Council of Carthage, and in others. Pontanus Cat. Haeret.  who lived in the time of the Emperor Theodosius the younger, about the year 416. His followers of latter time are reckoned to hold many errors; as 1. That Adam should have died by the course of nature, though he had not sinned; yet we find that God joins death to disobedience, Gen. 2.17. So 2. They say Adam's sin only hurt himself, not his posterity, yet Paul saith otherwise, Rom. 5.12. by one man sin entered, and death passed upon all men, because all men did partake of that one sin, yea, even those that never sinned, as Adam did, ver. 14. i. actually, but not originally, as children have no sin but that, and yet die. 
August. Beza.  But therefore 3. These Pelagians deny original sin in children; but how then saith David, in sin my mother conceived me, Psal. 51. and therefore original sin is propagated by generation. 4. They say, the children of the faithful, though not baptised, are saved, and they shall enjoy everlasting life, but not in heaven; but Christ saith, Joh. 3. that those which belong to God's Kingdom, must be baptised with water; nor doth the Scripture set forth to us any third place between heaven and hell. 5. They say that men are born in Adam's perfection, stature and age excepted; yet sure they are not born in such integrity as Adam was made, for then all would be equally wise and good when they come to age. 6. They say men have free will by which they are enabled to do well without God's grace; yet saith Paul, not I, but the grace of God in me. 7. God's grace they say is obtained by the merit of our works; yet Paul saith, that they that are in the flesh cannot please God, and therefore by natural works they cannot merit grace. 8. They say that the word grace in Scripture doth not signify remission of sin, or donation of the Holy Ghost, but the doctrine of the Gospel. But this is found otherwise: for as there is the doctrine of faith, 
Fides quam credimus, & fides quâ credimus.  which is preached, Rom. 10.8. and the virtue of faith by which we believe it, and are thereby justified, Rom. 5.1. So the promulgation of the Gospel is a common grace afforded to many, Tit. 2.11. teaching us to deny ungodliness; and next, by it is begot saving grace, 1 Tim. 1.14. the grace of our Lord was exceeding abundant in me, with faith and love which is in Jesus Christ. 9 They say that faith is the knowledge of the Law and the History, not any special work in us, but then the faith of devils and good Christians are both alike, Jam. 2.19.10. They say the Law is not impossible for a man to keep, and it is satisfied by the external obedience; why then doth Paul say, that by the work of the Law no man can be justified? Rom. 3.20. yet he that can fulfil it may be justified by it, and hath no need of Christ, Gal. 3.12. So 11. They say that to pray for the conversion of sinners, or for the Saints perseverance, is vain, because it is in the power of their own free will. But surely the will of man hath not power to revive him, though he had power to kill himself; and therefore prayer is very fit to be used for people unconverted, and also for the godly because of their frailties; therefore Christ bids us pray for our enemies; and Paul boweth his knees daily for the Ephesians, c. 3.16. So 12. They slight the doctrine of predestination, which is applauded by Saint Paul, 
Rom. 8.  and comfortable to God's people. Many other errors they hold, not worth relating.  Mathe. 
But I hear of some called Independents and Levellers, I would willingly know what they are?  Phila. 
Independants are those that set up a congregational government, which shall depend upon no other Church, Synod nor Classis; and though they be against the Bishops, yet they would have in every Church Bishop-Independants; and so many Parishes, so many prelacies, because they are Independent upon any other. They are bred from Separatists and Brownists. The first of them that I can hear of, was one Mr Robinson, who leaving Norwich, turned a rigid Brownist at Leyden. He dying, many of his followers went from thence to New England, and planted at Plymoth there, and spread their errors by discourse, and into old England by letters, where they endeavour to set Church against Church, and Conventicles against our Churches, which they call steeple-houses, which were at first set up for the honour of God and his service, though abused by the Papists to superstition, yet are they never the worse when they are returned to a right use; for as there is no inherent righteousness in their walls, so neither is inherent superstition in them. It is true that Jehosaphat took away the high places and groves, because God had appointed, and a place was consecrated for his service, 
2 Chro. 17.6.  and such high places and groves were forbidden. But they just contrary to Jehosaphat, pull down the consecrated places, and set up high places in chambers, and meet in the groves and woods: God give them a right understanding in the use of Churches. Beside this, they set themselves to overthrow learning, and to rob it of all maintenance, and the ministers of all deuce, and yet ask, wherein have we rob God? Mal. 3.8. where God answereth them, in tithes and offerings, which God thought a fit way to maintain his Priests. And Christ bids the Leper go show himself to the Priest, and pay his offering, Mat. 8.4. And Paul found it was equity, that as they which did wait on the Altar were partakers of the Altar; So that it was God's Ordinance that they that preach the Gospel should live on the Gospel, 1 Cor. 9.13, 14. Yet these like Julian the Apostate would rob the Church of maintenance, that there might be no ministry, because they despise prophecy. Again, they allow no set forms of Prayer, no, not Christ's form, and yet they will say St Paul's (namely) The grace of our Lord Jesus Christ, the love of God the Father, and the fellowship of the Holy Ghost, etc. Yet it hath ever been the practice of all true Churches, Jews and Christians, to have set forms, as well for the uniform consent of the people, Rom. 15.6. in prayer and in praise, as also for the confining (not of the spirit as they suppose) but of their inconsiderate spirits to the words of truth and soberness. Yet there was always liberty enough to show the gift of prayer, before and after Sermon, if men could use their liberty, not as occasion to fleshly fantasies.  Mathe. 
I pray what be your Levellers?  Phila. 
They seem to me to be like those Heretics of old, 
In the third century of years after Christ.  called Apostolici, in that affected wilful poverty. These seem to do so too, by their digging in commons, and receiving men's charity. But their new name intimates as if they would level men's estates to make an equality, because people did (in the Apostles days for the better propagation of the Gospel, and sustentation of the Gospell-professors) bring their wealth, and made distribution to every one's need. They seem now poor enough, but what they may do when they are a fit number, I know not; but I am sure the way they take is not warrantable, nor savours of any true knowledge of God's providence, or of man's prudence.  Mathe. 
Have all these wicked Heretics escaped without any sign of God's displeasure shown upon them?  Phila. 
No, for as he hath suffered many of them to fall into foul sins, so upon them have fallen fearful punishments. As for foul sins, many of them are caught in the birdlime of lust. Simon Magus had one Helena; Apelles, Philumena; Montanus had Maximilla; Donatus had Lucilia; Elpidius had Agape; Priscilianus had Galla; the Nicolaitans had wives in common. The Popes have been as bad; Sergius had Marozia; Gregory the seventh had Matildis; Alexander the sixth had Lucretia; Leo the tenth had Magdalena; Paul the third had Constantia; and Pope Joan it seems had a Paramour. The Anabaptists most unclean, because they maintain unlawful divorces, and Polygamy, and adultery, under a colour of spiritual marriage, by which they are become all one body. But I will say no more, there is enough discovery made of them in divers books. But God's judgements have followed Heretics; Simon Magus would needs fly, and was killed by a fall; 
Hayn. compend. Eccles. hist. l. 1.  Cerinthus with the fall of an house at a bath; Elymas the Sorcerer was struck blind; Priscilla and Maximilla hanged themselves; Manes was flayed alive; Arrius voided his guts at a privy; Nestorius his tongue rotten off. And our late Sectaries have not all escaped: for as these beyond the seas came to lamentable ends, by wars and other executions of justice, 
Sleid. comment. lib. 10.  as you may read in Sleidan's, Comment. & in Pontanus, and others; so even these among us have been marked out by God's judgements. 
Puntan. Cat. Heret. Gastius de Anab. exorb. H●res Chron. p. 456. 379. 679. 765. 766.  For as Servetus was condemned at Geneva, and Phiser suffered at Muthus; Munerus racked and headed by the Duke of Saxony; John of Leiden and Chipperdolling executed, and their bodies hung up in iron cages: so you may read in our Chronicles, of some burned, others hanged of the Brownists for seditious books, as Barrow, Greenwood, Studley, and Billet, and Penry the author of Mart. Marp. 
Bul. adv. Anab. Disco. of Brow. Brow. Donat. proph. schism.  You may read more of them then I am willing to write, in many good authors cited in the margin. Some women Antinomians, have brought forth fearful monsters, even thirty at one birth; and another woman of one female with horns and claws. See Mr Wells his book of Antinomians. And for the Antisabbatarians, one makes mention of some that labouring on the Lord's day, have had their corn and houses burnt; and of one great man that used to hunt upon that day, had his Lady delivered of a child that had an head like an hound; which might teach people to take heed that their rest upon the Lord's day be not vain and fruitless, but sequestering themselves from worldly business they do on that day, give themselves to holy exercises.  Mathe. 
But I find some have troubled the Church about ceremonies and forms of government, as much as these by their erroneous opinions; as those which some call Prelatical, and others called Presbyterians.  Phil. 
I cannot deny but that the Prelatical or Canonical Ministers have been of late about 1635. more strict than formerly, about Church-order and Ceremonies. And the Presbyterian hath been more extreme than needed, against the Prelatical ministry, and Episcopal government, since both of them agree in divine truths. God hath given them both a right to his house, but they quarrel who should have the upper, or who the lower rooms, and both contend which of them should keep the keys. The Lord make them of one heart, that the people may be freed of those distractions, in which they are bred by their disagreements. It were happy if all would take the counsel of Irenaeus to Victor Bishop of Rome, who did rashly excommunicate the Eastern Churches for dissenting from his judgement in fasting and celebrating of Easter: For he told him they did all agree in one faith, and therefore it was more fit for him to study peace, unity and love. This controversy was afterward settled by the general Council of Nice, that Easter being universally kept, should also be uniformly kept by all Churches, not on the fourteenth of Nisan, but on the Lord's day. So it had been more happy for the Church if these men had suppressed passion and put on patience, till the State had called a national Council to have determined those controversies lately risen.  Mathe. 
I pray what was the main quarrel about?  Phila. 
About superintendency, Liturgy, and ceremony. By superintendency I mean Episcopacy, which word in English signifies the office of Bishops: which word Bishop was made so odious by the envious learned, to the ignorant Lay-people, about 1641. that a Bishop was thought as bad as the Pope, either for Idolatry or superstition; and so were decried under the colour of a Reformation by the people's exclamations, and their government deposed before any other was settled, which hath bred divisions and libertinism ever since. And I conceive if envy had not overswaied equity, faults might have been corrected, and yet the dignity of the office have been preserved, which hath been venerable in all antiquity.  Mathe. 
But we find them of no more authority nor antiquity than Presbyters.  Phila. 
I suppose you mean not Lay Elders; for they were not used till of late years, not so much as in Ecclesiastical censures, much less in ordination, which Calvin himself never allowed. And if you mean Priestly Elders, it will not be found that ordination was committed to them alone without a Bishop; for that place 1 Tim. 4.14. which saith, that Timothy had the hands of the Presbytery laid upon him, 
Sedulius. Hieron.  surely that was not ordination 
* Primasius ad 1 Tim. cap. 4. Oecumen. in cap. 9 in 1 Tim. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of him to be a Presbyter, but of the Prelacy to make him a Bishop, or else the laying on of St Paul hands was but imposition, not ordination, for he was not surely ordained twice, 2 Tim. 1.6. or else both was but imposition of hands by blessing him. Indeed the words in Greek are both the same: but ordination is expressed by another word, Acts 14.23. and when they had ordained them Elders in every Church, and had prayed with fasting, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a divine institution, not holding up of hands in a choice of any. Vid. Act. 10 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they commended them to the Lord: Or if you will say that Timothy's ordination, though spoken of twice, yet it only shows that St Paul and the Presbytery were associate in the work, you will hardly find Calvin so to interpret 1 Tim. 4.14. in his Institutions. But be it so, 
* Chryl. hom. 13. in 1 ad Tim. cap. 4.  that Presbytery was a company of Elders (whereas Calvin saith they were Bishops) yet you cannot by that prove, that preaching Elders were of the same antiquity with the Apostles, except you take the Apostles themselves only for such Elders; nor yet that preaching Elders (saving the Apostles) were of equal authority with Bishops.  Mathe. 
I pray Sir make that forth to me, that Elders or Presbyters were not of equal antiquity and dignity with Bishops.  Phila. 
You are to observe that both the Office of Bishop and Elders were both at first included in the Apostles only, as 1 Pet. 5.1. the Apostle Peter there calls himself a co-Elder, while he exhorteth Elders; yet that proveth not that Peter was only an Elder, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no more than it proveth that those Elders to whom he then wrote, were all Apostles; for none durst join themselves to the Apostles in commission, 
Acts 5.13.  till they had ordained and appointed them; and therefore no doubt those that ministered had their approbation and appointment first from them, except they had an immediate call from God, as Paul had from heaven, and Ananias in a vision to go and baptise Paul. But their ordinary way was to give commission by laying on of hands, and ordination. Therefore we read Acts 6.3. that they appointed the seven elected Deacons, and laid their hands upon them, though they had the Holy Ghost before that, Acts 6.3. yet had no commission to officiate that duty till then, Acts 6.6. So also Barnabas and Saul was separated by command from the Holy Ghost, to the particular work to which God had appointed them, and they were separated by the imposition of hands, fasting and prayer, and to that work approved. So we find that Barnabas and Saul ordain Elders in every City, at Lystra, Iconium, and Antioch, Acts 14.22, 23. till which time we read not of the word Elders, nor of ordination: which power of ordination so far as I see, was ever kept in the hands of the Apostles, and such whom they made superintendents over many Churches. So Paul having made Titus superintendent or Bishop, over Crect, appointed him to ordain Elders in every City; 
Calvin. Institu. lib. 4. cap. 3.  which power I find not given to every inferior Presbyter, nor yet to many of them associated without a superintendent. I know some may say, that those that sent Barnabas and Saul were not Apostles. I answer, though none of the twelve, yet of the second order, namely, Apostolical Prophets, such as are spoken of, Eph. 4.11. not by foretelling things to come, but by expounding the divine oracles, 
Ambrose in 1 Cor 12.  who in that time were no less than Bishops; for we read not of any of the 72 Disciples, nor of any other mere Presbyters, that ever took upon them imposition of hands; and therefore when Philip had converted some people at Samaria, the Apostles sent Peter and John to lay their hands on them, 
Acts 8.  by which they received the Holy Ghost by an holy consignation, Eph. 1.13. not for miraculous operation.  Mathe. 
What other difference is there between Bishop and Presbyter?  Phila. 
As they were more ancient, that by them Presbyters might be ordained; so they were of more dignity and authority than any mere Presbyters. This dignity and authority the Apostles kept to themselves a while; First, because as yet the Church was not settled. secondly, because at first few or none were found fit for that office. But at last, lest equality and parity should breed schism, they set up superintendents or Bishops, 
Hieron. in Tit. c. 1. & Ep. ad Evagri.  who did excel other Presbyters, both in conferring rewards, and also in censuring manners, as in Tit. 1.5. he had power to ordain. So they had a jurisdiction coactive and corrective transmitted to them from the Apostles, as Timothy is bid by St Paul, to charge some that they preach at Ephesus no other but sound doctrine, 1 Tim. 1.3. and to restrain profane and vain babble, 2 Tim. 2.16. And Titus is also authorized by S. Paul, to put some to silence, Tit. 1.11. as well as to rebuke others, v. 10. yea, to excommunicate some Tit. 3.10. 
Hieron. advers. Luciferi.  By this means faction was prevented, which else likely might have made in time as many schismatics as Priests; some people crying up Paul, others Apollos, others Cephas, 1 Cor. 1.12. The Apostles therefore set up Bishops in divers Cities, who were succeeded by others in place and authority still above Presbyters; 
Aug. count. Manich. Epi. c. 4. to, 6.  which succession hath kept people still in the lap of the Church, whose prosperity hath much depended upon their power and dignity. And that there hath been a continued succession of them, the Ecclesiastical histories sufficiently declare. And that they have been always in higher dignity than Presbyters must needs be allowed, or else the Apostles left the Church in unwarrantable parity, contrary to Christ's example, who gave the twelve Apostles an higher title than the 72 Disciples; 
Luke 10.  and so did they set others above Presbyters: And these we find sometimes called Apostles, i. of the second order. 
Gal. 1.19.  So James the Lord's brother was called an Apostle, yet he was none of the twelve; and also many other called so, 1 Cor. 15.7. which were not of the twelve neither. This no doubt was in regard of their precedency; as Epaphroditus was called the messenger or Apostle of the Philippians, 
Phillip 2.25. Theod. in 1 Tim. 3.  and what is that saith Theodoret, but their Bishop, namely, of that Church. The twelve are always in Scripture called the Apostles of Jesus Christ, because they had from him their immediate divine mission; but others that had only Apostolic ordination, they are only called Apostles, or Apostles (i Bishops) of such Churches, as Gal. 1.19. and 2 Cor. 8.23. And this appears further that such Apostles were Bishops, because Christ commends the Angel of the Church of Ephesus, for trying those that said they were Apostles, but were not. These that were tried could be none of the twelve, for they were all known to that Angel, if they were at that time living; but it is most like to be some that like Diotrephes sought the pre-eminence of an Apostolical Bishop, which was above the Presbyters in many things. As 1. In imposition of hands, or confirmation. 2. In ordination. 3. In superiority of jurisdiction. 4. In Ecclesiastical censure. And 5. In giving definitive sentences.  Mathe. 
I pray make this plainly appear?  Phila. 
1. For imposition of hands, or confirmation, we find no Presbyter, nor any of the 72 Disciples, to take that office upon him alone without the Apostle or Bishop; and when they did so, they did it rather for approbation of the party, than benediction. Therefore though Philip converted the Samaritans, and did miracles, yet Peter and John were sent to confirm them, Act. 8. so did S. Paul at Ephesus, Acts 19 which imposition of hands was not always the medium of conveying the gift of tongues, and doing miracles, but of sanctifying and comforting grace, and therefore called a fundamental point of Christianity, Heb. 6.2.  
So 2. For ordination, we find it still given by the Apostles, not by the Disciples; therefore Acts 6. when the seven Deacons were chosen, the Apostles laid their hands upon them (not any other of the Disciples out of whose number they were taken) though they were now but only ordained Deacons of the Church's stock, 
Concil. Const. in Trul. Can. 16.  not of the holy mysteries.  
And 3. They had a full jurisdiction over the Church, John 20.21. as my Father sent me, so send I you. 
Bed. l. 3. c. 15. in Lucan.  This was not said to the 72 Disciples, who might well be the first representative Presbyters; but to the Apostles Christ spoke this, from whom both Presbyters and Deacons were to take their order, which if any man with the heretic Arrius will deny, than he must prove from whence Presbyters derive their order. From Christ they cannot, he made none of that name; if from the Apostles, than they must confess it subordinate to the Apostles order set in the Church, or else they must confound Apostles and Presbyters together, contrary to St Paul, who saith, all are not Apostles, 1 Cor. 12.29.  
So 4. In Ecclesiastical censures the Apostles and Bishops were supreme, as may be seen in 1 Cor. 5.3. where by the authority of Paul, the incestuous person is to be delivered to Satan. This was the Apostolic rod, 1 Cor. 4.21. and as the Fathers called it, the Bishops sword, which no Presbyter did use to handle, farther than as it was delegated to him by the Apostle or Bishop, to denounce or declare.  
So 5. In giving definitive sentence in any matter of faith, we find it still in the Apostle or Bishop, as Acts 15.13. after Peter, Paul and Barnabas had been heard, James (not the Apostle) but Bishop of Jerusalem, being precedent of that Council, gave definitive sentence in that controversy, about circumcising the Gentiles.  Mathe. 
But doth this government stand still in force?  Phila. 
I know not why it should not, being derived from so high an authority as Christ and his Apostles. It is true, the pride of the Roman Bishop, and the idleness of some others, have caused the people in many places to cast off this government, by which the truth hath much suffered, and the people have been much distracted by strange forms of government imposed.  Mathe. 
Hath God set any certain forms of government for the Church?  Phila. 
Yes, in all ages: For from Adam to the flood, the discipline of the Church was domestical and paternal; the most ancient of the family being both Prince and Priest, by which two Offices God hath always governed his Church. The eldest son always succeeded in his father's place, except for wickedness he was rejected, as Cain, Cham, and Reuben. After the flood God continued it in Shem, who was King and Priest, thought to be Melchizedeck. Next God called Abraham, whom Melchisedeck blessed, who ruled his family like a Prince and a Priest; so did Isaac his son, to whom the promised seed was entailed. His son Jacob though the younger, got the blessing and birthright. He had twelve sons, God in them severed these offices: Judah had the sceptre and seed royal insured to him; Levi had the Priesthood, 
1 Chron. 5.2.  and Joseph had the birthright. And these three never met again in any one but in Jesus Christ. Then after Jacob, the Church was governed again by the heads and fathers of the twelve tribes, though obscurely in Egypt, from whence when God had graciously delivered them, and made them his peculiar people, he severed the tribe of Levi from the rest, to wait upon his Altar. Yet he made a distinction of Priests and Levites, and of Aaron and his sons from the rest of the same tribe, by committing to them the charge of the holy things of the Tabernacle, 
Num. 4. v. 15. 19, 20, 27, 33.  and by appointing them over the other Levits that came of Gershom, Kohah, and Merari, to command them their several services. And God punished those that rebelled against this order, as may be seen in Corah, Dathan, and Abiram, 
Num. 6.9, 10.  who accounting that order wherein God had placed them, to be a small matter, did aspire to the Priest's office, and so incurred upon themselves the wrath of God. Beside among the Levites themselves were three principal heads named by God himself, as Eliasaph for the Gershonites, 
Num. 3.24, 30.  Elizaphan for the Kohathites, and Zuriel for the Merarites. And afterward there were other chief fathers of the Levites, that directed the rest in their several courses allorted by David, 1 Chron. 23.24. The Priests also were of sundry orders among themselves. The first dignity belonged to the High Priest. The secondary to him was Ithamar, 
Num. 4.28, 33.  and his offspring, who commanded the Gershonites and Merarites to their service. These were reckoned and called the Princes of the Sanctuary in those things that pertained to God. And out of these were chosen by David, the twenty four courses to serve in the Temple, 
1 Chron. 14.  together with substitutes under them to assist in their presence, or in their absence: 
Luke 1.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In this respect Zacharias is said to be of the course of Abia (viz.) the eighth course of the twenty four. And these in the New Testament are called the chief Priests, Mat. 2.4. And these also were Elders and Judges in their own Cities, 
1 Chron. 26.  for the execution of Moses Law, and sat also with the Elders sometimes of other Cities in judgement, for the explication of Moses Law, wherein if any thing seemed too hard, than it was referred to the counsel of Priests, of the Levites and Judges which sat in that place, 
Deut. 17.  which the Lord did choose for the Ark to rest in.  Mathe. 
But what is this to the Church Christian?  Phila. 
Though it cannot be proved by consequent that the Church Christian is bound to the same manner of government altogether. For 1. The tribe of Levi was not subject to any other tribe, but true Christian Ministers are, though the popish Priests love not to be yoked by the secular power. 2. The polity of the Jews being contained in the Law of Moses, 
Deut. 21.19.  it was necessary the Judges should be assisted by those that had the most skill in that Law. 3. This preeminence followed the same family by inheritance and birthright, so not with us; yet the order that God set for some to rule over others, is not lightly to be refused, since God saw it was the best order, rather than to leave them to a general equality of Priests; therefore the Sanhedrim itself consisted not of all that would come in, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but of seventy choice men. But it is plain that the levitical discipline doth set a form of divers degrees among Ministers, by the evident wisdom of God, which may justly be imitated by the Christian Churches, rather than parity, which God never approved.  Mathe. 
But Christ used no such way of superiority himself, nor settled any such, as we read of.  Phila. 
It is true, Christ used none such himself; for he came to serve and give his life for the world, Mat. 20. yet at that time he was head of the Church, and was a King to rule, a Prophet to teach, and a Priest to cleanse. But his Kingdom was not worldly, and therefore he would not reign over his Church by his bodily presence. So he was the disciples Lord and Master even then, 
John 13.  and all power in heaven and earth was his then, but he did not challenge it till his resurrection. Then he took the Sceptre and Kingdom declaratively, which he only exerciseth by inward and spiritual power and grace, but leaves the external government to others, and keeps the spiritual, effectual, and celestial Kingdom in his own hand, which by his spirit in his ordinances he conveieth into the hearts of his people; and this Kingdom belongs only to the person of Christ; and they that think that any man, or corporation of men, whether the Pope or the Presbytery, succeeds Christ in this Sceptre, they be highly deceived: And for the external government, he left it to the Apostles, who had the mind of Christ, and they did as I have showed you. They were 1. Greater than others in Christ's favour, always hearing him. 2. In gifts of the spirit far above others, 
Acts 2.  and in doing miracles. 3. They received their abounding measure immediately from the Holy Ghost; others received their measure mediately from their preaching, baptising, or imposition of hands. They shown their superiority also, by charging, 2 Thes. 3. commanding, to Timothy and Titus, ordaining contributions, 1 Cor. 16. threatening, 2 Cor. 13. so St John doth Diotrephes, and their delivering up to Satan, they that followed them durst not be so bold (though the Pope is; 
Ignat. ad Romanos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) for Ignatius saith, I enjoin nothing to you as Peter and Paul did, they were the Apostles of Christ, but I the least. So in another Ep. ad Trallianos, he saith, I command not as an Apostle, but I keep myself within my measure. Yet the Apostles after they had trained up men by their doctrines, letting them accompany them in their travels, they then left some in one place, as Timothy at Ephesus, Titus at Crect, and gave them authority to ordain ministers, and govern the Church, and therefore they were superior to others: for equals have no power over their equals.  Mathe. 
But I find Christ forbidding superiority, Mark 10. and the Apostles associating others with them in electing to offices, Acts 6. and assembling Councils, Acts 15. and imposing hands, 1 Tim. 4. and in excommunicating.  Phila. 
It is true, that upon the two brother's request to be the chief favourites in his Kingdom, which they supposed would be an earthly dominion, and being rejected, the other disciples disdaining them, the Lord tells them that they should not use civil jurisdiction over one another, as the Gentiles did; but he doth not deny degrees or diversity of administrations to them; but he thereby instructeth them how to use the authority given of God, 
2 Cor. 10.  not for subversion, but edification; so that hereby he forbids them compulsive dominion, or violent jurisdiction over their brethren, but to leave that to the secular power. Also to be ready to humble themselves to the meanest, and of the lowest degree to win them to the Gospel; but that all ministers are by that place proved to be equal, I understand not, and that because as I have said, they used power and authority above others, which they would not have done if Christ had forbidden it: yet I conceive the Apostles among themselves were of equal authority, and towards the brethren they carrried themselves more like fathers, than Lords or Masters. Now for their associating other with them. It is true, that many places of Scripture seem to make for it (viz.) that they had the concurrence of Presbyters, and others called a Presbytery, in their several dispensations, which will not be found so, if well examined. For first, in the choice of Mathias, 
Acts 1.  it is not expressed that the Church intermeddled, only Peter acquainted the rest, that one must be chosen in the room of Judas; but whether all the Disciples, or the Apostles only named Barnabas and Mathias, is not fully expressed; for it is said, they appointed two, and prayed, and cast lots; which actions are most likely to be performed by the Apostles, who were led thereto by the spirit of God; for certainly an Apostle might not be chosen by men, however they might put men in election for it: therefore God shown which he had chosen (viz.) Mathias, and he was accounted with the twelve Apostles. I believe Peter and the rest might have chosen whom they pleased, but than it would have seemed partiality; and beside they had not yet the Holy Ghost poured upon them, and therefore rather committed the choice to God's providence. 
Acts 6.2.  So the seven Deacons by appointment of the Apostles, were chosen by the multitude, but approved by the Apostles, ver. 6. which men were at that time only confirmed in that office of trust, to distribute the Church's stock, impartially to the Grecists and Hebrew widows, not to teach or baptise; and though Philip did so at Samaria, yet he did it as an Evangelist, not a Deacon; so here is not any appearance that these were appointed by such a Presbytery. We grant that the people did use to show their consent in elections, by holding up of hands, which was never held mystical or sacred, as imposition of hands, and ordination is, 
Socrat. l. 4. c. 30  as appeareth in the people's choice of Ambrose to be Bishop of Milan (who was before Lieutenant of the Province) for that he had by good persuasions quieted the tumult that was made by the people, about choosing a Bishop: After which both the Emperor and they, desired the Bishops to lay their hands upon him; so that it is evident, the people nor lay-Presbyters, were associated in ordination, or in imposition of hands. So Chrysostom, one of the Ministers of Antioch, was sent for by Arcadius the Emperor to succeed Nectarius Bishop of Constantinople, and he was chosen by the full consent of the Clergy and Laiety, yet none of them laid hands on him but Theophilus, Archbishop of Alexandria; 
Socrat. lib. ●. cap. 12.  nor doth the fourteenth of the Acts from the Greek word, prove any such thing; for the word, though by some strained, will not properly signify the holding up of hands in election, but rather an institution of one to an office; or if it did, yet is there no mention made in that Chapter of such gesture used by any, except Paul and Barnabas, Acts 14.23. nor doth that place of Timothy, 
1 Tim. 4.14.  which only text nameth Presbytery in the New Testament, where it is said Timothy had the hands of the Presbytery laid upon him, prove any such association of Presbyters and Laymen with the Apostle. For first, 
2 Tim. 1.6.  if Timothy were at that time made an Elder or Bishop, sure it was not by Lay-Elders, for the less cannot bless the greater. If preaching Elders shall be understood in the word Presbytery, than Presbyters ordained Presbyters or Bishops, which we cannot find exemplified in the new Testament. What then was the Presbytery here? chrysostom tells us they were not Elders, 
Chrys. hom. 13. in 1. Tim. 4. Hieron. in 1 Tim. 4.  but Bishops. And for the word Presbytery, Jerome expounds it for the office that Timothy was called to, viz. of a Bishop. So doth Primasius, and Haymo, and Lyra say, that Presbyterium is the dignity of an Elder or Bishop; yea, Calvin saith as much upon that place of Timothy; 
Theodor. in 1 Tim. Theoph. in 1 Tim. Calv. Instit. l. 4. c. 3. S. 16.  yea, Ambrose, Theodoret, and Theophylact before him; and if so, the sense must be thus as Calvin gives it. Stir up the gift of God that is in thee, by laying on of my hands (not of others) as if he had said, look that the grace be not in vain which thou receivedst by imposition of hands, when I created thee an Elder: and so confesseth that he understandeth not, 1 Tim. 4.14. to intent by Presbytery the College of Presbyters, but only the ordering of Timothy to become an Elder. Indeed that the Presbytery laid hands on Timothy, together with St Paul, no place doth evidently show; and in that very place, 1 Tim. 4.14. the word hath you see a divers signification: but that St Paul himself alone did it, that place of 2 Tim. 1.6. clearly showeth, whose hands alone were sufficient, without the hands of the others, to give one a degree above themselves, namely, to make Timothy an Evangelist to accompany Paul in his travelling, or to make him a Bishop, which was of no effect, and of as little to make him an Elder or Presbyter, because the less must be blessed of the greater, namely, such as had the grace of imposition of hands committed to them, which Presbyters had not. Therefore the Presbytery spoken of, 1 Tim. 4.14. if a number of men, yet must be such as had Apostolic grace, 
Theodor. in 1 Tim. 4.  as saith Theodoret; and if they had Apostolic grace, yet could they not convey it without the Apostles hands: for though God bestowed the spirit upon others, as well as upon them, as on the 70 disciples, 
Aug. in Epist. Joh. tract. 2.  and the rest, Acts 1.15. as St Aug. witnesseth, yet we read not any of them gave the Holy Ghost by laying on of hands, but the Apostles. Therefore we read of the seven Deacons, were men full of the Holy Ghost, before they were chosen, Acts ●. 3. and yet after that the Apostles had laid hands on them, and that Philip preached and baptised at Samaria, 
Chrys. hom. 18. in cap. 8.  yet he laid hands on none of them, but they received the Holy Ghost afterward by Peter and John, Acts 8.15. because this was peculiar to the Apostles.  Mathe. 
Why did the Apostles use imposition of hands in their instituting Pastors and Teachers in the Church, being it was an old ceremony among the Jews?  Phil. 
It was an old ceremony indeed, used in making prayers for any. As Jacob did, Gen. 48. in blessing the children of Joseph. So Moses on joshua, Num. 27. So on the heads of their sacrifices, Levit. 13.4. So in accusation the Elders laid their hands upon Susanna. And Christ did not reject it, Mark 10. he laid his hands on children when he blessed them, and Mark 6. on the sick when he cured them. Now the Apostle Mark 16. receiving it from their master's example and warrant, use the same ceremony in their dispensations: as Paul on the father of Publius, Acts 28. Ananias on Paul that he might receive sight, Acts 9 So when the seven were chosen, Acts 6. and Paul and Barnabas separated, Acts 13. they had the hands of the Prophets laid on them. So Paul on the Disciples (that had not experience of the Holy Ghost, Acts 19) laid his hands, and made them Ministers of Ephesus, 
Beza in Annot. act. cap. 19  whereas yet were no godly assemblies to elect them, nor Presbytery to join with him.  Mathe. 
What was the general rule for elections and ordinations in the Apostles time?  Phila. 
We find three sorts. 1. By the spirit. 2. By lots. 3. By voices. Mathias was chosen by lot, Acts 1. Paul and Barnabas by the spirit speaking by himself immediately. 
Acts 13.  Timothy was designed by the spirit speaking in the Prophets, who after received imposition of hands from St Paul. By voices and suffrages I find some propounded, Acts 6. but not ordained, save by the Apostles, and such to whom they gave Apostolic power, as to Timothy and Titus.  Mathe. 
What need was there then of imposition of hands, if chosen by the spirit, or by lot guided by the spirit?  Phila. 
As a testimony that they were so ordained, as the spirit had appointed. So Barnabas and Saul, Acts 13. with fasting and prayer were separated to convert the Gentiles, not upon their own heads, but by a solemn way they were commended to the grace of God for prospering the work: For imposition of hands is not always taken for ordination to be an Elder, but also for a commending of a man by prayer to the work propounded; and so the Prophets might well join with St Paul in prayer over Timothy, 1 Tim. 4.14.  Mathe. 
But we find others joined with the Apostles in deciding doubts of faith, as Acts 15.6. So in delivering some up to Satan, 1 Cor. 5.  Phila. 
For the doubts in a point of faith of that concernment, the Apostles no doubt were content that the professors in Jerusalem should come together; but for the determination we find none meddling in that Council, but Peter by way of advice, ver. 7. and James the Bishop of Jerusalem giving the definitive sentence, ver. 19 my sentence is, that you trouble not the Gentiles about circumcision, etc. And for delivering up to Satan, you may see it was done by decree of St Paul upon the incestuous person, 1 Cor 5. I have determined as if present, to deliver him to Satan. 
Amb. in 1 Tim. cap. 1.  As for their assembling together at his command, it was that the whole Church might see and fear, that upon reading the sentence, the spirit of Paul being present by the power of the Lord Jesus, Satan should plainly smite him with some evil, 
Chry. in 1 Cor. 5 hom 15.  as once Peter did Ananias dead, Acts 5. and Paul, Elymas the sorcerer, Acts 13. From this it is St Paul saith, 2 Cor. 10. we have in a readiness to revenge all disobedience, and is called his rod, 
2 Cor. 13.2.  1 Cor. 4. which he will not spare. This I confess was excommunication, and somewhat more, for many were excommunicated, and yet not delivered to Satan's power, 
2 Cor. 13.10.  which was a sharp execution of that power the Lord had given him. Thus we see the Apostles kept this power, and by their command only it was executed. Christ gave this power of the keys only to the Apostles, John 20. and Paul being an Apostle, used them without the authority of Presbyters.  Mathe. 
But whether doth the power still continue, and in whom?  Phila. 
Some gifts were appointed to the Apostles persons. As 1. Their calling by Christ's own mouth. 2. Their infallibility in truth. 3. The visible assistance of God's spirit. 4. To speak extempore in divers tongues. 5. To work miracles. 6. To bestow the gifts of Holy Ghost upon others; all which was given to them to beget and convert and confirm Christians at first. But this milk is not necessary always to be continued, when the Church is grown to a ripe age; for the Scriptures are afterward sufficient to make us perfect to every good work, 
1 Tim.  and the miracles then done are a full confirmation of their truth. But yet you must know, that the authority of their calling liveth yet in their successors; and to teach, administer Sacraments, to bind and lose sins, to impose hands for the ordaining Pastors and Elders, are not ceased, nor can be wanting so long as there is a Church; for these beget faith, without which there is no Church. Therefore their successors are stewards of the mysteries of Christ, and are warned to take care of Christ's flock, Acts 20. and of this few doubt; but the power of the keys troubles them to whom they are committed, that is, excommunication and absolution. So others quarrel about ordination; and these are the wellwishers to Lay-Eldership, which they would have joined in this work with Apostles and Bishops; but they find no warrant for it. I know they bring commonly two or three places of Scripture for Presbytery; as the hands of the Presbytery, 1 Tim. 4.14. which I have showed were the hands of Bishops and preaching Elders at least, not of Lay Elders. So they say Christ bids a man tell the Church, Mat. 18. which if a man will not hear, he is to be accounted as an heathen. Now by this word Church they would bring in all the Lay Elders. 
Chrys. hom. 61. in Mat. 18. Beza. annot. in Mat. 18. saith, the chief implieth the whole.  But surely there is understood the spiritual Precedents and Governors; so there we read of no Lay Presbytery. But they say, that in the 1 Tim. 5. Paul tells us of ruling Elders, and thereforre there were some Elders beside those that laboured in the word and doctrine, as Rom. 12. he that ruleth let him do it with diligence: but it is plain, they are not distinct offices, 
Beza. annot. in 1 Tim. 4. Chrys. hom. 15. in 1. Tim. 5. Hieron. in 1 Tim. cap. 5.  but sometime pertaining both to the Deacon or Preaching Elder, who also ruled the Church, and in regard of their good government, deserved double honour of reverence and allowance, but especially for labouring in preaching the Gospel, because they cannot so well provide things needful for themselves. But for Lay Judges, I never heard they were to be maintained by the Church stock; of which maintenance the Apostle in 1 Tim. 5. speaketh, and therefore here can be understood no Lay Presbytery, but rather such as did govern the Church's stocks, as the Deacons did, or ministers which either did both, 
Beza. annot. in 1 Pet. cap. 5.  or only laboured in the word; for the name Elder compriseth sometimes all those that have any Ecclesiastical function. And St chrysostom on 1 Cor. 1.17. on these words, 
Chrys. in 1 Cor. 1.17.  Christ sent me not to baptise, but to preach, saith, that few were able to preach, but many to give baptism; therefore the inferior sort of ministers baptised, and the superior in wisdom Evangelized. They that performed the first well, were counted worthy of double honour for their right ordering the Church, but especially such as laboured in the word and doctrine: so that still we find no ruling for Lay Elders, but rather the duty and pains of their Pastors and Teachers; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the one by ruling the flock well in his Church and charge, whereof he is precedent, by doctrine, administration, and example; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the other for travelling with great pains of mind and body to dispense the Gospel, and confirm Christians by travel and visiting, in which sense Paul saith, 1 Cor. 15. he laboured more than all the Apostles. Yet I speak not this in derogation to Laymen, which are holy, grave, and wise, but only that they had no place in ordination or excommunication; yea, I believe good use might be made of them for moderation of quarrels and strifes, and examinations, as 1 Cor. 6.4. and to end matters peaceably between Christians, but not to censure Ecclesiastically, for that belongs to the ministers; nor to punish by the civil law, for that belongs to the Magistrate. The keys were given of Christ to his Apostles, and of them to their successors, which were spiritual pastors; so that every godly minister hath power to put by an unworthy receiver from the Lords Table, as well as to admit one that is worthy, 
Amb. de poenit. lib. 1. c. 2.  without the assistance of Lay Eldership, to whom neither power of preaching the Word, nor administering the Sacraments, 
Chrys. de sacer. lib. 3.  was ever committed. For when Christ said to Peter, 
Aug. 5. Tract in Joh.  I will give thee the keys of the Kingdom of heaven, he meant and intended it to all the ministers of the Church, as appeareth in giving the rest of the Apostles the same power after his resurrection. Therefore saith Ambrose, 
Amb. de dignita. sacer. c. 6.  all we that are Priests received the keys in blessed Peter; but he saith not, Laymen did also receive them.  Mathe. 
This may make Ministers take too much upon them.  Phila. 
Not if they be either wise and godly; 
Cypr. l. 1. Ep. 2.  for they are to use this power with moderation, and great discretion; for much harm may be done by rash suspension from the Sacrament, or excommunication from Christian society, nor less harm by facile and easy absolution. Therefore, though a Priest hath power to deny the Sacrament upon good grounds, yet not to excommunicate from all society in the Church, without the authority of his superior; nor was it wont that one should be received again to the Sacrament, without the hand of the Superior and Clergy was laid upon his head, 
Cyp. l. 3. Ep. 16.  in token of reconcilement. So Bishops were wont to give account to Synods of their excommunicating men, Conc. Nic. Can. 5. 
Concil. Sardcens. Can. 14.  And for absolution of Schismatics, it is true the people have been called together to be satisfied in their repentance, not to confirm the sentence, but to satisfy their conscience in the absolution, and to prevent schisms afterward, they observing how the party was stricken with fear, and recovered with shame: but this was no proof of a Lay Presbytery.  Mathe. 
What was then the Presbytery mentioned by Saint Paul?  Phila. 
It is but once mentioned in all the New Testament, as in the 1 of Tim. 4.14. which I have proved to be only spiritual men, as Pastors and Teachers called Elders; as at Jerusalem fifteen years after Christ's ascension, were Apostles and Elders, Acts 15. So at Antioch were Prophets and Teachers, as Barnabas, Simeon, Lucius, Manahen, Saul and Mark, and others, Acts 13. which the Apostles placed in Cities, where they had planted the Gospel. This was done for the defence of believers against seducers, that crept into houses, and subverted many, by teaching things that they ought not for filthy lucre's sake, 2 Tim. 3. And that those ruling Elders were Lay Judges, that Paul speaks of, it plainly appeareth to the contrary; for the Apostle there speaks of maintenance allowed out of the Church stock, which I never heard or read was given to any Lay ruler; and certainly if St Paul was loath to have the Church burdened with a widow, 
1 Tim. 5.  so long as her own kindred could maintain her, would less put the charge of a Lay Judge upon it. The Governors in the Apostles times were moderators of dissensions, 1 Cor. 6.4. between party and party, by their gifts of wisdom, discretion, and judgement, by-which decision of controversies the slander of the Gospel might be prevented, in their going to law before Magistrates, who were Infidels, 1 Cor. 6.1. But beside these I find no Lay rulers to meddle in Ecclesiastical affairs, 
1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I mean common people called Lay, from the Greek word that signifieth people, or secular men, but only Presbyters, i Priests in a short speaking. Beside, we find that God hath always governed his Church by Regal, Prophetical, or Sacerdotal jurisdiction; therefore Christ being all these in himself, governeth his Church so by Magistrates, Teachers and Pastors. Now the Lay Elder is neither of these: for they are no Prophets, because they have no charge of his word; nor have they Priestly power in regard of sins, and Sacraments, as Jam. 5.14, 15. If any be sick, let him send for the Elders of the Church, who shall pray, and anoint him with oil, and his sins shall be forgiven him. These Elders were not Lay men, but such to whom was committed the gift of healing and absolution. Nor have they the Regal power, for then the Magistrate must be subject to them, not they to him; or if they had, it can last no longer than when the Magistrate is a Christian: So that I see not how Lay Elders should be governors of the Church, but they must be Magistrates or Ministers.  Mathe. 
If there be no Christian Magistrates, must then the Ministers take all the power of government?  Phila. 
They may do as was done in the Primitive times, when the Church was not protected by the civil sword, but rather persecuted.  Mathe. 
But what if they grow Heretics, or prove pernicious?  Phila. 
Then the whole may avoid the unsound: for in such cases the people have power of desertion, but not of coercion; they may avoid or decline, but not punish their Pastors, as John 10. my sheep know my voice, but strangers they will not follow. So Rom. 16. mark them that cause divisions, and avoid them; for no doubt where the public State is not Christian, 
Cyp. l. 10. Ep. 4  the people have power to choose a good Pastor, and refuse a bad one.  Mathe. 
What Presbytery is that which the ancient Fathers do so often speak of in their writings?  Phila. 
First, you must know that the Scriptures speak of three degrees in the Church, and so do the Catholic Fathers (viz.) of Deacons, Elders or Presbyters, and Bishops; and when they speak of a Presbytery, they mean a company consisting of these, as if you read them, you shall find in Ignatius, Jerom in Tit. 1. Amb. in 1 Tim. 5. 
Ignat. ad Trallianos. Magnes. Philad. Smyrn. Antioch. Aug. the civet. dei. l. 20. c. 9 & in Psal. 106.  Isid. Originum, lib. 7. Tertul. in Apolog. In his tract of flight in the time of persecution. And Aug. speaking of seats of Church Governors, shows plainly, that Lay men had not judgement seats in the Church; for who governed the Church he tells us in Psal. 106. they that sat at the stern, as himself did.  Mathe. 
How came Bishops to be above the Presbyters?  Phila. 
Christ made a difference in the degrees of Apostles and disciples; so did the Apostles of Bishops and Presbyters: for though at first both the Bishop, Presbyter, and Deacon, were all included in the Apostles: yet as they found reason to lead them to make Deacons, Acts 6.3. and also Presbyters in several places to keep up the Gospel which they had planted, as there were Presbyters at Ephesus, Acts 20. and also among the converted Jews, 1 Pet. 5. where St Peter calleth himself a fellow Presbyter, i. in care and pains, not in office and degree; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so the equality of Presbyters breeding faction among the people, they were forced to commit the care of the Church planted, to some choice person, who might oversee the flock as Pastor of the place, and the rest to be his helpers in dispersing the word, and advising in the Church government: and to these were committed ordination, and imposition of hands, and the keys; (not to the Presbyters) which the Fathers call Episcopal power. This may be seen by Paul's Epistles to Timothy and Titus; 
1 Tim. 1.2. So c. 5.22. Tit. 1.5.  and how they kept the keys to themselves, may be collected from the 2 Thes. 3. where he bids the Presbyters only note him by a letter that would not obey his words; but the use or sparing of the rod he keeps to himself, 
1 Cor. 4. 2 Cor. 12.13.  and delivers it to those no doubt whom he made overseers or Bishops like themselves, who were also called Bishops, 
Cyp. l. 3. Ep. 9 Amb. in Eph. 4. Epiph. count. Heres. lib. 1. haer. 27. Hier. in Jac. Theod. in Phil. cap. 1.  and exercised the office of Bishops or overseers while they lived, and so left it to other faithful men afterward. James was the first Bishop of Jerusalem, as saith Eusebius, lib. 3. cap. 5. and Saint Jerome saith, the Apostles ordained him so. And Theodoret upon the Philip. chap. 1. saith, that Epaphroditus had the Episcopal office settled on him, because Paul calleth him their Apostle, Eph. 2.25.  Mathe. 
Why were not Bishops trusted with the Church at the first erecting of it?  Phila. 
Because the Church had at first more need of Presbyters and Deacons: 
Epiph. count. Aerium. lib. 3. ho. 75.  for whilst the Apostles continued near the places where they had planted Churches, there was no need of any Bishops or overseers, save themselves by their presence, letters, or messengers. But when they were finally to forsake those parts, than they did secure the Church by fit substitutes 2. Sufficient men for the office were very scarce to be had, as Phil. 2. I have no man like Timotheus, who will faithfully care for your matters, for all seek their own. 
Calv. Insilt. lib. 4. cap. 8.  3. Factions began by the equality of Presbyters, as some among the Galathians set up circumcision. So Phil. 3. some were called dogs, and evil workers, and were the enemies to the cross. So Col. 2. some burdened the Church with traditions, others corrupted the Gospel with Philosophy. 
Col. 2.  So some impugned the resurrection, 1 Cor. 15. and Col. 2. Others feigned the day of Christ to be at hand, 2 Thes. 2. many wolves entered foretold, Acts 20. and false teachers, 2 Pet. 2. yea, many Antichrists, 1 John 2. and cap. 4. to prevent or repress which, the Apostles set up superintendents or Bishops to rule the Presbyters, as they to teach the people, that the gainsayers might be reproved, Tit. 1.5. And that they exercised Episcopal jurisdiction, is plain, in that he had power of ordination: 
1 Tim. 5.2. Oecumen. in 1 Tim. cap. 4.  lay hands therefore suddenly on no man, 1 Tim. 5. And also the power of correction. So 1 Tim. 5.1. Rebuke not an Elder, but exhort him as a father; which plainly shows the difference between a Bishop and a Presbyter. And if we read ancient writers, 
Epiph. haeres. 25. Cypr. l. 1. Ep. 8. & Ep. 4.  you will find beside the proof of Scripture, both reason and practice enough for the setting of Bishops in the Church over Presbyters, although in many cases the Presbyters did associate the Bishop.  Mathe. 
But how prove you Bishops to be chief?  Phila. 
It is not unlike but the Church having received this order from the Apostles, would always continue it; and therefore from the Primitive times they had peculiar to themselves, 
Hier. ad Rusti. Monachum.  singularity in succession, and superiority in ordination. By singularity I understand one Bishop in one City, though divers Presbyters and Deacons in divers Congregations; and upon this singularity depends the safety of the Church, 
Hier. advers. Lucif.  which else would be rend asunder by as many schisms, as there be Priests. It may be you will object, that St Paul seems to acknowledge many Bishops in one City, 
Phil. 1.1.  as at Philippi, he writes to the Bishops and Deacons. 
Oecumen. in 1 cap. ad. Phil. Chrys. hom. 1. in 1 chap. ad Philip. Opt. cont. Pamerianum. l. 25  But these were Presbyters, yet called Bishops, because as yet the name was common to both; but afterward they were distinguished by their proper name, as Theodoret writes in the 1 chap. to the Philippians. And Optatus saith, that he is a schismatic, and a sinner, that erecteth one Bishop's seat against another. 2. They had superiority in ordination; for it was fit that the less should be blessed of the greater, and that a superior must ordain the inferior. It is true, 
Concil. Cartha. 4. Can. 4.  that the Council of Carthage saith, that Presbyters shall lay their hands near the Bishop's hand upon the head of him that is to be ordained; so that shows that Presbyters cannot ordain without a Bishop, and therefore their hands were only laid by way of consent and approbation, or else the Fathers and other Councils are deceived. Yea, 
Tit. 1.4.  beside, the Scripture settles it in the Bishop, not in the Presbyters; as you may read in another Council, who rejected a Presbyter that was ordained, or consecrated by another Presbyter, though the Bishop laid his hands upon his head, but suffered the other Presbyter to read the words of consecration, 
Concil. Hispalenf. Ca 5. Epiph. haer. 69.  because himself was troubled with sore eyes, and could not well read. So was one Colluthus a Presbyter reproved, and all the Presbyters that he had presumptuously made, were rejected in a general Council. So it was decreed against Maximus a Presbyter in the same case, 
Athan. apol. 2.  by the first Council of Constantinople, Can. 4.  Mathe. 
But how prove you their succession?  Phila. 
First, the Scripture tells us that the Apostles placed some in divers Cities in their life time; as Timothy at Ephesus, where Onesimus succeeds, Eus. lib. 3. cap. 35. Titus at Crect; Epaphroditus at Philippi; Polycarpus at Smyrna by St John; Linus at Rome by St Peter; 
Iren. l. 3. c. 3. Eus. l. 2. c. 1.  james at Jerusalem by the Apostles, and he was succeeded by forty Bishops, unto Macarius, who sat in the Council of Nice. 
Eus. l. 3. c. 22.  So Euodias succeeds Peter at Antioch; Ignatius was next, who had seen Christ in the flesh. 
Hieron. in Ignat. Col. 4.  Mark St Peter's scholar was Bishop of Alexandria, to whom succeeded Arianus. Caius, of whom Paul speaks, Rom. 16. was Bishop of Thessalonica, Archippus of Coloss, Dionysius Bishop of Corinth; and so look and you shall find succession maintained by an holy care of the Church rulers, commending it one to the other, especially in those places and Cities that had their first Bishops from the Apostles hands; and we find them in a plain succession, for 676 years after Christ, in the fourth, fift and sixth general Councils; but by wars, persecutions, and the like, the succession hath been in many places interrupted and sometimes at a stop in Rome itself: but yet this showeth there was (and aught to be also so far as I see) a succession of them continued; 
Hieron. ad Evagrium.  and therefore the Presbyters themselves till they grew factious in case there was none settled by the preceding Bishop, they did elect one out of themselves, and placed him in an higher degree, and called him Bishop. And this saith St Jerom was general throughout the world, after that men began to challenge those that they baptised to be their own, and not Christ's, it was decreed that one of the many Presbyters in a City, or Province, should be chosen, 
Hieron. in 1. c. Epist. ad Titum.  and set above the rest, to whom the whole care of that Church should appertain; and in these successions continued of one and no more, though the Presbyters were many. 
Ignat. in Epist. ad Antiochen.  Therefore Ignatius in his Epistles to divers Churches, warneth the Laity to obey the Presbyters and Deacons; and that the Presbyters feed the flock till God show who shall be your Pastor after my death. Thus they succeeded one another, and always in an higher degree than Presbyters; for although at first the name Bishop and Presbyter was used indifferently one for the other, while the Episcopal office remained in the Apostles and Evangelists, yet when they succeeded, 
Calv. Instit. l. 4. c. 4. S. 4. Theodor. in cap. 3.1. Ep. ad Tim.  that were neither Apostles nor Evangelists, than the higher degree were called Bishops, answering to the Apostles, by which term Apostle, the Bishops were first called, as was Epaphroditus, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Phil. 2.25. but afterward they left that title to the twelve Apostles, and took the name of Bishops or overseers to themselves; so verifying the prophecy in Psal. 45.16. concerning the Church; instead of thy fathers (i. the Apostles that begat thee) thou shalt have children, even such as thou hast begotten, i ministers, 
Hieron. in Psal. 45. Aug. in Psal. 45.  whom thou shalt make rulers, i Bishops, saith St Jerom, whom the Church hath placed in the seats of her fathers; and to bring them back to the cells of the Presbyters, hath been accounted no less than sacrilege: and however men may count it Reformation to abolish that order, I shall pray that they may not find it destruction to the Church, 
Exact. Synod. Chalcedon. de Photio & Eustathio.  and lastly to themselves a curse, Pro. 20.25. Mal. 3.9.  Mathe. 
However they succeed the Apostles in ordination and corrections, yet the Presbyters think not themselves inferior, and therefore not subject to them.  Phil. 
They ought not so to think but to be subject, because God hath made them Fathers and Pastors; and Christ calls them the seven stars in regard of their rule, as the seven Planets do govern natural bodies; and Angels in respect of their intelligence they have with Christ's mind, which they are to convey to others. This name Angels, saith Austin, was given to the Ruler of the Church of Ephesas. 
Aug Epi. 162.  So Auth. in 1 Cor. cap. 12. And Bullinger saith, the heavenly Epistle was directed to the Angel, i. the Pastor of the Church of Smyrna, which was Polycarpus, who was placed there by St John fifteen years before he wrote the Revelation. By which may be gathered, that these were chief in authority, and that Presbyters and people were to take direction and reproof from them, for he is charged above the rest, and therefore surely he had some power and authority above the rest, these being the chief Priests, 
Aug. in Psa. 45  and Fathers of Christ's Church; and therefore are to be obeyed, not only by the people, but the Presbyters also, as saith Jerom to Nepotian, 
Hier. ad Nep.  teaching the duty of a Presbyter. Be subject to thy Bishop, and reverence him as the father of thy soul; and that Presbyter that doth not so, 
Amb. offis. lib. 2. cap. 24 Cyp l. 3. Ep. 14  he through pride swarveth from the right way. And Cyprian blameth some Presbyters, that without regard to the Bishop set over them, do take upon them to do any thing, but he threatens to suspend such from their ministry. 
Ignat. ad Mag.  Therefore Ignatius advised the Magnesians, that as Christ did nothing without his Father, so they should neither without their Bishop, whether you be Presbyter, Deacon, or Lay man. And he chargeth the Sarsonses thus: Presbyters be subject to your Bishops; Deacons to your Presbyters, and Lay men to all. My soul for theirs that observe this order, the Lord will be always with them. This man lived near enough to the Apostles time, to know how the Church was then governed: And by the Apostolical Canons the Presbyters and Deacons are to do nothing without the consent of the Bishop, 
Can. Apost 8. Concil. Arelat. 1. ca 19 Higher advers. Lucif.  for to his charge the people are committed; no, they are not to baptise without the Bishop's leave, saith jerom, and affirmeth, that the safety of the Church dependeth thereupon; not that Bishop's usurped and took this power upon themselves, but by the Apostolic tradition and example, and afterward by the allowance of Emperors, and laws of States and Provinces, and Synodall Canons; none of which did allow any domineering in Bishops, but gave them power over Presbyters, and yet Presbyters leave to appeal from them (if they thought themselves wronged) to the nearest Bishops, 
Council African. can. 129.  or to the Primate, or to the next Synod.  Mathe. 
Whether may the people have the election of Pastors by God's Word?  Phila. 
We find no such election in God's Word. 
Oecumen in 1 Tim. cap 4.  By the commandment and appointment of the Holy Guest, were Bishops made; as Timothy by prophecy, 
Theod●. in 1 Tim. 1.  i. by divine revelation say Theodore, The phylact, and Ambrose on the first Epistle to Timothy. Next they chose others, as I have showed you. Afterward came in popular elections grounded upon humane society, which in reason challengeth an approbation at least, of those to whom they submit themselves, and allow maintenance. But yet even in this the people had only rather a proposal of one, or approbation of one, than an election of one: for they had two ways to settle a Bishop; the first by election, 
Cyp. l. 1. Ep. 1.  the second was by postulation; the election was thus performed. When a Bishop's chair was void, some Bishops that were nearest consulted to meet there at a certain day, of which they gave notice to the people and Presbyters of that place, who came on that day into the Church, and three Bishops at least came also from the adjacent places, and there observed whom the Clergy named, and whom the people proposed; and as all or most agreed, so the man was chosen, but another day fixed for his ordination. In the mean time any objections might be made, but if he were clear, the Bishops made him Pastor of that Church. But secondly, if that City wanted an approved man, than they desired the Bishop of the ancientest City called the Metropolis, and he the Metropolitan, to send them such an one as he approved; which he did after himself and three other Bishops had tried him. Thus also Presbyters were settled and ordained by the examination of the Bishop, and testimony of the people; 
Concil. Cartha. 3. Can. 22. Conc. Laodic. Can. 23.  yet the multitude must not elect those that were called to be Priests, though they might present such as they thought fit. But always three Bishops at least ordained a Bishop, and one Bishop a Presbyter, Can. Apost. ca 1, 2. This was the common order, except when the people made tumults, 
Eus. l. 1. c. 24. Evag. l. 2. c. 5. etc. 8.  as the Church histories tell us. For which uproars the Emperor Justinian took away that power from the people, and settled in the Governors of the City, to propound three, two, 
Novella Consti. 123.  or one orthodox and holy man without partiality, and the Bishops were to ordain him; and if in six months this was not done, than the Metropolitan might settle one. So that we may see that the people's election was not founded on God's command, but upon the reason of humane government, and was subject to the Laws and Canons of Princes and Priests; 
Dist. 61. S.  for the rule was that in the choice of Priests, the people was not to be followed but taught, and therefore their power may be forfeited, and transferred to the superior; and therefore if the multitude have a right, than the Magistrate much more. And we find, that election of Bishops by default, abuse, or petition, hath devolved to the Prince, being a Christian. Therefore lest variance should arise (as oftentimes it did) about the choice of a Bishop, Theodosius the Emperor commanded the Bishops then present with him, to settle Proclus in the Episcopal chair, before Maximianus successor to Nestorius, Bishop of Constantinople was buried. Pelagius being chosen Bishop of Rome without the Emperor's consent, was excused by Gregory, 
Platina in Pelag. 2.  because the Town was besieged, and no messenger could pass to the Emperor, 
Greg. Ep. l. 1. c. 5. Dist. 62. S. breviter.  which Gregory was by the Emperor chosen Bishop of Rome, without popular votes. The Canon Law in this case hath a good rule (viz) the people is to present, the Clergy to elect, the Prince to consent.  Mathe. 
How came this to Prince's hands at first?  Phila. 
There were at first few great Princes Christians, and so could have no right in this business of electing Bishops. 2. Bishops though they had greater authority than Presbyters, yet they had no endowment but from the common charity: and therefore the people after the Apostles time, might justly expect some hand in the choice of them, and so they had. For Fabianus the nineteenth Bishop of Rome, was chosen by their full consent; and so they generally had it till after Constantine the Emperor. But we read of Theodosius the elder, commands the Bishops to give him a catalogue of such whom they thought fit to be made Bishop of Constantinople. 
Sozom. l. 7.  They did, and the Emperor chose Nectarius, one not yet baptised, and hardly known, yet the Council though he was neither chosen by Clergy nor people, thought it their duty after that he was baptised, to pronounce him Bishop of Constantinople. And this power in Princes arose sometimes from the desire of the Clergy: as when Valentinian willed the Bishops to elect a Bishop of Milan, to succeed Auxentius; the Synod prayed him, being wise and religious, to choose one. So sometimes by reason of differences in the choice, it hath been referred to the Emperor: and sometimes in regard of favour the Emperor had showed to them, in recalling them from banishment, building Cities and Churches for them, and giving them endowments to those Churches, whereby the people were the more eased, and the Bishops more free in the exercise of their function. And this was much like the right of patronage which was always allowed, and is still with us here in England. But if we search antiquity, we shall find Synods allowing this power to Princes (viz.) that no man shall be ordained Bishop without the King. 
Conc. Aurel. 51. Greg. Turonici hist. Fran.  The Kings of France kept this power, and so have our Kings of England to themselves, neither suffering Clergy nor people to meddle in the choice, but by royal assent, no not the Pope himself. Henry the first of England sent the Pope word, that he would not lose the investiture of his Churches, 
Mat. Paris in Hen. 1. an. 1103  for the loss of his Kingdom. And no wonder if Emperors and Kings looked narrowly to this power, of which as the Pope did strive to rob them on the one side, so did the Presbytery on the other. Therefore the Statute of Provisors of benefices, 
Stat. Edw. 3. anno 25. Westmo.  provides clearly for the King in electing Bishops, or collating Bishoprics. And this is no more than was allowed to those that founded Churches, and gave maintenance to them (viz.) to present a Clerk: for they gave the Church, so did the King, 
Ansegilus legum Franciae, lib. 1. cap. 84. Statut. de Marlebride. Novella Consti. 123. cap. 18.  but neither King nor patron did consecrate or ordain; nor may any Bishop nor authority refuse such, being men of good life and learning, if they do the Plea of Quare impedit lieth against them. The same liberty was given of ancient times by the Council of Toledo, an. 654. And the Roman Laws determined the same throughout the Empire: by all which you may perceive how Princes had the power of electing Bishops.  Mathe. 
But I have heard some holy Fathers and Councils to have been against receiving of Bishops from the Prince's Palace.  Phila. 
It is true, 
Epist. Athan. ad solit. vitam agentes.  Athanasius saith, that there is no Canon that a Bishop should be sent out of the Palace. But Athanasius speaketh of such as were sent from Constantius the Emperor, and placed in the Churches by force of his soldiers, which was an invasion of the Church's rites, because they had no admission by the Bishops. So it is true that the second Council of Nice alleged a Canon, 
Nic. Syn. 2. Can. 3.  that all elections of Bishops, Presbyters, or Deacons, made by the Magistrate are void, because a Canon saith, that if any Bishop obtain a Church by the help of the secular magistrate, let him be deposed, and put from the Lords Table, and those that communicate with him. But this Council did not deny power to the Emperor or Prince to nominate, but to impose a Bishop by his own command, against both the Metropolitan, and other Bishop's admittance and ordination, 
Nic. Syn. 2. Can. 3. Conc. Paris. Can. 8.  who should properly admit and ordain them. So the Council of Paris will have no Bishop imposed upon the people with the other Bishop's leave (viz.) the Metropolitan and his Comprovincials; for if any such were, no man should accept him for Bishop. And this was decreed long before in the Apostles Canons, saying, 
Can. Apost. 30.  If any Bishop resting on worldly governors by their help obtain a Church, let him be deposed and excommunicated, and all that join with him.  Mathe. 
How did the Bishops govern the Church?  Phila. 
They followed the Apostles rule, namely, to order their special congregations by their own singular power; but in a matter wherein the whole Church was interessed, they governed by Synods and Councils, as the Apostles did also, Acts 15. which Councils they at first (before there was a Christian Magistrate) called by consent among themselves, or by the chief Bishop among them. So there were two Synods summoned in Asia about reformation of the Church, and ordaining Bishops. Others at Ancira in Galatia, and in France, and at Antioch against Montanus. Others at Rome about the celebration of Easter. But when the Emperor Constantine turned to the Christian faith, he called the general Council of Nice in Bythinia, against Arrius, who denied Jesus Christ the Son of God to be of the same substance with the Father; which opinion was there condemned and accursed: and Easter day settled to be kept upon the Lord's day, and not on the Jews fourteenth of Nisan. And so Councils were usually called till the Pope usurped the power, striving to wrest it from the Emperor, and to set himself above Councils. But had Charles the fift dealt as roundly with him about the Council of Trent, as the Emperor Sigismond did in the Council of Basil, it had not been twenty five years in calling, nor so long in sitting, and so little good done. But that they governed the Church by Councils, it may appear from the great Council of Nice, 
Concil. Nic. Can. 5. Con. Ant. Ca 20  which decreed that there should be in every Province a Synod twice a year. So concluded the Council of Antioch, so did the first Council of Constant. Can. 2. So the Council of Chalcedon Can. 29. So the third Council of Toledo, Can. 18. So the second Council of Turo, Can. 1. And so good and approved was this government, that when the Synod of Antioch, sixty years before that of Nisen had condemned Paulus Samosatenus for heresy, and he would not yield up his Church, but kept it by violence; they complained to the Emperor Aurelianus, an heathen, and he drove him out (to his shame) from Antioch.  Mathe. 
Why then are Bishops so much cried down in these latter times?  Phila. 
1. By that spirit that lusteth to envy. And 2. By self love, which if it cannot swell us to be as big as others, we do strive like Satan to pull down others to be like ourselves. 3. By covetousness which loves to part Christ's coat, or to cast lots for it; many had rather  themselves with the Church's means, than Christ's merits, and wrap themselves warm in his coat, rather than trust to the purchase of his Cross. These are the motives, whatever the pretences are; or else why was not the Abbey and Bishop's lands reserved to pious uses. I believe the Commonwealth was more rich by the Church's leases, than ever she was by the Church's purchases. The Farmer then grew from a Yeoman to a Gentleman, and most of the purchasers are now fallen from Gentry to beggary. But beside all this, it is no wonder if that be cried down in these times of Libertinism, 
Hieron. in 1. Epist. ad Titum.  which was set up for the preventing of schism and heresy, whose ground is always pretended liberty of conscience, which kind of people are always adverse to Christ and his Spouse, the Church, and therefore ever persecute the overseers of the flock, 
Cypr. Ep. 55.  that they may the better adorn themselves with the ruins of the Church, and are no doubt the followers of the great Antichrist, and forerunners of the last apostasy of this world, since the Church hath been governed by them, 
Simler. de rep. Helvet. fol. 148  for 1500 years, and upward, or by none, or else by a disorderly confusion, as we see in those Churches who have cast off Episcopacy; as in Switzerland, where a Lay man is Precedent of their Consistory. And at Zurick and Basil their Consistories are wholly Lay, and Ministers are only to advise. Yea, in other places Ministers are not so much as assistants; so that they may use their Ministers like minstrels, and choose whether they will hear them or no: for they have no power, nor hardly a right derivation of their ministry, from the order of Christ and his Apostles.  Mathe. 
Whether can you derive your own aright, having originally received it from Rome by Popish Bishops?  Phila. 
You think it seems that our Bishops took their ordination there at first, or that there were no Bishops in England to ordain others, but they must needs travel to Rome for it, or take it from Rome by delegation; and if so, you take our Bishops and ministry to be merely antichristian. But suppose we had it from thence, that will no more prove our ministry antichristian or popish, than our very Bible, Gospel, or Baptism, if we received it from thence. For superstition cannot annihilate the ordinances of God, given at first from Christ, no more than building stubble upon the foundation can destroy it; or than a spring water is utterly spoiled by running from a rock through a clay. But our Bishops and Presbytery, we derive from the Apostles, as we do also our Protestant doctrine professed, which though held in unrighteousness in the Church of Rome, like a captive for a time, yet at last redeemed itself, and came to light, and shown itself the true child of God, begotten at first in Rome by the word of truth, from which she deviating, the truth chose another foster-mother to dwell withal, that will maintain her with goods and life, and not forsake her to the death. So our Bishops and Clergy came not at first from Rome, though Rome hath made bold to invade the Church of England. But for the first three hundred years after Christ, the Pope had nothing to do out of his own Diocese, as may be seen by the Council of Ephesus order, 
Con. Ephes. p. 1. act. 7.  made in the behalf of the Cyprian Bishops against the Patriarch of Antioch, who challenged their ordination. That Council decreed that the Cyprian Bishops should not be violated in their right; and also that no Bishop should busy himself afterwards in another's Province, or invade others privileges, 
Ruff. hist: Eccl. l. 1. c. 6.  which they enjoied from the beginning. By which the Bishop of Rome was shut up within his own City and Suburbs. And we find for certain, that the British Bishops did not acknowledge any obedience due from them to the Pope, 
Spel. Conc. anno 601.  which they must needs have done, if they had their ordination from him: and they had reason to stand upon it, being Britain was the elder Church, planted by Joseph of Arimathea, in Tiberius Caesar's time, 
Gild. de conq. Brit.  and Peter came not to Rome till the second year of the Emperor Claudius, to settle that Church.  Mathe. 
How came the British Bishops to be consecrated.  Phila. 
Some think by those that came with Joseph of Arimathea into England, having Apostolic authority, such as Simon Zelotes, who was crucified in Britain. 
Jerom. in Catal. script. Eccles.  Others think that some were ordained by Euga●ius and Damianus, whom Elutherius Bishop of Rome sent to baptise (at the request of King Lucius) himself and people. And if it were so, there is no reason to find fault with our Bishop's succession from thence, he being an holy man and martyr, and his two messengers being faithful Pastors. But the Britain's being conquered by the Saxons, we find that the Saxon Bishops were consecrated by Austin, whom Gregory the first, Bishop of Rome, had formerly sent to bring the Britain's to his three rules. First that the British Clergy should be subject to the Bishop of Rome. Secondly, that they should conform to the Roman custom about the celebration of Easter. Thirdly, that they should join with him in preaching to the Saxons. All this they Synodically refused, so that Austin was fain to return to Rome to be consecrated himself, and then to consecrate the Saxon Bishops alone, without the assistance of any other Bishops. Now they denying thus to be subject to Rome, makes others suppose they had their consecration from some Greek Bishops of the East, because they stood for the celebration of Easter with the Greek Church, which yet was a schism from the Council of Nice, who decreed it to be kept contrary to the Eastern custom, and agreeable with the Church of Rome: yet this showeth that British Bishops had no dependence on the Roman Bishop, no more than they of the East, who were consecrated without the Bishop of Rome's authority, according to the Canons of the Council of Nice, 
Theodor. in lib. 5. cap. 9  that three of the Bishops of the same Province might consecrate another Bishop, as occasion offered itself. No doubt but Episcopacy was settled in England by the first Christians that came thither, as Joseph, and Simon Zelotes, who having converted King Lucius and many of his people, 
Clem. Epist. 1. ad Jacobum fratrem Domini.  that King took away the Druids and Flamens, and heathen Temples, and divided them into Bishoprics, which was an apostolical constitution, and as Vicar of Christ in his Kingly Office, did settle fit men to supply those places, and to be in authority over others; upon which ground I suppose other succeeding Kings followed him: as Ethelwald made wilfrid Bishop of South Saxons; 
Malm. de Gest. Pont. Aug. p. 257.  and King Alfrid made Oenewolphus Bishop of Winchester; Edward the Confessor made Robert a Monk, Bishop of London, and afterward Archbishop of Canterbury. And as the Saxon Kings, so did the Norman Kings the like. For William the Conqueror, chose Lanfrank to be Archbishop, and King Rufus chose Anselm to be Archbishop of Canterbury. And the Popes laid no claim to the English Churches patronage, till the reign of Henry the first. And we find anciently in the Greek and Latin Churches, the Emperor did elect and erect Bishops, and that by the desire of Synods; as Valentinian the Emperor was so solicited by the Synod of Milan. So the Emperor Theodosius commanded the Bishops to set up Proclus for Bishop to succeed Maximian. 
Theod. l. 4. c. 6. So. l. 7. c. 90. Greg Ep. lib. 1. cap. 5.  So Gregory the first was appointed by the Emperor Mauritius, to succeed Pelagius, Bishop of Rome, whom the Pontifical itself in the life of Pelagius, 580 years after Christ, admireth as a new and strange accident, that he was chosen Bishop without the Emperor's consent, though the reason was, because the Longobards then besieged Rome so straight, that none could pass to the Emperor for his consent. And this continued, and upon some failings by occasions, 
Dist. 63. S. Adrianus.  was renewed to the Emperor, as by Pope Adrian to Charlemagne; and by Leo the eighth after Adrian, 130 years, in a Synod to Otho, that he and his successors should appoint the Bishop of Rome by Ring and Staff, which continued in the Emperor's 300 years after, and was restored to Henry the fift, anno 1111. by Pope Paschalis the second, and was never taken from them but by treachery. And the same course the Kings of France and England have always used. 
Greg. Turonens. bist. 10. c. 31.  The Statutes of England make it plain, saying, that the Church of England is founded in the state of Prelacy within the Realm, by the King and Peers thereof, 
35. Edw. 1. Stat. of Carlisle  and denieth all the incrochments of the Bishop of Rome, which is declared farther in the Statute of provisors, and in the reign of Richard the second. 
16. Ric. 2. c. 5.  But this was but only their election and appointment to the place by the Prince, their consecration was done by the Clergy, namely by the Metropolitan, & some of his comprovincials according to the Canon of the Nicen Synod. 
Nic Syn. 2. Ca 3  But how the three Archbishops, and the twenty eight Bishops, in the time of King Lucius, 
Or appointed to that dignity by the King, being Presbyters before; for a Bishop is but a Presbyter exalted.  about two hundred years before that Council were consecrated, is somewhat questionable, except done by some of the Eastern Patriarches or Bishops, whose opinion about the celebration of Easter, the British Bishops held a long time, according to the old rule, Obedience followeth ordination.  Mathe. 
Why are some men such enemies to Bishops?  Phila. 
By envy of their dignity and place, as I have said before, which makes men swell as the toad in the Fable, to be as big as the ox. Others out of self love and conceit, that they like Absolom, could do much better, if they had their places. Others out of a desire of parity. And some out of covetousness like Judas, to put Christ and the Church's portion into their purse, and so raise themselves, because they cannot be raised; and speak evil of others, because no body can justly speak well of them. For these reasons many have troubled the Church, and turned Schismatics and Heretics. As Thebulis, 
Eus. hist. l. 4. c. 21.  because he could not be a Bishop, corrupted the Church with gross opinions, from whence sprung many sects, and wretched Heretics. So Arrius, because one Alexander had the dignity which he desired, 
Theod. l. 1. c. 2.  he broached that damnable heresy, that Christ was not of the same substance with the Father. So Donatus, because he could not be Bishop of Carthage before Cecilianus, he pretended that none were of the true Church but himself and his followers. 
Aug. de heres. c. 22.  So Aerius that giddy brained heretic, said, there was no difference between a Presbyter and a Bishop, with whom the Acephali may be sharers, though sprung from one Severus Antiochenus (men without an head, or without wit) so called because they would not live under an head Governor or Bishop, 
Niceph. lib. 18. cap. 45. Eccl. hist.  except necessity drew them to it; and thought they might add their fancies to the Creed itself; as some in our time that think it lawful enough to patch up a new Religion with old heresies, or new inventions. But though these men are against Bishops, yet I could wish they were not against Episcopacy, lest they fall into the very quintessence of schism: for Bishops may be regulated, yet not Episcopacy be extirped, since it hath been always held and found to be the bond of Church-union; and separation from it, the symbol of faction. Therefore the ancient Writers counted those that would not be subject to them, to be worse than infidels: for they held the Church had her external being and constitution by Bishops, and they that did not communicate with Episcopacy, were not in the Church. Yea more, 
Cyp Ep. 27. & in Ep. ad Flo. Pupianum. Clem. Ep. 1.3. Ruff. transl.  Russinus is so bold to say, that all Priests, Clergy men, people, nations and languages, that would not obey their Bishops, should be shut from the communion of the holy Church here, and of heaven hereafter.  Mathe. 
Many found fault as much with the Liturgy, as with Episcopacy.  Phila. 
They found none, but feigned some. They pretended that set forms of prayer were not to be used in the Church, neither considering the authority, antiquity, nor the conveniency of it. First, not the authority, as that it was appointed by God himself, Num. 6.23. where the Priests are appointed to bless the people in a set form of words. So Deut. 26.13. the people are enjoined a set form of prayer after the payment of his tithes. Nor do they consider that the book of Psalms are all set forms of prayer or praise, and delivered to chief Musicians to be set to divers instruments to praise God withal, 1 Chron. 16.7. and 1 Chron. 25.3. and 2 Chron. 30.21. and Ezra. 3.11. Nor do they discern that Christ gave his Disciples a set form first, giving it them as a pattern in the first year of his ministry, Mat. 6.9. and in the third year of his ministry gives it them as a prayer expressly to be used, Luke 11.2. when you pray, say Our Father: which prayer is not of extempore conception neither; for we may find in old Jewish Euchologues, most of the petitions: not that Christ need to borrow of any, but he did it to show that truth was his freehold wheresoever he found it, and to teach us to subject ourselves to the spirit in ancient truths, rather than to affect extempore raptures. Nor do they perceive the antiquity of set forms in the N. T. Church; for we find St James the first Bishop of Jerusalem, was the first setter forth of Liturgies, and he placed there by the Apostles. So Titus was left in Crect, to set in order things than were wanting; and what things they were, being they had the Gospel and Sacraments, let any man tell you, except they were Church Rituals. Ignatius also, Bishop of Antioch, taught his Church, Liturgies and Doxologies, as appears by the Ecclesiastical histories. He lived in the first hundred years after Christ, and from that Church of Antioch, 
Trip. hist. l. 10. c. 9  where men were first called Christians, Liturgies were derived to other Churches, as to Rome itself. For Gregory the first being Bishop of Rome, brought in the form of the Greek Litanies in that Church; so that our Liturgy primarily cometh from the Greek, 
Conc. Ancyr. 1. tom. Con. Conc. Meter.  not the Latin Church: but if it did, yet whatsoever is good in it, may be used by any Christian Church, except we think it not fit to worship Christ, because he was sometimes confessed by the devil's mouth. Nor do they see the convenience of it; St Paul did, namely, that we may with one mind and one mouth, glorify God the Father of our Lord Jesus Christ. 
Rom. 15.6.  And Mr Calvin approved it very much, writing to the Protector of England in K. Edw. the sixths' time, that there should be a form of Church Service, from which Ministers might not departed in the exercise of their functions, that there may be an help to the simplicity of some, and a remedy against the levity of others that affect innovations, and for the clearer appearance of the unanimity of all Churches among themselves. I know they say also, that set forms of prayer hindereth the gift of the spirit in ministers, which would utter itself freely, but that it is bound up by reading a set form. But considering that the minister is the mouth of the people to God, I conceive it convenient that the people know what he solicits God for, that they may the more comfortably join with him in prayer. Nor can I see how the Church is more edified by extempore prayer, than a set form, since the Church is edified as well by Sermons composed, as sermons preached. Besides, the spirit of the Church may edify her members by her composures, as well as any one member may edify any part of the Church, by his voluntary conceptions and expressions, which may be done for ostentation, or may want consideration and discretion also. Nor doth set forms limit the spirit any more than extempore raptures, neither in the minister nor people. Not in the minister, for he hath divers times in private devotions, and before and after his Sermon, to enlarge himself farther as occasion requireth. And for his being stinted by the Liturgy, there is no reason but he may, since the spirit of the Prophet must be subject to the Prophets in their prophesying, 
1 Cor. 14.  and then why not in praying by the spirit of the Church representative, which composed the Liturgy. And for the spirit in the people, it is no more limited by a set form, then by a sudden conceived prayer; for their spirit being equally intent upon this, is as much limited as by that: and so as the people's spirit is subjected to the ministers in his prayer, so much more ought the spirit of the minister be subjected to the spirit of the Church's corporation. I have seen many ridiculous pamphlets against the Liturgy, more fit for waste paper then to be answered. I spoke enough before of this matter, in answer to some heresies. Some do object that it containeth not prayer for all occasions; yet I think if they would well consider the Litany, they can hardly add any thing to it, though upon every particular petition therein, they make as long a prayer, as the whole Liturgy.  Mathe. 
But the ceremonies are more offensive than the Liturgy.  Phila. 
They need not, if people would consider the paucity, the indifferency, and the power that the Church hath to impose things indifferent. For first, there was but three, the Surplice for the Minister, the Cross for the Baptised, and kneeling for Communicants: three innocent ceremonies (as many of the complainers themselves have confessed) in the opinion of wise men; yet have they been violently opposed by many that cannot find the medium between affirmative and negative superstition, but either rush into the gulf, or dash upon the rock. The Praecisian he will have no ceremony without special warrant from Scripture, like the Sadduces. The Papist on the other side will have them necessary to divine worship, though not set down in Scripture, like the Pharisees traditions of the Elders. Between both these lieth a middle way to walk in, 
Zanch. de sacra Script. p. 262.  bounded with the authority and liberty of the Church, in imposing and using things indifferent, as she finds those things expedient and convenient to be done, which she finds neither commanded nor forbidden in God's Word.  Mathe. 
Methinks it seems reasonable that Church-ceremonies should have special warrant from God's Word.  Phila. 
If there be a general warrant it is as good, as 1 Cor. 14.23, 40. let all things be done to edification, decently, and in order. This is ground sufficient for the Church to impose what she thinks to be so. 
Calvin.  And upon this ground it is that the Church hath appointed times ceremonial to be observed, as well as things, as the Feasts of Christ's Nativity, Resurrection and Ascension, and Whitsuntide, 
Zane. in tract. de sacra Script. p. 279.  as well as habits and gestures, which Mr Calvin saith, are divine altogether, as founded on Scripture. As kneeling at prayer is a divine ceremony, as it is a part of that decency commended to us by St Paul, Let all things be done with decency, yet it is a humane ceremony, 
Calv. instit. l. 4. c. 10. S. 30.  as it is appointed by men to persons, times, or places. And Vrsinus a reformed judicious Divine, saith, that ecclesiastical constitutions are good, 
Ursin. Catecb.  so far as they do assign that which is generally intimated, though not expressed in the word of God.  Mathe. 
But if ceremonies be made parts of God's worship, they are unlawful.  Phila. 
To make them any part of God's essential worship is unlawful, but not to use them in the accidental parts of it, for the more decent and convenient discharge of God's service. For as God made a man perfect, and no man can add to him, but yet to  this man is no presumption, but rather an argument of our estimation of him: So to God's essential worship the Church may not add any thing, but to apply ceremonies to the outward part of it, for decency or edification is no derogation to God's service. And for places of Scripture alleged against ceremonies, they make nothing against them, as that of Deut. 12.32. there is meant an adding to God's word by way of corruption, as fraudulent coiners that adulterates money. So in that of Esa. 29.13. is intended those humane constitutions that is contrary to God's word. So that of Col. 2.23. is meant that will worship which was set up by the Essens, (a branch of the Pharisees) as necessary to religion, and was a negative superstition, ver. 21. touch not, taste not, handle not, of which the non Conformist is guilty, saying, wear not, cross not, 
Dan●us de doct Christianae, cap. 25. Zane. in Colos. ●. 27.  kneel not; and these they obtruded upon men as parts of doctrine, and a rule of God's worship, which is to accuse God's word of imperfectness. But so our Church doth not, nor addeth nothing to what God hath commanded, but she appointeth something to be done, which may serve to the performance of what he hath commanded.  Mathe. 
But ceremonies made significant, or to teach us any spiritual duty by their mystical signification, are by religious men thought unlawful.  Phila. 
Those significant ceremonies which are mixed with false doctrines are unlawful, as the Pharisees attributed to their washing cups, pots, and tables, as great a legal purification of their bodies, as to those washings which God had appointed to that purpose; yea, they imputed a spiritual virtue to them, of cleansing the soul from sin, which Christ reproved, Mark 7.8. saying, that which is from without defileth not a man, and therefore that which is a mere outward washing, being not of God's institution, cannot purify a man; so that he condemned not the washing, but the false opinion joined with it. Beside, ceremonies are not sacramental, but moral signs of duty, which are not unlawful, being neither significant by any special representation, nor obsignant by ratifying to man God's covenant and grace, but only puts us in mind of some duty we own to God, provided always that they be not such significant ceremonies, as God hath taken away by the coming of Christ, 
Zanch Epi. ad Hoop. p. 1087.  or used with any Jewish opinion, or popish superstition, as they do their ceremonies. Abraham used a ceremony in giving his servant an oath, by putting his hand under his thigh, which was a humane ceremony, for Abraham had no command from God so to do: and it was significant, for it taught a confidence in Christ, who was to come (after the flesh) out of Abraham's loins; for the oath intended that as he hoped to have any happiness by Christ, who was to come of Abraham's seed, that he would be faithful to his master, in taking a wife for his son. So Mordecai's Feast of Purim was a significant sign to them, to be thankful for their deliverance from Human's bloody plot. So the yearly Feast of Dedication, set up by Machaheus, 1 Mach. 4.59. in remembrance of their deliverance from the cyranny of Antiochus, who had forced Idolatry upon them, by setting up the image of Jupiter in the Temple of God, and Machabeus his renewing true Religion, and consecrating a new Altar to God, 
John 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore called the Feast of Renewing. And in the New Testaments Church were the Feasts of charity, both to signify and preserve love; and these were continued till almost 500 years after Christ. And those were condemned that would not communicate in such Feasts, by the Council of Gargna, a Town in Paphlagonia, a modest and godly Council, which condemned Eustatius, 
Conc. Garg.  who inclined to the heresy of Lalianus, the patron of Encratites, or strict livers, who thought that only an honest life without faith, was religion good enough, and could not abide the public congregation of God's people in Temples. So the holy kiss in those Feasts commended by Saint Paul, 1 Thes. 5.26. was of humane institution, not of Christ's, and the property of it was significant (viz.) of Christian love, and it was done in the holy and public worship of God, to show that it did not only signify the love that Christians had one to another, but that love which they enjoied by the atonement of Christ, who had kissed the Church with the kiss of peace, 
Psal. 2.  and they him by the kiss of faith and obedience. So the covering of the woman's head in the Church, and the man's head uncovered, was a mystical significant sign; first of the man's subjection immediately to Christ, 
1 Cor. 11. Cal. in 1 Cor. 11 P. Martyr on the same, p. 151  and of the woman's subjection to the man in Christ. Yea further, it signified the moral duty which one owed to the other; the man to rule rightly by his dominion, and the woman of her subjection to her husband's government; 
Zanch. desac. script. p. 273.  and therefore we ought not to be contentious, 1 Cor. 11.16. but rather wait till they be changed, since they are not of perpetuity, 
Chem. Exam. part 1. p. 25.  but have been always changeable: as we know at first in the Primitive time, the people stood up at prayer every Lord's day, from Easter to Whitsuntide, to argue their belief of Christ's resurrection, which is not now enjoined or used. So the French prophecy or preach with their heads covered, to show their dominion of teaching, their people are uncovered, to show their subjection to his doctrine, which is contrary to the Apostles order to the Corinthians. All ceremonies are not so fit for all times, the Church hath liberty to settle or abrogate them, as she seethe cause; which liberty no wise man ever denied the Church, but holdeth significant ceremonies to be profitable for the people, 
Calv. opusc. p. 344. Calv. instit. lib. 4. cap. 10. Chem. Exam. part 4. tract. de Imag. p. 13. Zeppe. Leg. Mos. l. 4. c. p. 312 Juni cont. lib. 4. p. 283. Chem. Exam. part 2. p. 32.  so that such a mean be kept, that Christ be illustrated, not obscured. I believe upon this ground it is, that Luther, Chemnitius and Calvin, allow of pictures in the Church, done by way of historical narration, both for ornament and remembrance, without any superstition. So Holidays are, and may be celebrated in remembrance of some special benefit received from God about that time, or by some eminent person that he hath employed for the Churches good. And indeed none of these things were thought superstitious, till opinion of merit, and of efficacious operation, was annexed to them. But to conclude, if ceremonies of humane institution being significant to some duty which Gods worship requireth, be unlawful, I see not but men may refuse to take a lawful oath, because one's laying their hand on the book and kissing it, 
Deut. 6.13.  signifieth a worshipping God the author of that book, in taking the oath, and that one doth aver the truth of his conscience towards man, as well as his faith towards God in so doing. Nor can a man keep the Lords day religiously, if it be not a mystical and significant sign to him of the resurrection of Christ past, 
Heb. 4.9.  and of our spiritual rest from sin, & of that eternal rest which is promised to the people of God. Nor do I see how people can have any religious respect to Churches, if they take them not as signs or shadows of the celestial Temple, 
Zanch. de Redemp. l. 1. tract. de tempt. col. 703.  where the spirits of the faithful are collected together praising the Lord. Nor can we keep any festival, without casting an eye upon what it relates to in his signification. And truly if ceremonies had no signification, they were the more fit to be cast out of the Church as unprofitable, and as such as the Papists use that want sign and sense.  Mathe. 
But having been superstitiously abused, they ought rather to be abolished, then used in the Church services.  Phila. 
Yet in Josh. 6.19. the spoil of Jericho is commanded by Joshua to be brought into God's treasury. And Gideon was commanded to take the wood of the idolatrous grove, and offer sacrifice, Judg. 6.26. We find also, that those things which the Jews abused, was continued by godly men, Bishops of Jerusalem in the Primitive times, as Circumcision though not as a Sacrament, but as a sign to show they came of the line of Abraham. So the Feast of Easter was kept by many reverend and worthy Bishops and Martyrs, before the Council of Nice, on the same manner and day as did the Jews, but not with the same end as the Jews did. So the Council of Nice did not abolish the feast of Easter, but changed it into the Lord's day. So the Papists have abused the Lords Supper by erroneous opinions, and idolatrous adorations of it, which showeth many good things may be abused, and yet are not therefore to be disused: this were to deny the use of the Sun, because Absalon lay with his father's concubines in the open light. Surely a ceremony washed from superstitious dirt (may be used in the Church) by mutation or correction, 
Clem. Exam. p. 34. c. 1. Zanc. de Red. in 4. precept. p. 678.  without utter abscission; for they being thus purged, are sanctified to holy use. And so the Church of England only retained three, the Surplice to warn the Minister of purity; the Cross to warn Christians of constancy, and kneeling to admonish communicants of humility. We know the Papists have abused these and others to superstition: but abuse makes nothing evil, which is not evil in itself. And therefore the best reformed Divines have concluded even as ancient fathers have done before them, who did not demolish all that was dedicated to idolatry, 
Calv. opuscul. tracb. de vitand. superst. p. 78.  but converted them to better use. So neither doth Mr Calvin approve of that morosity in men, who because some ceremonies of the Papists may not be observed, therefore none may; yea, some non Conformists have written, that though the Papists have dedicated Churches to idolatry, yet there being a good use for them among us, they may be retained; as also Popish vestments may be altered, and make ornaments for the Church. And surely they say well in that, and it were good if the rest would not wrest away the liberty of the Church in such things, which may make a lawful use of indifferent ceremonies for conveniency without offence to God.  Mathe. 
But yet they are offensive to many good men, and therefore to be left off.  Phila. 
First we must consider whether they be offensive in themselves, or made offensive by the intention of the Church, 
Theo. l. 3. c. 16.  as Julian the Apostate set up his image in the Market place, among the images of the heathen gods, that he that gave evil respect to his image, might be thought also to do honour to them; or if they did no respect, than they might seem to despise both the gods and the Emperor. So he set an Altar near his throne with a fire upon it, and incense upon a table, 
Sozo. l. 3. c. 17.  and all Officers of his army that came to receive his largesse of gold, did first cast some incense into the fire, by which many were scandalised or caused to stumble. So he caused all the fountains in the region of Antioch, to be dedicated to the heathen goddesses, and all the meat in the Market to be sprinkled with heathenish holy water; yet the Christians were so wise, as not to avoid their drink and meat, knowing that to the clean all things are clean, Tit. 1.15. and also bought what was sold, and made no scruple, as 1 Cor. 10.25. Then next we must consider, whether the offence arises not from our own ignorance and weakness, and so we be not straitened by the Church, but in our own bowels, and so like little children that complain their  are to little when their bellies are too full. The offence must lie in one of these; If it lie in the Agent, it is either directly evil, as David's matter of Vriah, 2 Sam. 12.24. which was sin, or else it is indirectly, and so either with or without the intention of the Agent. 1. Without his intention, as Peter, Gal. 2.11. in a partial complying with the Jews, had no intent to offend the Gentiles. 2. With his intention, as when men do it of purpose to stumble others. So Heretics by seeming holy and austere, have drawn many from the truth, as did the Novatians, who decreed, that men who had fallen by infirmity, should never be received again into the Church: by which seeming strictness they got many followers, and continued many years, even from the reign of Decius, to the reign of Julian, and after. So we say men may give offences to the weak, or to the strong: to the strong, as Peter was an offence to Christ, when he bid him to favour himself; 
Mat. 16.  for though he spoke out of good will, yet Christ found it a subtle temptation, and so cast it as a stumbling block out of his way. 2. To the weak (who are not able to distinguish) we give offence when we do unadvisedly lay things in their way, 
Mat. 18.  which may annoy them before they be ware. It is true we are not to offend one of Christ's little ones: But now things indifferent when they be fully determined by the Church of God, we must not be contentious, it is not the custom of the Church of God, 1 Cor. 11.16. of which Church we must be more tender, then of any particular men, 1 Cor. 10.23. But if indifferent things be not at all, or but in part determined by the Church of God, than we must consider charitably of other men's consciences, who are not fully persuaded of the lawful use of them: and therefore they are so far to be used, as they may prove no offence to others, So 1 Cor. 10.25. Eat, and make no question or scruple, because God hath given us liberty to use, or not use them; the earth is the Lords to do thee good; but in case of offence against thy brother, eat not, the earth is the Lords to hurt no man's conscience by my liberty, or God's allowance: so that first he saith eat and make no scruple, though the Feast was dedicated to Idols, for the earth is the Lords, and man's superstition cannot abridge thee from the lawful use of the creature. But if a weak brother that is not well satisfied in Christian liberty, shall inform thee of the idolatrous Feast, saying, this meat is offered to idols, then use not thy Christian liberty to the wounding of that weak conscience; for the earth is the Lords for thee to use lawfully, and not licentiously. Therefore the Council of the Apostles, Acts 15. though they gave liberty to eat meats that were forbidden by Moses law, yet restrained the Christians from things strangled, and from blood, and things offered to idols, left they should offend the Jewish people newly converted to the Christian faith. 
Acts 15.3.  So St Paul circumcised Timothy (his father being a Greek) to shun giving offence to the Jewish converts, yet at another time he would not circumcise Titus, 
Gal. 2.3, 4.  lest he thereby should approve the doctrine of those that imposed upon Christians an absolute necessity of circumcision, contrary to the liberty of the Gospel. Herein the Apostle carried the matter with great discretion, letting religion regulate charity, and charity regulate Christian liberty.  Mathe. 
But though many things may be lawful, yet not expedient; for though one intends no scandal, yet it may be taken though not given, and therefore such offensive things are to be avoided.  Phila. 
Not so; for men may be offended at that which must not be avoided; for men may be corrupted (that take offence) in their judgement, or in their affections. 1. In their judgement, as those people were, that took offence at Christ's doctrine, saying, that they must eat the flesh of the Son of man, else they had no life in them, Joh. 6.53. because they understood not the spiritual sense of it, ver. 52. So in their affection; as when by pride men take offence at the simplicity of the Gospel, as 1 Cor. 1.23. Christ crucified was to the Jews a stumbling block, and to the Grecians foolishness. It is true, that where there is no declaration of the right use of things indifferent, we are to indulge the weak, 
P. M. lo. come. class. 2. c. 4. p. 201.  but where a declaration is, or may be had concerning the using or not using such things, there we are not to nourish men's presumptions instead of weakness. I know some pretend that Papists may be the more confirmed in their Religion, to see reform Churches use their ceremonies. But I think rather by our reforming what they have abused, they may rather see the error of their own religion. We may as well refuse their Churches as their ceremonies, and they may as well be settled the more in their religion by our not using them (but I fear more by abusing them.) Indeed some ministers have objected against the use of them, but yet are now reconciled to them for advantage sake. So others say that our use of these ceremonies makes profane persons to contemn all religion; but I think rather that men's stripping religion of decent rites, doth more confirm profaneness, then clothing of it with decent ceremonies, and brings in disparity more than uniformity. So some object it is a great hindrance to preachers that cannot conform to them; but the necessity of preaching the Gospel ought to overpoize any ceremony, because a woe followeth the neglect of one, 1 Cor. 9.16. 
Cartw. replica. p. 266.  but none for using the other. Others say, that if some ministers who are non Conformists should submit themselves, it were a discredit to them; but yet St Augustine won himself much glory by writing retractations: Some again, that the command of conformity to a ceremony, doth infringe Christian liberty; but I say then it must be proved that the Church teacheth that there is a necessity to salvation placed in humane ceremonies, or else a necessity of sanctity, or of merit, or that they must be necessary to God's worship. Indeed if the Church did so, I confess she did destroy Christian liberty; 
V Calv. Instit. lib. 4. cap. 10. Sect. 4.  for it is not obedience necessary to man's commandment that infringeth Christian liberty, but the opinion of necessity in the matter of command, as if to do it were necessary to eternal life. This indeed were to offer violence to the sceptre of Christ, by which a man hath a liberty in things indifferent, which invasion the Church of England disclaimeth in the 39 Articles.  Mathe. 
God having so settled his Church, what is required of it?  Phila. 
That it be established in an holy stare of Magistrate, Minister and people, most agreeable to his revealed truth in Christ, that as God the Father was acknowledged by his creation and providence, so the Son of God might be worshipped for his redemption, and the Holy Ghost be known by his operating in us the blessed ends that God intended in our creation, and the effects of Christ's redemption that so the office of Christ, as a King, Priest, and Prophet, may be set forth by our faith and obedience to the same. Of this holy and orderly state, God made Israel a type, 
Esa. 51.15, 16.  when he did that which Esay makes repetition of, saying, I have covered thee in the shadow of my hand namely, I kept thee in thy going through the wilderness to Canaan that I might plant the heavens, and lay the foundation of the earth, that is, that I might make thee a state consisting of superiors and inferiors as a body politic, and say to Zion, thou art my people. And as he made them into Prince, Priest and people under the Law, so certainly he did not intent to leave the Gospel's people to disorder and confusion; and therefore he made Kings nursing fathers, and Apostles, Bishops and Presbyters, to instruct, and people to be ruled and instructed, as I have already declared; it remaineth to show what effects in the mystery of godliness the blessed spirit worketh on Christ's redeemed people called the Church.  Mathe. 
That I desire to know.  Phila. 
First it worketh in Christ's Church, people outward and inward holy worship. The outward consisteth in places, utensils and gestures, fit for divine service. The inward consists in an holy heart and life answerable thereunto, which is wrought in us by the operation of the Holy Ghost the third person in the most holy Trinity.  Mathe. 
What am I to conceive and believe of the Holy Ghost, since I find little speech of him in the Creed, save only in one article or two at most.  Phila. 
Though you find little speech of him, as you do of the name of the Father and the Son, yet all those Articles of the Creed that follow from believing in the Holy Ghost, do relate to him, and to his operations upon the object thereof, which is the holy Catholic Church, which he sanctifieth, by making in it the communion of Saints, and sealing to it the remission of sin, and bestowing upon it the power of the blessed resurrection, and the felicity of eternal life. And insomuch as we are taught to believe in the Holy Ghost, as well as in the Father and the Son, that word (in) doth intimate to us, 1. That he is God as well as the Father and Son, or else we may not believe upon him. But we find that we are to be baptised into his name, together with the Father and the Son, Mat. 28.29. 2. That he proceedeth from the Father and the Son, and therefore called the Spirit of the Father and the Son. Of the Father, John 15.26. and of the Son, Rom. 8.9. and proceedeth from the Son, in that he breathed him upon his disciples, John 20.22. and yet is a distinct person from them both, as appeareth, Mat. 3.17. where the Father speaketh, and the Holy Ghost descended, and the Sun submitted his humane nature to baptism, and yet he is equal to the Father and the Son, and therefore divine worship is due to him as to them. Therefore it is fit that we know him in his nature and operations.  Mathe. 
I pray declare them to me.  Phila. 
I shall, first he is eternal, and was before the world, Gen. 1.2. and cannot alter his nature and condition. So secondly, he is immense, and so every where present, Psal. 139.7. and therefore he is at hand always to give us his help and assistance. Again, he is omnipotent, Rom. 15.19. all wonders and miracles were done by him, and therefore he is able to deliver us, and make us for ever most happy, as well as he is omniscient, knowing all our wants, Acts 10.19. 1 Cor. 2.10. Now for his effects they are either common or proper; common to all creatures, or all men. To all creatures, as in the creation, when the spirit of God cowred on the waters and earth mixed together, not yet separated (as an hen sitting on eggs) thereby qualifying that chaos to take several forms, Gen. 1.2. which spirit also garnished the heavens, Job 26.13. and is still sent forth to continue the creature by production and generation, Psal. 104.30. which kind of operation is common also to all men, Job 33.4. the spirit of the Lord hath made me: and not only so, but the same spirit giveth inventions to men, of Arts and Sciences, as to Bezaleel and Aholiab, Exod. 31.3. so to write excellent things for the common use of men; so to qualify Ministers with the gifts of prophecy and preaching, and tongues, yet not all with saving grace, mat. 7.22. So many men have illumination to discern of some doctrines of faith, by drawing off the veil that hangs before other men's eyes, though without application to themselves, or correspondent practice of such knowledge, Heb. 6.4, 5. they have a taste, but no delight nor digestion; for it neither takes them from the love of the world, nor makes them the more to love God or goodness; yea, and in other men he works restraining grace to forbear some foul sins, as Abimelech to forbear Sarah, Gen. 20.6. yea, and to do some laudable actions, contrary to their disposition, 1 Sam. 10.10. when Saul prophesied, which was so strange to the people, that it became a proverb, Is Saul also among the Prophets. This restraining grace God giveth the wicked, not sur their own, but for the Church's sake, who would by them otherwise in their lusts, be basely defiled, or utterly destroyed. Now there be other operations and effects of the spirit, proper to the elect, and some of them are general, and some particular: the general are the conception of Christ, and the qualification of his humane nature to make it fir for the great work of redemption of the elect, Isa. 61.1. The spirit of the Lord is upon me to preach glad tidings, etc. which spirit he received without measure, John 3.34. The second general work is his dwelling in the elect, by which they are made a temple for God, 2 Cor. 6.10. and built together for God's habitation, Eph. 2.22. Also regeneration of them, whereby they are washed and sanctified in the name of the Lord Jesus, and by the spirit of our God, 1 Cor. 6.11. Then next he uniteth the elect into one mystical body by faith and love in the bond of peace. Beside, 
Eph. 4.3.  he hath particular operations in the singular persons of the elect; as first he works in them liberty from the power of sin, and ability to subdue the corruption in nature, which neither natural reason, not moral prudence can do, but where the spirit of the Lord is, there is liberty, 2 Cor. 3.13. because the law of the spirit of life hath made us free from the law of sin and death, Rom. 8.2. And this the spirit doth by exercising of us in the works of mortification, till we have crucified the old man, and even wounded sin to death, by becoming to us the spirit of judgement and burning, Esa. 4.4. both to condemn ourselves, and to consume our dross; therefore it continually lusteth against the flesh, and makes our hearts to rise against sin, 
Gal. 3.  as it doth against any thing we hate; and if at any time we yield to the flesh, this good spirit becomes like a voice behind, calling to us that we are out of the way, Esa. 30.21. by daily good motions and checks of conscience, and by baptising us with fire, Mat. 3.11. inflaming our hearts with an holy revenge upon sin, and with a love to all goodness, righteousness and truth. Then next he doth infuse divine graces into the heart, which are like so many letters commendatory of us to God; as faith to believe above reason natural, as Abraham did, Rom. 4.17. and without any visible means, Heb. 11.1. so also he worketh in us love to God, by which we tender the pleasure of God above all things in doing and suffering, of which we are never ashamed, because the love of God is shed abroad in our hearts by this holy spirit which he hath given us, Rom. 5.5. and makes us wait by hope, for the righteousness to be revealed, Gal. 5.5. with longing and sighing, Rom. 8.23. and praying by the spirit of supplication poured by him upon us, Zac. 12.11. and never leaves till he hath made us partakers of the divine nature, resembling God in selfe-contentment, though we be shut out of the world's society, and in being in love with good men that are begotten of God, 
1 John 5.1.  therefore he is called the spirit of love, Rom. 15.30. and in wisdom, 
Mar. 13.11.  whereby the elect discern those mysteries which none knoweth but God and they, for they are not discerned by others, 1 Cor. 2.14. and also in transforming them into the practice of those things they hear and believe by this spirit, from one glorious grace to another, 2 Cor. 3.18. and this through the sanctification of obedience, 1 Pet. 1.2. by which he gives us comfort, by giving us peace of conscience, and joy in assurance of remission and freedom from the guilt of sin, in which respect he is called the comforter, John 16.7. and so he is, but especially in the times of affliction, wherein he gives them such tastes of heavenly glory, as makes them to contemn all earthly things, and rejoice in tribulations, Rom. 5.4. because this spirit of glory resteth upon them, 1 Pet. 4.14. Thus he goeth always with the elect, working in them a spiritual strength to persevere, though sometimes they be like smoking flax, almost choked in their sad melancholy fumes, or like bruised reeds that have no strength, then doth he establish the inward man, Eph. 3.16. by nourishing the seeds of grace sown in our dry ground, by his sweet dew from above, Esa. 44.3. and by his secret and powerful assistance in the times of trial, 2 Cor. 12.9. bearing witness to them, that they are the sons of God for all their crosses in this world, Rom. 8.15. which he sealeth to them by the promises believed, concerning Christ and himself, Eph. 1.13. All which considered, we should make much of this spirit, and not grieve it, nor quench it. Not grieve it by acting without it, by our own sensual desires, and separating ourselves from the societies where he doth afford his gracious dispensations, Jud. 19 or do not acknowledge his power in giving them skill and abilities to perform their several places and callings; nor ask counsel of him, or direction from him, Esa. 30.1. but rather despise it even in his ordinances, 1 Thes. 4.8. and turn their ear from it, as Neh. 9.20, 30. and harden their hearts against it, Zac. 7.12. and rebel against his doctrine, and so grieve him in his ministers, Esa. 63.10. and Acts 7.51. as St Stephen told the Jews, yea, to tempt him by venturing to try whether he will punish them or no, as Ananias and Saphira did, Acts 5.9. by all which they show, that whatsoever portion of the spirit they have received, yet it is in vain. Also we must not quench it as some do fire by casting on water, or withdrawing that which should feed it, 
● Tim. 1.6.  or lose it as we do springs, for want of endeavour to draw or pump them. And this men do, when after they have had some taste of heavenly gifts in remorse for sin, or some joyful apprehensions of God's promises, yet they fall away, and having begun in the spirit, yet end in the flesh, Gal. 3. So when they fall into gross sins, after calling to grace, they cause the Holy one to cease from them in his operation for a time, and so lose the joy which formerly they found in God's service. So do they discourage the spirit of their Teachers, so that they cannot do their work with joy, but grief, Heb. 13.17. Thus by living in known sins, they sad the spirit which would seal them to the day of redemption, Eph. 4.30. which may possibly conduce to the unpardonable sin against the Holy Ghost, if these be not repent of.  Mathe. 
I pray declare to me that sin, as plain as you can.  Phila. 
It is a wilful and total falling away from the grounds and true beginnings of Christ, and from that spiritual fellowship, which one hath had with the people of God therein, after ones illumination and outward sanctification, contemning the Gospel, and despighting the methods and operations of the Holy Ghost without repentance, even to death. All this may be gathered from Heb. 6.4, 5, 6. and Heb. 10.25, 26, 27. But this must be rightly understood. As first, that he must be one enlightened with some competent knowledge in true religion, and sanctified by outward calling, at least to the covenant of grace, Heb. 10.29. and the seals thereof though not sanctified by saving grace, which shows itself by true repentance from all sin, and by relying on Christ by faith for his salvation. So next he must wilfully apostate, Heb. 10.26. as it were without temptation, not as David by lust, or Peter by fear, yea, it must be a total falling from all parts of truth, which may possibly overpower his nature, by the terrors of the law. Also he must despise the Gospel, and even loath the way of salvation by Christ, and scorn, the Gospel, which is the means of sanctification, and hath in some manner worked formerly upon himself some change of mind and manners. Besides, he must offer some despite by blasphemy and persecution, and that not of ignorance, as Paul did, but of desperate malice; and that not only to the person of the holy, as many have done to the person of the Father and Son, by many presumptuous sins, but to the work of grace, and operating power of the Holy Ghost in us, by which God cometh more near to us then in other things, or to his power shown outwardly for approving Gospel-truth. So the Pharisees blasphemed the miracles of Christ, saying, that they were wrought by Beelzebub, Mat. 12.24. whereas be did them by the spirit of God, ver. 28. by which they were convinced, both what, and from whence he was, Joh. 7.28. Again, this sin must be continued in without remorse, which sometimes maketh men despair of mercy, when they reflect upon the greatness of their sins, which men may do, though they never committed this sin; yet this sin is continued unto death, as appeared in Julian the Apostate, without any repentance; and therefore is called the sin unto death, 1 John 5.16. and the sin unpardonable by our Saviour, Mat. 12.13. not because it exceeds God's mercy or the merits of Christ, but because it prevents and disappoints the application of them for want of faith and repentance, they having apostated in their very heart (which is the place where faith and charity should be rooted) although they do not always show it outwardly, Heb. 3.12.  Mathe. 
How may one be sure to escape this sin?  Phila. 
First let him examine himself whether he have the Holy Ghost, Rom. 8.9. and we may know it by its lusting against the flesh, and making our heart to rise against sin, Gal. 5.17. Next it begets in us a pleasant taste of things that are of a spiritual nature; for of ourselves we have spiritual foul palates, like people in fevers, 
Rom. 8.5.  that makes them distaste what is good. Next it stirs us up to mortify sin and all evil concupiscence, Rom. 8.13. and then it gives us victory over sin, by making us free from the law of sin, by the law of the spirit of life, Rom. 8.2. so that the body is dead because of sin, but the spirit is life because of righteousness, Rom. 8.10. by which the heart is circumcised, as well as the outward man or the outward manners, Rom. 8.29. Beside, this spirit doth transform us into the image of holiness from one glorious grace to another, as he hears them related in God's word, wherein we behold the glory of God, 2 Cor. 3.18. also it makes us glorify God in the very fires of affliction, because his love is shed abroad in our hearts by the Holy Ghost, Rom. 5.5. and when a man findeth that he hath the Holy Ghost, then let him beware of those sins that are forerunners of this. As first, the forsaking of that means by which they were once enlightened, as the Jews did the ministry of John the Baptist, who was a burning and a shining light, and for a while they rejoiced in his light, but after fell away. So take heed of affecting men's praises more than Gods, and of a common alienation of the mind from goodness, and of evil actions without temptations, of envy at godly men, and misinterpretations of their good words and works. If they have any sense of these sins, break off the course of them, lest you proceed to the contempt of the operation of this good spirit, but rather behave themselves as those that partake of the spirit, Gal. 5.25. by bringing forth the fruits of the spirit, Gal. 5.22. as love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, etc. by which they are known to be his Church.  Mathe. 
What mean you by the Church?  Phil. 
This word Church is to be considered nominally, locally, and personally. The word or name Ecclesia, the Church, was used among the Athenians for an assembly of Citizens called together out of the common multitude by name, by a public Crier to hear the decrees of the Senate; which word is used by the Apostle, to signify the Church Christian, which also signifieth a company of people called together by the voice of God's ministers, out of the rude world, and kingdom of Satan to hear the Gospel revealed from Heaven. But the word Church is derived of the Greek word that signifieth Lord; from which word Kyriake or Kyrios, Lord, comes the Scotch word Kirk, and our word Church.  
2. This word is taken for a place of holy assemblies to meet in about the service of God: so 1 Cor. 11.18. when you come together in the Church, which though not (it may be) such as ours is, yet being a place set apart for such an use he calls it the Church. And such places the Christians had from the Primitive times, which being the place that contained those that were the living Churches of God, namely, faithful Christians, the place so containing in a figurative form of speech, 
Aug. Q. 57 in Levit.  is called by the name of the people contained therein, which ancient writers have not feared to call holy places, in regard of their separation to holy uses; and therefore as Christ did not allow common things to be set or carried through the Temple, so the ancients did not like that holy services that concerned general meetings should be done in common places or houses, 
Basil. in Rug. comp. explic. Q. & respo. 310.  except dedicated to holy uses, urging that in 1 Cor. 11. to forbid common eating in the Church, and the holy banquet in a private house. That the word (Church) hath been used for place, it appears by all that have anciently written on the 1 Cor. 11. or commented thereupon. 
Sedul. Com. Ci●y●ost. Theodo:  And indeed there were such places from the beginning of the Gospel's reception, even from the time of the Apostles, to the Emperor Constantine's time, 
Called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  three hundred years after Christ, though they were no stately structures, but at first some upper rooms in houses, which some devout Christians dedicated to divine worship: 
Bede de locit sanct. ●●. 3. c. 3.  the first of which was thought to be that upper chamber where Christ kept his last supper, and where the holy spirit descended upon the Apostles, where they had assembled before, and where Christ had twice appeared to them on the first days of the week, John 20. In this place it seems the Apostles met often upon weighty occasions, as in the choice of the seven Deacons, 
Hieron. Ep. 27.  and there was the first Council held about circumcising the Gentiles, Acts 15.6. And this place some called the chamber of Zion, and the upper Church of the Apostles, 
Cyril Hieroso.  which place seemed to be sufficiently consecrated by the presence of Christ in the celebration of the holy mystery of his Sacrament, 
Psal. 50.2.  so that from Zion God appeared in perfect beauty, and the Gospel went forth from Zion, as the Law from Sinai. And we need not make doubt of this, when we consider how men sold their possessions, and then laid them down at the Apostles feet, who no doubt with such money would purchase some place for Christian-assembly, and rather this then any other, being first sanctified by Christ's institution of his last supper there; and therefore some take this place for that house where the Apostles sat together, when the Holy Ghost fell upon them, Acts 2.2. and indeed we read not of any place more likely for their convention, than there where their Master, and our Lord Jesus made his last supper. Others think also, that Acts 2.46. from house to house, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understood for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Sylli, and Arab. gives it.  is to be understood of the Christians going from the Temple to this house where they broke the bread of the Eucharist, and after that did eat their own meat with gladness and singleness of heart, and the rather, because Christ had forbid them to go from house to house, Luke 10.7. and therefore their going from house to house, was only from the Temple to this Oratory in the morning to receive the Sacrament, and then to pass to other places of their repast; which order the Church of Corinth neglecting, St Paul began to reform, by blaming them for taking their own meat before the Lords Supper, 1 Cor. 11.21. which taken of it fasting, was seconded by the second Council of Maliscon, Can. 6. 
Cent. 6.  The next place of holy assemblies you may read of, is at Troas, Acts 20.7. an upper room three stories high. After this, as believers increased so they either gave places for assemblies out of their devotion, or built some upon ground purchased, as Eusebius tells us out of Philo, 
Eus. Eccl. hist. lib. 2. cap. 16.  and shows their orders of serving God in those places, by hearing Scriptures read, and expounded and sung Psalms, and distinct of ministe rial degrees, and also distinct places for men and women. It is plain from Rom. 16. that some had such places in their houses, wherein were many Christians assembled; but if it were but a family only, St Paul salutes the master of the family and his household, as Aristobulus household, Rom. 16.10. but if it were a place of more general meeting, 
Oecumen. in Rom. 16.  than he called it the Church in such an one's house, as Rom. 16.5. and Col. 4.15. salute Nymphas and the Church in his house. And that there were places of great capacity and resort, in the first hundred years after Christ, by the relations not only of godly Christians and first Fathers and martyrs, 
Lucian in Philop. Clem. Recog.  but by the report of the very heathens themselves living in that age, as Clemens speaketh of the house of Theophilus, to whom St Luke dedicateth his Gospel, and book of the Acts of the Apostles, that was turned into a Christian oratory. So some think Pudeus house was the like after his martyrdom, of whom Paul makes mention, 
Clem. in Epi. ad Corinth.  2 Tim. 4.21. in which places they did orderly worship God by men ordained to that work, and on times appropriated for that purpose, that so God's service might be discriminated by persons, times, and places, appropriated thereunto. Therefore we find them to have a common form of prayer, 
Ignat. in Epi. ad Magnes.  to which they were exhorted to meet in one place, that with one mind and one mouth, they might glorify God in Jesus Christ, 
Theoph. Antio. henus, lib. 2. ad Autolycum.  Rom. 15.6. And these places they called by the names of Synagogues and holy Churches, though the same word Church also sometimes signified the congregated persons of holy people, Clem. Alexand. lib. 7. storm. And by others the house of God, 
Constituti Apo. lib. 2. c. 57  which is described to be plain, open, and long, and toward the East, toward which in those days the Christians worshipped God in their Church service, Tertul. Apol. cap. 16. These places were most of them demolished in the times of persecution; as Claudius had banished the Jews from Rome, Acts 18.2. So Commodus deprived Christians of their houses; Dioclesian threw down their Churches in the third century, which were set up in the first and second, as was foreprophecied by Hippolytus in the beginning of the third century, 
Hippol. de consume. mundi.  as a preceding sign of Antichrist. The Churches saith he shall be made as common houses, or else quite ruined, or turned into a kind of warehouses, or Costermongers storehouses; the Sacrament of Christ's body shall hardly be extant; the Liturgy shall be extinguished, the singing of Psalms shall cease, and Scriptures scarce be heard. This may agree to our time, and a beginning to the last apostasy, since we contemn those places of worship, which our religious primitive predecessors thought fit to set up, and were only demolished by heathens and heretics. If you desire further satisfaction of these places, called Churches, see Cypr. de opere & Eleemosynis, and Euseb. lib. 8. and t. 9 Sozomen lib. 2. cap. 8. Theod. lib. 5. cap. 38. 
M. Falux.  I know some object that some ancient heathen writers about these times that I have spoken of, did upbraid the Christians, because they had neither Temples nor Altais, 
Origen count. Celsam. Arnobius. Lactan. adv. gent. l. ●. c. 2.  nor Images; and the learned Fathers confess that they had none, nor aught to have any; but that is, such as the heathens had, to which they confined their devilish deities, as to images and places: but that the Christians had such to meet in for divine worship, the Fathers never denied, as is already proved, though they seldom called their Churches by the name of Temples, to difference them from Idol-temples, 
Orig. hom. in cap. 9 Josuah.  but Ecclesiae, Churches or places to congregate the Church of God in together, as may be gathered from some of their homilies, which place some also call the Temple of God, Lact. lib. 5. cap. 2.  Mathe. 
Those Churches were founded indeed for God's service, but ours have been dedicated to Idolatry, as the heathens were, and therefore not fit to be used by us Christians.  Phila. 
Seeming sincerity must not disannul Christianity in the use of any such things, since all things are sanctified by faith and prayer, and since that to the clean all things are clean, and that it is lawful for us to hold up pure hands in all places without doubting. Do you not read that the spoils of Jericho were dedicated to God, yea, the very Babylonish garment which cost Achan his life for robbing God of it; and that St Paul made no scruple to be and pray in a ship, named the Castor and Pollux. And did not the first Christians in this land make use of the Temples which King Lucius our first Christian King sequestered from Idolatry to Christian devotion. Or do you find any man of sober mind, till the Brownists made their schism from our Church, that ever refused to serve God in those Churches, which Papists formerly had used in their Religion; nay have not some of them made use of Monasteries of worse foundation than Churches, as at Campin and Narden in the Netherlands, where they met weekly to act their public devotions, so that they are one way in opinion, and of another in practice. I know they object, Deut. 12.1. that Israel was commanded to destroy the heathens places of worship; but they consider not that that very commandment was given to drive them to that one place, in which God had appointed to put his name, Deut. 12.5, 6. so that we may by better reason pull down all private Conventicles, that people may be brought to the place of God's public worship. They may as well be afraid to pray in any Parish called by a superstitious name, as in the Church so called, if they neglect the doctrine of faith, which directs us to the true use of every creature.  
3. The Church is taken personally, and so for either the Church malignant, Psal. 26.5. called the congregation of evil doers, and sometime for the true Church, or any assembly thereof; and that company is called Ecclesia, as the assembly of the Jews was called the Synagogue, and of wicked men a congregation, because like greges a flock of cattles, they met together disorderly, as Acts 19.39, 41. 
Aug. in Levit. Q. 57  called the Beasts of Ephesus, 1 Cor. 15. though sometime they be used indifferently one for the other, as Leu. 8.3. So that all the three words, Kuriake, Synagogue and Ecclesia, signify a Church or an house set apart for a people to meet in about sacred occasions, which people are the Church personal, which Church is to be considered, as it is known to God, or to us. As it is known to God, who only knoweth who are his; we rather believe it, then see it, as our Creed teacheth, when we say, I believe in the holy Catholic Church, that is, I believe there is such an universal Church dispersed throughout the world, though I know not the parties. Beside, this Church is to be considered not only in the whole, but in the parts whereof every holysociety is a communion of Saints, and so the Church is partly known to us, at least in outward calling to be Saints, and in an answerable profession of it. 
As the Brown, hold.  Not therefore such an holy society is meant, as is totally and perfectly sanctified, and fully obedient to the whole will of God revealed; for such a communion was never found in Adam's family, there was a Cain, and Noah's Ark, clean and unclean men, as well as beasts, that were as unlike in their conditions, as the Raven and the Dove, 
Aug. in Joh. 6. Beda in Rom. ●  as Shem and Cham; Rebecca had Esau in her womb as well as Jacob; the Church of Israel had a world of wicked in it; in Christ's little College was one traitor; in the field of the Church is tares as well as wheat, and a through reformation or purgation of them, cannot be till the world's end, 
Zuinglius art. 34.  Mat. 13.29. yet this Church is called the kingdom of Heaven in the New Testament, because it makes us to be of heavenly natures, and guides us to Christ's heavenly kingdom. But if we will be of a congregation absolutely holy, 
Socrat. schol. lib. 5. cap. 10.  we must get a new found ladder to go up to heaven, as said Constantine to Acesius the Novatian Bishop.  Mathe. 
What is meant by this personal Church?  Phil. 
Not any one man, as the Papists make the Pope to be the Church virtual, nor a company of any creatures, save men; for bruits are uncapable of rational doctrine, nor are Angels tied to it; for Christ is not their nature, but the seed of Abraham, Heb. But the Church personal is a company of people every where dispersed, effectually called ordinarily by the ministers of the word, from the profaneness of the world, to the supernatural dignity of God's children, to whom they are united in Christ by faith, and to one another by love. In which people we are to consider their invisible essence, and their visible existence. First, their visible existence which they have in common with the visible Church, being admitted into it by that way that God in his word hath appointed for that purpose, as the Jews were by circumcision under the law, and both the professors of Christ among Jews and Gentiles by baptism under the Gospel. Secondly, they are to be considered in their invisible essence, which is faith in God through Christ, and love to one another. This Church is included in the visible Church, though not so plainly discerned as the visible is, yet they partake of the same blessings and afflictions with the Church visible, as a child in the womb of the mother partaketh of her joys and griefs.  Mathe. 
I pray Sir, show me the state and condition of the visible Church, and how to distinguish of the invisible company from others merely visible, if it may be.  Phila. 
The visible is that universal and Catholic Church, which God hath endowed with the means of salvation through Christ, typed or preached: as he was typed and prophesied of, the Jews were a chief part of it, as they were a settled Church; but before that it remained in the family of Adam, and Sheth, and Noah, whose Ark was a type of the Church. Then after the flood in a few families, especially in those that came of Shem, from whom came Abraham in the ninth generation after him, being the son of Terah, whom God called from Vr of the Chaldees, and with him settled his Covenant of Christ first promised to Adam. From him came Isaac, Jacob, and the twelve Patriarches, and from them the people called Israel, after old jacob's name, given him of God. But afterward were called Jews, of Judah, whose tribe stood to the house of David, and was the Kingly tribe; yet in process of time it came to be a name of profession or distinction from the ten other tribes, who worshipped in the Temple of Samaria, John 4.20. built upon the mount Gerizam, between whom there was a feud implacable, as John 4.9. and St Paul affirms it a name of religious profession, Rom. 2.28. he is not a Jew that is one outwardly, but inwardly. But these were once the true visible Church, especially after their redemption from Egypt by Moses and Aaron, by whom God gave them laws Ecclesiastical and Civil, which were put in practice first in their travels in the wilderness, and quiet possession of Canaan, under divers sorts of Governors, as first Moses, secondly, Joshua, and then under Judges, 
Aug. de civet. dei, l. 18. c. 22.  for the space of 320 years, next under Kings, about 520 years, till they were carried captive to Babylon for seventy years. Then they returned by King Cyrus his leave, and had commission to rebuild the Temple, which was forty nine year in finishing. From that time they were under the power of the Medes and Persians, and such Deputies as they appointed, called the heads of the captivity, such as Mesullam, Hanania, Benechia, Husadiah, zerobabel of the line of David, as also other ten more after Alexander the great, yet still there was a visible Church among them. Next the government divolved to the Maccabees of the tribe of Levi, and in them continued, till Herod by the Roman power deprived them of all sovereignty. In whose time Christ was born, 536 years after the captivity of Babylon, who like daniel's stone, put all the former monarchies down, by setting up a new spiritual kingdom in men's hearts, to which even Kings themselves should be subject. Now when he came, he found the Church of the Jews in much confusion by Sects and schisms of Pharisees and Sadduces, Herodians, and few that would entertain his doctrine, yet some there was that were his disciples and followers, whom having converted by preaching, and confirmed by miracles, and given his Sacraments as seals of his New Testament he suffered death by the Jews envy, and the unjust judgement of Pilate for man's redemption, as hath been declared, and risen the third day after for our justification, and about 40 days after having instructed and confirmed them in the rule of his spirit all kingdom in the Church, he ascended into heaven, and sent the Holy Ghost down upon them, who were with the rest of his disciples, his visible Church, which they mightily increased by their travels among the Gentiles, after the Jews had persecuted and despised the Gospel.  Mathe. 
Where was now the visible Church?  Phila. 
It was translated to the Gentiles, who were before without Christ, being aliens from the Commonwealth of Israel, Eph. 2.12. strangers from the covenant of promise, and had no hope, but were without God in the world, destitute of all good, and possessed with all evil, though convinced of a godhead by nature, Rom. 1.19. but rightly knew him not: some said that he was One of himself; another, that the world was his son; so that when they came to worship God, 
Orph. in 1 Sect. de Deo. Tresmig. in Pimaud. c. 9  they did it by idols, as I have told you, seeking God downward in the creature, by which they should have been led upward to God: yet God of his infinite mercy takes this wild Olive, and plants it upon the stock of the Jew, Jesus the root and offspring of David, that they might be the children of Abraham, by living in the faith of Abraham, which is rightly to be a true visible Christian, whether Jew or Gentile.  Mathe. 
Wherein consisted Abraham's faith?  Phila. 
In believing that God would raise up one out of his seed, in whom mankind should be blessed, even Jesus Christ, whose sufferings were signified by sacrifice, without which analogical relation, they could never have savoured sweetly with God. And as believed on Christ to come, so Christians believe on the same Christ passed. And this belief is the essential being of a true Christian, that is, a trusting upon Christ by faith, for perfect redemption. And this is that makes the difference between the visible and invisible Christian; for the visible or external Christian, is one that partaketh of the visible privileges of the Church, as Word and Sacraments, but not of the invisible graces thereof: they hear and understand not: they receive, but perceive not: they read, but believe not: they believe literally not spiritually: they conceive, but do not produce Christ but abortively. But the other Christian is not only visible by profession and participation of the common rites of the Church, but is also a partaker of the invisible graces offered and conveied under those outward mysteries of the Church, by the grace of faith, which only justifieth him to Godward, 
Jam.  and produceth good works, whereby he is justified in his faith with man, and approved a true visible Christian. But God requires only faith to justify before him; 
Orig. in Rom. 3. cap.  for the Lord required not of the penitent thief what before he had wrought, nor did expect what work he should fulfil after he believed, but being justified by the confession of his faith in Christ, our Saviour joined him as a companion with himself, being now ready to enter into Paradise. And that this is the essential being of a true Christian, these Authors following will manifest, namely, that such invisible Christians are justified before God by faith, 
Rom. 3.  without the deeds of the Law, so saith Ignat. in Epi. ad Ephes. Justin. in dial. cum Tryphon. Clem. Alex. in storm. 7. Aug. ad Bonif. l. 3. c. 5. Chrysost. in Genes. hom. 26. Ambr. in Rom. 3. Basil mag. de humilitate. Victor Antiochenus in Marc. 5. Raban. in Ecclum. c. ●. Remigius in Psal. 29. Idiota c. 6. the conflictione carnis & animae. Giselbert in alterc. c. 8. Theoph. in Rom. 10. Bern. serm. 3. de adventu dom. Rupertus in lib. 7. in Joh. c. 7. Foleng. in Psal. 2. Fulgent. ad Monim. l. 1. Honorius in spec. Ecclus. de nat. dom. Ferus in 1 p. pass. dom. Aquin. in Lect. 4. supper Gal. 3. sic in Rom. 3. All these hold with St Paul, Rom. 3. and c. 10. with the heart man believeth unto righteousness, and with the mouth confession is made to salvation. Therefore the Primitive Church baptised after such confession was made, as Abraham was circumcised after he believed, Rom. 4.11. yet Isaac was circumcised, and all the children of Israel, at eight days old (except when they traveled through the wilderness) into the faith of Abraham. So the children of Christians were baptised into the faith of their converted parents, 
Cypr. ●p. 59 See the bapt. of the Church of Geneva, printed 1641.  they believing in their parents, in whom as infants they had only sinned, and for whom their parents believed, as well as for themselves. And though this practice be not set down in the Scripture by verbal command, yet considering that Christ gave some commandments by voice to his disciples, touching things pertaining to the kingdom of God, Act. 1.2, 3. And this practice being of so great antiquity in that kingdom of God, i. that is the Church, we need not make doubt of it, except we will be contentious against the Church's custom, 
See hooker's Eccles. Politic. lib. 1. sect. 14. Dr Field on the Church, l. 4.30.  1 Cor. 11.16. which ought to overrule men's fancies, and stand as a law to quiet conscience, because the Church is directed by the same spirit that gave the Scriptures, 1 of Thes. 4.8. and therefore Paul exhorts them to keep the traditions they had been taught either by word, or by Epistle. And that baptising of infants was an Apostolical tradition, may be gathered both from Councils and Fathers, as I have in part declared, and of which you may read farther in Aug. l. 10. de gen. ad lit. c. 23. So Orig. Com. in 6. Rom. Cypr. Epi. ad Fidum. Concil. Cartha. and Concil. Melivitan. doth curse those that deny baptism to children. See also Irenaeus in his 2. lib. cant. Heres. c. 39 And if it were so anciently practised, and no direct time set down when it began, we may well conceive that it was delivered to the Church by by the Apostles, and not taken from the Pope, who did not appear many hundred years after baptism of children was used in the Church. Now this baptism is the first mark of a visible Christian, who next is discovered by those works, which baptism requireth of him, namely, to forsake worldly lusts and vanities, the devil and all his wicked designs, and to live soberly, righteously and godly in the sight of all men; this is to be a visible Christian, and a company thus qualified, make a visible assembly, and being settled by the Regiment of Pastors, and necessary Officers for governing them, they are called a visible Church constituted.  Mathe. 
What be the marks of an invisible Christian, by which he may know himself to be of the true invisible Church? and than I shall desire some satisfaction in the outward government of the Church.  Phila. 
The marks of an invisible Christian by which he knoweth himself to belong to salvation in Christ, are vocation, adoption, regeneration, justification and sanctification, and a certain hope of eternal glory built upon his belief in Christ, which is the ground of his hope. Now vocation is not that by which God calls men in common, by the Word and Sacraments, but a divine virtue wrought in our hearts thereby, through the Holy Ghost, by which we are moved from our corrupt and sinful condition, to a supernatural life in Christ, to whom being united as to our head, are justified by faith, sanctified by repentance to God's glory, and a man's own salvation. This is an act of Gods free good will to his elect, & therefore is both efficacious & unchangeable, Rom. 11.29. and therefore this grace of calling is not universal, but belongeth only to those whom God foreknew and elected, Rom. 8.30. and whom Christ hath redeemed, only we may know that we are called, if our hearts be stirred up to praise God for it, 1 Pet. 2.9. and pray to be established in it, 1 Pet. 5.10. and to live a godly life, Eph. 4.1. aiming at eternal glory, that we may be found blameless, 1 Thes. 5.23.  
The next mark is adoption, a most gracious benefit of God whereby he receives us that are strangers from him, for Christ's sake to be his children, and makes us with him to become heirs of heaven and eternal life, Eph. 1.5. Col. 1.21. by which we are encouraged to call God Father, 
Chrys hom. in Psal. 150.  Rom. 8. and confess that we have received, and hope to receive all graces and favours from him. This grace is begun in this life, in those who receive Christ by faith, John 1.12. in whom it appeareth they are sons, but yet it appeareth not what they shall be, 1 Joh. but that shall be perfected at the resurrection, for which perfect adoption, we sigh longing for the redemption of our bodies, Rom. 8.23. Now we know that we are adopted by the liberty which God hath given us, not only from the servitude and bondage of the law, which exacts that of us which we cannot do, and from the service under the dominion of sin, Rom. 6. and from humane traditions, and worldly rudiments, Col. 2. but also from that human fear of serving God; so that we can serve him with a free and ready mind, as Luke 1.74. he having delivered us, and so we delight in the law of God after the inward man, and can come boldly to the throne of grace, to make our wants known to God our Father.  
The next note is regeneration, a blessed benefit of God, whereby he restoreth our corrupt nature to his own image by the Holy Ghost, and the incorruptible seed of his Word, 1 Pet. 1.23. This is the effect of a most blessed marriage, where God is the Father, man's ear is the wife, the seed is the word, the heart is the womb, and the regenerate soul is the child, which is bred with sighing, and brought forth with sorrows, but great joy at the delivery. But as it groweth, it is like Jacob in great conflict with Esau, namely, the flesh, as you see Rom. 7. both dwell in one house, but Jacob the spirit always gets the upper hand, both in the blessing and in the birthright, yet with great reluctation in this, till we are freed by death, and the flesh glorified at the resurrection. The effects of this regeneration is, 1. A love to God that begot us above all things, and love to them that are begotten as we are, 1 Joh. 2. Avoiding of sin, 1 John 5.18. he that is born of God sinneth not, but keepeth himself, namely, he sinneth not willingly, wilfully, delightfully, despitefully against the rule of grace, not continually, not to death, and by virtue of Christ's resurrection, leadeth a new life, Rom. 6.4. and 1 Pet. 1.3. and therefore through Christ, God seethe no sin in him to condemn him, however he doth to correct him; 
Rom. 8.  for it is Christ that justifieth, who can condemn.  
The next note whereby one may know himself to be of the Church invisible, is justification, which signifieth as much as to make just, as to purify is to make pure. The word is not found in any of the old and purest Latin authors, but is taken up by divers to express the Hebrew and Greek terms, 
Tsadhick. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of a just man. Now a man is said to be made just by infusion, or by plea. By infusion, when the habit or quality of justice is put into one, as into Adam by creation, and so men by regeneration in some degree; and thus one may be said to be formerly or inherently just; yet to justify signifieth somewhat else. 2. A man may be justified by plea; as he that accuseth one makes him unjust, 
Esa. 5.23.  so he that by plea doth vindicate him, hath made him an honest man, 
Job 9.20.  that is, to be esteemed or reputed so, as the ancient authors do interpret the word. 
Hesichius. Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So that in this case we are rather to lean to the common use of the word, then to the sound arising from the notation; for Psal. 119.4, 8. the law is called by the interpreter, justifications, not because they justify a man, but because they declare him just that doth them, because he hath done according to those statutes. So a Judge condemning a malefactor, is not by that act made formally, or inherently just, but approved just by that law which he hath executed. But this declaration of a man's justice, is not justification, for that takes place upon accusation only: if Adam had not sinned, he might have been commended and declared to be just and innocent, yet not properly justified. So wisdom is said to be justified by her children, 
Mat. 11.19.  i. vindicated to be just against all the cavils of wicked men, by the apology that her children make in her defence. Some men therefore are justified, yet not inherently just; as when a fault is charged and acknowledged, and satisfaction pleaded, or sufficient amends is made to the party offended, and so freedom from punishment is merited, and the fault therefore as it were extinguished, because the party offended reapeth as much benefit, as if the fault had never been committed: but if the offended shall accept only of a bare acknowledgement of a fault, or a promise of amends, that cannot be pleaded for satisfaction to justify; or if the fault be of so high a nature, that no sufficient amends can be made, there is no means for the offender to be justified; otherwise if the party offended have made full satisfaction, then is he free from punishment, and to be reputed blameless. Now this satisfaction is made by doing or suffering, that which (saving the fault) is not due. And this may be done by the offender himself, or by another for him: The offender himself may plead satisfaction, if he can prove that the plaintiff hath committed as great a fault against himself. But satisfaction made by another, is when the doing or suffering by another, is accepted for the doing or suffering of the offender himself: and this may satisfy for the offender, better than he can satisfy for himself oftentimes. So a man cannot satisfy God for his offence by any act of his own, because his best righteousness is imperfect and sinful; but being justified by another's satisfaction, he is made just by the justice of another, that is, by the imputation of the others merit, though that merit be not reputed as done by the offender, but accepted for him, no more than the offender's sin can be reputed his that justified him, though it may be imputed to him. Now the effect of justification is pardon, which is the remitting of punishment deserved by an offence, yet it is not any essential part of justification, but only a consequent or contingent effect thereof. Now justification is before God or man, that before man you may apprehend by what hath been said; that before God is thus to be considered. God is infinitely just, sin is a transgression of his infinite will and wisdom, which is the rule of justice; the punishment due to this sin, is everlasting torments in hell; therefore to be justified before God, is to be cleared in his sight from the guilt of sin, and to be absolved from that punishment, which in divine justice is due to sin: and this none can avoid, unless he can plead the fulfilling of the law, or that which is proportionable thereto; we cannot plead the fulfilling of the Law, for the most righteous man doth transgress it. 
Luke 1. sine querela, non sine culpa.  Zachary and his wife Elizabeth, walked in the law blameless, i. before men, not God, and there none can plead any formal or inherent righteousness of his own; and if no man can be so justified by pleading his own righteousness, than he must be justified by some other proportionable satisfaction to God's justice, namely, by the righteousness of Christ, Rom. 3.23, 24, 26. for it were a blemish to God's justice, to free a sinner from punishment, without his justice be satisfied. No man can do that if he offend but one tittle of the law, nor free himself from everlasting punishment: nor can he plead that he hath suffered any injury at God's hand, whereby he can claim acquittance from the least sin: nor can any other mere creature make satisfaction for him, that creature being sinite, and God's wrath infinite: therefore he that justifieth man, must not only be perfectly righteous himself, but infinite also, and Almighty, and so no less than God, Esa. 63.1, 2, 3. Heb. 1.2, 6. Again, God being but one, cannot properly be satisfied merely by himself, 
Gal. 3.20.  for that were in a manner to forgive without satisfaction, and to pardon without justification; therefore the person that makes satisfaction, must be not only God, but some way differing from him, and so inferior to him, Joh. 4.28. Now it would have puzzled Angels and men to find out such an one, God only hath revealed him in the Gospel, namely, Jesus Christ the only begotten son of God, the second person in the most glorious Trinity, 1 John 14.18. Rom. 3.24. by whom we are justified by his satisfaction, and are made righteous before God, by that righteousness which is formally in Christ alone, Rom. 3.20. Phil. 3.8, 9 2 Cor. 5.21. This Jesus Christ that he might make full satisfaction for the sins of his elect, did take upon himself the guilt of their sins, Esa. 53.12. 1 Cor. 15.3. and assuming the nature of man into the person of his deity, that so he was true God and true man, a fit mediator between God and man; and so by the power of his divine nature, made full satisfaction in his humane nature, Phil. 2.7. Heb. 2.14. and that by doing what we had, and by suffering what we ought; and our failings are perfected by his active obedience, and punishment remitted by his passive, and by both the whole man is justified, both being imputed to us, and accepted of God for us; the one for that inherent righteousness which should have been in us, and the other for that satisfaction that we should have made in our own persons; for now God esteemeth us as free from original and actual sin, 
Rom. 5.8.  and from all sins of omission and commission, 1 John 1.9. and therefore are esteemed as perfectly righteous, and therefore free from all punishment; for you are not to understand, that by Christ's sufferings we are freed from sin, 
Rom. 4.25.  by his active obedience made righteous, but by both jointly; For they cannot be separated, no more than we can find a medium between a righteous man, and him that is no sinner. Now of this justification they alone do partake, who by faith lay hold of it, and apply it to their selves, by which they may know they are justified.  
Another mark of a true Christian invisible, is sanctification, not of office as consecration, but an holy quality of mind, and disposition and renovation of spirit, by which we put off the old conversation, and put on the new man, which after God is created in righteousness and true holiness. And by this means we come to walk worthy of our calling to holiness, 
2 Tim. 1.9.  which must be now as our professions are in the Commonwealth, wherein every one desireth to excel by making his calling his business, and to show himself a work man that needeth not be ashamed. This the Apostle calls glorification, Rom. 8.30. because indeed grace is but glory initiated, and glory is but grace consummated. This is done when God is pleased to magnify the power of his word in our hearts, to sanctify so throughly, that our spirits, souls and bodies, may be blameless. Of this many boast of it, and the Papists nouzle them in it, by saying, that sanctification is incident to reprobates; and that castaways may partake of the renewing of the Holy Ghost. But surely they may say as well, that they are united to Christ, how else can they partake of his spirit? or can they be sanctified that have not his spirit? or have they his spirit that are not his members? Indeed there be some things that bear a resemblance with it, in which the world is received: and that is, 1. Civility or common honesty; and the next is restraining grace, by which they may be said to be sanctified sacramentally, or putatively, 
Heb. 10.26.  or disposed toward it, Heb. 6.4, 5. but this is but to have it fieri, but none in facto esse, i. in a way toward it, but not in throughly or truly: and therefore men must distinguish between civility which is wrought merely by moral education, according to natural principles, without any knowledge or desire of knowing God's word, but they are careful to maintain equity and common honesty for the keeping up of trade, and commendation of themselves: upon which ground also they keep themselves from drunkenness, whoredom, and enormous crimes, without relation to God's word. Now sanctification though it incline to the same things or duties, yet it doth it by the true medium of heavenly light, which is the word of God; and they that do not so, are as far from sanctification, as the heathen moralists. Now their civility, and all mere natural men's honesty, stands principally in the duties of the second table, where the light of nature is most clear; but for matters of piety in the first table, they observe it but ceremoniously, and so far as they conduce to preserve their credit among those they live withal: but true sanctification hath an eye to both, to give to Caesar and to God their several duties. 
Mat. 22.21.  So the moral holy man rests only in negatives, and thinks it charity enough not to do hurt, but true holiness doth both eschew evil, and do good, 1 Pet. 3.11. So the moral man thinks it holiness enough to profess a dislike of popery, and to quarrel with a Bishop's dignity, though they be utterly ignorant of the orthodox faith, and the grounds of the true worship of God. Again, civility never goeth beyond the outward man, 
Mat.  because it takes hold only of the outward letter of the law, but passeth over the spiritual sense of it. So he that hath restraining grace which he takes for sanctification, is much deceived; for the difference between them is, that restraining grace hath painfulness and discontentment, at the bridle that God puts upon them, and at the bands wherewith they are bound, at which they rage, Psal. 2.1, 3. as horses that some upon the bit by which they are guided, whereas a man that is truly sanctified, desireth that his very inclinations to evil, were utterly abolished, that it might not rebel against the law of the mind. 
Rom. 7.23.  Again, they desire to extend their Christian liberty to the utmost, without enquiring after the bounds of liberty, or the expedience of putting it in practice; but a man sanctified desireth to subsist within his bounds, 1 Cor. 6.12. and had rather live where nothing is lawful, then where all things are lawful. Beside, there is great difference in their abstaining from sin; for restraining grace makes one abstain from sin for fear or shame, because they would give the greater liberty to some sin which they desire to nourish, 
Aug. de civet. dei, l. 5. c. 12.  as some heathens abstained from injustice, intemperance and covetousness, by that unbounded desire which they had after glory and dominion; but he that is sanctified escheweth evil because it is evil and displeasing to God, of whose love he hath had so large experience, that he trembles to offend him, Psal. 130.4. Again, they that have only restraining grace, when the means of that straint is removed, grow licentious, as Israel, when they had no King, Judg. 17.6. and the 18.19. but they that are sanctified are a law to themselves, 1 Tim. 1.9. they need none of the terrors of it, though they are willing to be led by the doctrine of it. By these rules thou mayst know whether thou art sanctified or not, and from these marks arise an assured hope of eternal glory, because we carry about us the ground of things hoped for, and the evidence of things not seen, of which at the first it may be we have but a conjecture, i. a light inclination to the probability of Gospel truths; next an opinion, wherein the mind is more strongly swayed to think it true. Next comes faith, which makes a firm and undoubtful persuasion of the truth of it. Now in this case some have a little faith, some a full assurance of it, which is peculiar to God's people; and they may know they have it by the comfort that it affords to one under the pressures of sin and God's justice, Psal. 73.23, 24. and also by the ravishing of the affections to the love of those truths, which is very strange and supernatural; for there is no greater antipathy in the world, than there is between man's heart and God's word, and yet by faith is bred such affection to it, that a man will give his life, rather than one tittle of this truth should fail: and beside, it worketh a strange change in the whole man from sin to righteousness, that one can hardly know him to be the same man: 
Lact. de falsa sapient. l. 3. c. 27 Non abscindit, sed abscondit vitia.  This Philosophy could never attain to, but rather hides sin then removes it; but the word of God is so powerful in operation, that it not only removes sin, but also all doubtfulness of the truth, of Gospel-truth, more than the authority of the Church can do, which is variable, and possibly erroneous. So much of the rules of sanctification, and hope of glory.  Mathe. 
Whereunto doth sanctification advance us, more than common Christians?  Phila. 
To a true repentance, and a communion with God and his Saints in the Catholic Church.  Mathe. 
I desire to know what these things are truly in themselves; for I fear some do as much mistake true repentance, as the Sectaries do the communion of Saints, and the Papists do the Catholic Church.  Phila. 
You say true; but repentance which is holy and sanctified is not a fretting grief, which some take at sin, because it hath brought them into a dangerous condition; for which they wish the sin undone, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no place being left for other advice and counsel. This hurts the mind, and casts it from the hinges of deliberation, except God turn it to a change of mind, whereby one becomes more wise afterward, to amend what he hath done amiss, and to make amends for his error, 2 Cor. 7.9, 10. The cause of the one is the spirit of adoption, whereby we are sealed the sons of God. The cause of the other is the spirit of servitude; the one arising from the Gospel-promises, the other from the threaten of the law for fear of condemnation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both are well distinguished by St Luke. The godly repentance, Acts 2.37. they were pricked in their hearts for their unkindness to Christ; but Acts 7.54. is described the very spirit of remorse, not the remorse of spirit, by saying they were cut to the heart by Stephen's sermon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which argued only vexation, envy and malice. This kind of repentance may go before faith, and be without faith, but the true repentance to salvation is caused by faith, or else it is merely sinful, Rom. 14.23. nor can it purify the heart without faith, Acts 21.24. and therefore the arguments for repentance, are drawn from the promises of grace exhibited in Christ, Mat. 3.2. Two things must especially be observed in repentance. 1. That it be not put off and deferred. 2. That it be continued, because the faithful do continually sin little or much, as appeareth, Psal. 32. and Psal. 51. Mat. 18.2. and therefore even the very regenerate are exhorted upon their falls, to repentance, and pardon is promised them, Ezek. 33.11. and Rev. 2.9. notwithstanding the rigid doctrine of the Novatians, and the Catharists, who denied repentance to those that had sinned after baptism. For though God in Christ takes away the power of sin, yet not the power of sinning; the dominion of sin is destroyed, but sin is not quite taken away out of our nature in this life, that so we may the more aspire toward heaven, where no sin shall remain. Now the parts of this repentance is, 1. A turning of the heart from evil, with hatred and mortification of the old man, and a turning of the heart to good, with a love thereof, and practice of it, by enlivening of the new man; 
Esa. 61.2. V.d. Aug. lib. de vera & falsa penit. cap. 13.  from whence floweth a sadness for offending God, and a joy that arises from the hope of pardon, Psal. 51.10. for we need not hold, contrition, confession, and satisfaction, to be essential parts of true repentance, because that reprobates have them, and yet have not true repentance, as Judas, yet may they be the effects of true repentance in them that have it, but not a cause of remission, nor have power to blot out all sin as the Papists suppose, as not the sin of a reprobate, nor the sin against the Holy Ghost. Nor need we think confession is absolutely necessary to salvation; for Peter wept, but said nothing as we read of, yet sanctification produceth a confession of sin first to God, either publicly, as Neh. 9 or privately, as Psal. 32.5. and that generally of all sin, Luke 18.13. or parricularly, of the sins of our lives, 
Jam. 5.16.  as Psal. 19.13. And 2. To my neighbour, Mat. 18.15. that I may receive counsel and comfort from him, and he satisfaction from me, and so reconciled one to the other, as Mat. 5.23.3. There is another confession which is made before the Pastors of the Church, of some sins which burden conscience, Luke 19.8. So there is a public confession of sins made by Priest and people to God, in the public place and exercise of religion, either ordinarily of the common sins that cleave to nature, or extraordinarily on the times of humiliation for some peculiar sins that have infected both Priest and people, Neh. 1.7. So there is a confession which hath been used in the Church, by those which for disobedience have been excommunicated, and could not be received into the congregation again without such confession. But these confessions prove not papistical, auricular confession of all sin to be either forced upon men as lawful or necessary to our reconcilement with God: for as it is impossible to confess all sins, Psal. 19.13. so it is not any where commanded in Scripture, nor any example given that it should be so done to a Priest, or to that end; and the rather because there is another rule of remission and justification with God, set down, Ezek. 18.21. and Rom. 4.23. namely, repentance and faith. Indeed confession of sin was not established as the Papists urge it, till the time of Pope Innocentius the third, who did order in the Council of Lateran at Rome, about the year 1215. that all of either Sex, after they came to the years of discretion, should confess all their sins faithfully once in a year to their own Priest, which was seconded by the Council of Trent, which enjoined confession before Easter, but we find it not imposed by any divine authority, as it is of no great antiquity. Therefore though a man may in case of a troubled conscience, go and confess to one that is a true minister and lawfully called thereunto, having the word of reconciliation, and Gospel's dispensation committed to him, yet he is not to be forced thereunto; for in that there is too much formality, and something of tyranny: or if thou hast wronged thy neighbour, thou mayst confess thy fault to him; but if thou be'st ashamed to confess it, 
Chryl. hom. 2. in Psal. 50.  lest it prove approbrious to thee, yet confess it daily to God and thine own soul, and devise some means or way to make him satisfaction, 
Aug. lib. 10. conf. cap. 3. Amb. lib. 10. in Luke cap. 96  as the case requireth; for some sins (as Peter) are confessed by the eye in tears, when shame stops the mouth of confession, and let those exactors pass that are very curious in the search of other men's sins, but too slothful to amend their own. Now the effect of repentance, is a christian holy life, by which we come to be of the communion of Saints. And such a life we must lead, that we may recover that chief part of God's image lost, consisting in righteousness and holiness. And this is necessary because our God is holy, and we are joined to this holy God, and made his people by covenant, and he hath in Christ purged us, redeemed us, and adopted us his children; and because Christ hath inserted us into his own body, as his members, and the Holy Ghost hath dedicated us as temples to God, and hath appointed us to heavenly incorruptibility; and therefore a Christian life consisteth not in an outward profession of the Gospel in tongue, but in an imitation of Christ, having his word for the rule, and God's glory for our end and scope, simplicity and sincerity for the mode and manner of it, with a continual perseverance, and daily progress in it. Now of this life there be three parts. 1. A denial of ourselves. 2. A meditation of life to come. 3. A right use of worldly goods.  Mathe. 
I pray declare how.  Phila. 
First, a denial of ourselves there must be, the foundation whereof is, because we are not our own but Gods, who by Christ hath redeemed us, Rom. 14.7, 8, 9 and therefore we must renounce all our affections that resist the law of God, as impiety, pride, and hypocrisy, and have an humble and voluntary subjection in all things to the will of God, and a practice of those things that God requireth of us, as of sobriety, righteousness and godliness, as Tit. 2.12. Therefore this life must have respect both to God and men. First, to men, so that is honour we prefer before ourselves those whom we ought, and as much as we ought, and so by humility, candour and modesty, we destroy pride and hypocrisy. So we must be ready to benefit all men out of the sincere affection of charity, Heb. 13.1, 2. because the end why God gives his benefits, is, that they may be bestowed for the common good of the Church, as God bestoweth his providence in common among good and bad, and we know not fully who are good, and who may not be made good by our charity, they all bearing outwardly to us the same image of God, and the similitude of Christ's members.  
Now secondly, the denial of ourselves in relation to God, standeth in these two things. First in an equanimity, and a fair construction of mind in all actions and state of life. Secondly, in bearing the cross aright. The first of these appears in our being subject to Gods will in all things, and in shunning ambition and covetousness, and expect prosperity only from God, depending only upon him, and not desire riches or honours without him, or out of him, and therefore to follow no wicked arts to compass them, but to cast all the burden and care of them only upon him, and so not envy any man's prosperity, but commit all accidents of life to Gods will, as afflictions, diseases, and poverty, and the death of friends, and to bear all with patience. Secondly, the denial of ourselves in relation to God, stands in the right carriage of the cross, and a moderate bearing of that adversity which God sends upon us, by what hand soever it be outwardly afflicted, Mat. 5.4. and so obtain the blessing of the mourner's comfort, which causeth us though troubled, yet not distressed, though perplexed, yet not in despair, persecuted, yet not forsaken, cast down, but not destroyed, 2 Cor. 4.8, 9 This is done, first, by considering how the glory of God is illustrated by freeing his people from it, as 2 Tim. 4.17, 18. and how we are taught to hate both sin, the devil, the world, and the flesh, John 15.19. and to serve God not for worldly pleasure and advantage, but for his own sake, Rom. 5.5. And secondly, it is done by considering the comforts of the cross, which are, First, that God hath purposed and appointed all the sufferings of the Church, and neither men nor devils can add to them one jot more than he hath determined, John 19.11. Acts 4.28. And secondly, that our sins are forgiven us in Christ, with whom, and for whom we suffer, 2 Tim. 2.12. if we suffer for a good conscience, which makes the event of the cross happy, 1 Pet. 4.13, 14. and gives us hope of an eternal reward by the example of Christ, Phil. 2.9. and of the Saints, Heb. 11.2. who by faith and patience obtained a good report, because they suffered for righteousness, Mat. 5.10.  
The next business of a Christian life, is to meditate on the life to come, as those that behold things promised afar off, and seek another country beside and above this world, Heb. 11.13, 14. This meditation includeth a contempt of the world, as of riches, honours, pleasure, and of death, which like physic doth evacuate many evil humours, by considering the various afflictions of this life, and that all the joy and pleasures of it are but momentany, and yet hinder us from employing the mind about heaven, though themselves have in them neither continuance nor contentment, they neither satisfy nor sanctify us, but are like painted reeds, gay vanities without, but hollow within, though we run after them as children, after butter flies, and get a fall by following, and some hurt by heedless pursuing them. And this contempt of the world would be the more seriously performed, if we consider that here we are exiles from home, i. from heaven, 2 Cor. 5.9. and therefore we should have a most serious and joyful desire of the life to come, which would make us either value death as nothing, or else look upon it as Christ hath made it, namely an entrance into life, and a freeing us from our stepmother the world, by delivering us to the heavenly Jerusalem, which is the mother of us all. Indeed if we do not thus, the common creature shames us, who sigh and groan to be delivered, Rom. 8.19. And the heathen wise men, and Philosophers, thought it their glory to contemn death: yet I do not say that this life, or the things thereof are altogether to be detested, for they are the blessings of God, and testimonies of his good will to help through this wilderness of sin; but so far to contemn them, as they make us obnoxius to sin.  
Therefore the third part of a Christian life, is to make a right use of those that God hath afforded us in this life. In this case we must mark the right use and abuse of those things. The right use, is to make them serve our necessity, not superfluity, and to increase our delight in, and praise to God, Psal. 104.1, 15. and so tasting, thou mayst see how good the Lord is. The abuse, when first, we exceed our measure, and incline to extremes: God makes our cup overflow, and we make it overflow us. Or secondly, when we are too abstemious in denying to ourselves the lawful use of the creatures, which God hath given us to lead us to acknowledge the bounty of the Creator. The one way we make our belly our God, Phil. 3.19. The other are too superstitious, as were the Essens, Col. 2.21. the one through too much love of the creature, doth extinguish the meditation of the life to come, and the other doth frustrate the favour of God offered to him in this life; of both which faults we must give an account, especially we being of the true Catholic Church, which teacheth the right use of these things, and are well understood by those that are of the communion of Saints.  Mathe. 
What mean you by the Catholic Church, and whether is it always in the same state? Then I desire to know what the communion of Saints is, and next, what kind of government this Church hath always had and allowed.  Phila. 
By the Catholic Church, I mean that which is intended in the Creed, which I believe to be, though I believe not in it, as I do in the holy Trinity, yet that it is, and ever will be while the world endureth, notwithstanding all the power of Satan, Mat. 16.10. And of this Church we are to believe that we are members, and profess ourselves to be joined thereunto, and to live and die members thereof. Now this Catholic Church is the City of the living God, or a company of holy men, who by the free election of God, are called to union with Christ, God and man, to life eternal, as well those souls that are triumphant in heaven, as those people that are militant here on earth, Col. 1.18. of all which Christ is the head; for I reckon not Angels to be of the Church, but only those for whom Christ died, that he might sanctify them, Eph. 5.16. but as he took not the nature of Angels, so he died not for them. Not for the good, for they needed no sanctification by redemption, though a preservation in their standing, by the virtue of him, in whom they were first called to immutability of estate, who was the first born of every creature, because he was eternally born of God, before any creature was made, Col. 1.15. and by him they were made, and therefore must hold their estates; but yet they cannot be of the redeemed Church, in regard they were never captived, nor did ever fall from, nor fall out with God, and so need him that was only a Mediator between God and man, of whom this Church consisteth, which is one, holy, Catholic Church, built on the foundation of the Apostles and Prophets, Christ being the head corner stone. This is the subject of all the benefits which God hath afforded us in Christ through his spirit; and is called one, because it is the one only mystical body of Christ, and hath but one faith to knit it to Christ, and one spirit to agitate it, one God by whom it is called to worship him, and to be glorified of him; one love by which all the members are gathered among themselves, and one salvation the felicity thereof, and one bond of divine love in Christ toward her, in which respect she is called his friend, his beloved, and his Spouse. So it is called Catholic in regard of the universal largeness of it, being tied to neither persons, time, nor place. Therefore it is either ignorantly or arrogantly assumed by the Papists, who call their Roman Church, Catholic, whereas it wants the Catholic extension of it, as well as the Catholic truths of it. So it is called holy, because it hath a most holy and sanctifying head, by which sin is not imputed, and her corruptions by the Holy Ghost by degrees taken away, that she may be presented to God without spot or wrinkle, Eph. 1.27. So it is called Prophetical and Apostolical, because she is founded upon their doctrine, Eph. 2.20.  
Now the parts of this Church are triumphant or militant: The triumphant is that part which now triumpheth with Christ the head of the Church, over all enemies, and enjoieth with him all gladness and felicity of soul, and after the resurrection shall enjoy the fullness of it in soul and body united. That the souls of the just after death do enjoy heavenly felicity, is plain, because it is said, Rev. 7.15. that the souls of the dead were before God's throne, in white robes serving God day and night; and because Christ promised the thief that time he died, that his soul should be with him in Paradise, Luke 23.43. which Paradise St Paul calleth the third heavens, 2 Cor. 12.2, 4. And it is said, Heb. 12.23. that the spirits of just men are in the heavenly Jerusalem, and therefore when this tabernacle is dissolved, i. our bodies, we have an house in heaven, 2 Cor. 5.1. or else St Paul had little reason to desire dissolution, if not to be with Christ, Phil. 1.23. But yet all this proveth nothing for the Pope's canonisation of Saints, whose memorial is esteemed of all good men, and their examples imitated: but we find no Scripture for their canonisation, nor for those honours the Pope gives them. As 1. To be written in a Catalogue, thereby commanding them to be called Saints. 2. By calling on them in the prayers of the Church. 3. By dedicating to their memory Temples and Altars. 4. By offering any sacrifice in their honour. And 5. Celebrating days festival to their memory. 6. By setting up their pictures. 7. By reserving their relics to worship. And all this must be done by the Pope and none else, 
Bel. de heatitud. sanct. lib. 1. cap. 7. and 8.  say his flatterers, and he cannot err therein; yet St Paul saith, that only God knoweth who are his, not the Pope; for he canonizeth hypocrites, whom he by his indulgence hath flattered to hell in their life time, and then placeth them in heaven when they are dead, though their souls be in the place of torment. This kind of canonisation came up by Pope Leo the third, 
Bel. ut supra.  about eight hundred years since, and then Antichrist was detected, and so canonisation is Antichristian. So is their giving to them religious worship, which in Scripture is neither commanded, nor given by any good man, farther than by esteeming them of blessed memory, Luke 1.44. or by praising God for them, Gal. 1.5. or by imitation of their faith and virtue, yea, Angels have refused it at the hands of men and Apostles also, as Acts 10.26. and 14.15. and Rev. 19.10. and 22.8. And as bad is their doctrine of Saints interceding for us; for there is but one Mediator, who maketh intercession, in whose name only we expect salvation, Acts 4.10. and receive remission, Acts 17.31. He is a perfect Mediator, and needeth nor requireth any copartners, 1 Cor. 1.13. and Heb. 12.2. Beside, 
Aug. lib. 10. conf. cap. 42. Amb. de Isaac, cap. 8. Aug. in Psal. 118.  who can insure us, that the dead departed have any cognizance of our state or prayers, Isa. 63.16. surely Christ is our mouth to speak to God, and our eye to see him, and our hand to offer to him, and that prayer that is not offered by him, is so far from blotting out sin, that it becomes sin itself: therefore the worshipping of Angels forbidden by Saint Paul, Col. 2.18. is unlawful, and the invocation of Saints as bad, 
Aug. lib. de cura pro mortuis agenda.  since the dead know not what the living do, and that true Christians believe not on Peter himself, but in him upon whom Peter believed, as Aug. saith well, in his book of the City of God, lib. 18. cap. 58. But worse is the religious worship of their images, though there may be a civil use of them for adorning of houses, or keeping of them in memory, 
Aug. de civet. dei, cap. 14, & in Psal. 36. & in Psal. 113.  or painting of them historically. But to set up their images or pictures in Temples and holy places, under pretence of instructing the ignorant, as did Pope Gregory the first, they have degenerated to superstition and idolatry, as Serenus Bishop of Massilus, forewarned that Pope, nor would suffer any to be in his Churches; however those logs of which the images were made, have better fortune than their fellows, who being as good as they, yet are laid behind the fire. There was none in Churches in the time of Eusebius, Bishop of Caesarea, about the year 330. But the first painting of Church wass, was done by Pontius Paulinus, Bishop of Nola, who painted the Churches with the story of the Israelites Sunfet in the wilderness, to deter the people from gluttony, that came to the annual Feast of St Faelix. But surely he hath no religion that worshippeth an image, though the image of Christ; 
Lactant. de errore Orig. lib. 2. cap. 16. anno 300.  for we are not to make images of things in heaven to worship them. Therefore the most ancient religious men have set themselves against pictures and images in Churches, as did Epiphanius Bishop of Salamine in Cyprus, anno 390. as appeareth in his Epistle to John of Jerusalem, 
Epist. ad Joan. Jerusal.  concerning whom, see Trip. hist. lib. 9 cap. 4. But worst of all is their adoration of the relics of Saints, which hath not any show of warrant in Scripture, nor antiquity, but is a mere will-worship, Col. 2.23. We find it given neither to Patriarch nor Prophets, nor Apostles, whose bodies no doubt were more honourable than others, till the Church began to be corrupted by idolatry and superstition, which they borrowed from heathens and heretics, as Carpocrates, who with his Marcellina, carried about them little images of silver and gold of Pythagoras, Plato, Aristotle, and also of Christ, all which they worshipped; 
Epipha. count. Haeres.  or else from some filthy dreamer, Judas ver. 8. such an one as Eguainus, of the order of Benet, an English Monk, swore in the Council held in London, anno, 712. that the Virgin Mary appeared to him in a dream, and told him it was her will that her image should be set up in the Churches to be worshipped. It was therefore concluded it should be so by Pope Constantine the first, and Boniface his Legate, than here in England, and so images were set up in England. It is written, 
Amb. lib. de morte Theodosii.  that Helen the Empress found Christ's Cross, but yet she worshipped only him that died upon it. But these images, and worshipping of relics, might the more easily be obtruded upon the people, after that Libraries were destroyed by the invasion of the Goths and Vandals, by which means ignorance and negligence crept into the Church. Much less is the sign of the Cross then to be worshipped, as a thing that either sanctifieth, or puts the devil to flight, as the Papists say, for that belongs to the efficacy and merit of Christ's death; nor have we any command or example in Scripture for so doing. It is true, that the sign of the Cross hath been anciently used by Christians, as a mark of distinction, that they were neither Jews nor heathens; but for worshipping of it, or attributing virtue or merit to it, I read nothing, though I find it used by the confession of Fathers, 1400 years ago, even at baptism, 
Cyprian. ad Demet. prop. finem.  nor thought unfitting by our modern and protestant divines, as Bucer, Zanchius, Zuinglius, and others. Nor do I think that days ought to be dedicated to Saints now in the Church triumphant, nor to be celebrated in regard of any mystery inhering to them; nor are they more holy than other days, nor the keeping of them a part of divine worship, farther than an holy duty done upon that day extendeth itself; though I know it is lawful for the Church by a common consent, without superstition or idolatry, to appoint certain days for divine duties, as to hear the word of God, and to pray for the turning away of God's judgements, 
Aug Epist. 128. ad Jan.  and to give thanks for benefits received, spiritual and temporal. As Mordecai appointed the Feast of Purim, and Judas Machabeus the Feast of the Dedication. But these, and all other festivals in the old Testament, was set up for the honour of God; and so those in the New Testament to the honour of God in Christ; one moral, in the place of the Jewish Sabbath, called the Lords day; the other are Ecclesiastical, appointed by the Church, in remembrance of what Christ hath done for us. But to appoint Holy days for other use then to God and his worship, or to place merit of grace and favour of God in keeping them, 
In vigilis Ap. & in fest. come. Martyrum.  as the Papists do, as appears in their prayers at those times, is superstitious, so it is also to dedicate such days to Saints departed. I know that some days of old time hath been kept in the memory of some holy Martyrs (for the confirming of Christians) in those places where they have suffered, but are now out of use; 
Hieron. apud Eusebium. lib. 4. cap. 14.  yet they then did only remember their suffering, and gave thanks to God for their constancy in the faith.  Mathe. 
What do you count the Church militant to be?  Phila. 
That company of faithful people here upon earth, who are governed by one certain head, and under his banner do fight against the world, flesh, and devil, and all afflictions in spiritual armour, Eph. 6.11, 12, 13, 14, 15, 16, 17. In regard of which battle it comes to pass, that the Church militant is not always in one happy state to outward appearance, but as Israel and Amaleck, one prevailing, and sometimes the other; like the moon waxing and waning; or Noah's Ark sometime tossed on the flood, and sometimes resting on the mountain; or like Christ's ship, now in a calm, anon in a storm; or a lily among thorns; or a childing woman sometimes groaning, and anon rejoicing. The reason hereof is, that God may be known and feared by his Church, as a correcting father, Pro. 3.13. who will chastise his children for their offences, 1 Cor. 11.32. that they may not be disinherited, nor condemned with the world; the main end whereof is, that God may be glorified in delivering of his Church, as he was in delivering Israel out of Egypt, and from Pharaohs pursuit of them, Exod. 15.1. and from the captivity of Babylon, Psal. 126.2. and that they may learn to hate sin which causeth God to bring afflictions, Isa. 63.10. and to serve God more sincerely, Jer. 31.18, 19 by hearty zeal and repentance, Rev. 3.19. also that the Church may give an evidence to their profession of the truth, Mat. 10.22. and be confirmed to Christ their head, Rom. 8.29. who before Pontius Pilate witnessed a good confession, 1 Tim. 6.13. and so be distinguished from hypocrites, who in time of trouble fall away, not understanding that by the cross the Church is propagated, and by dissipation increased, and that the blood of martyrdom is the seed of the Church, to whom the promise of a better life is made, but it must be expected to be performed by hope.  Mathe. 
Who is the head of this Church militant?  Phila. 
He that is the head of the Church Catholic, generally God in Trinity, but more particularly Christ who is the Churches mystical head, and she is his body and kingdom, Eph. 1.22. and the 4. cap. ver. 15, 16. and he governeth as her head principally, by the sceptre of his word and spirit, Phil. 2.13. Now thus Christ hath a kingdom natural or dispensatory. His natural headship or kingdom, is that whereby he reigneth in unity of essence with the Father and the holy Spirit from all eternity, which shall never have an end. The kingdom that he hath by dispensation, is that free and voluntary kingdom, which he received from God for the salvation of his Church, and shall in the end of the world be given up to God the Father again, 1 Cor. 15.25, 28. in the mean time he is by dispensation the head and sole monarch of the Church. But he hath nevertheless a government ministerial, not only invisible by his spirit and Angels, John 16.7. Heb. 1.14. but a visible ministration by the word and wholesome discipline, to the exercise whereof, some men are by his appointment delegated for the helping our infirmities, and speaking to us in Christ's absence, 2 Cor. 6.1. And this hath always been done by Bishops and Presbyters, Acts 20.28. who by the Holy Ghost were made overseers of the flock, not secular men, though Princes had ever this external government in the dispensation of spiritual things committed to them; for then how was the Church ruled for 300 years after Christ, till the days of Constantine; yet the secular power is to govern men as men, but the ministers only governs them as Christians, and therefore in this case Princes themselves have not refused subjection to this ministerial government of Christ, as the Emperor Theodosius, to St Ambrose Bishop of Milan. 
Theod. lib. 5. cap. 17.  Nor have any dared to usurp their office without some exemplary punishment, as Uzzah and Uzziah, till these latter times, 
2 Sam. 6.7.  wherein any tradesman dare take upon him the office of a minister, and a seutor to be a soul member. Beside, if this ministerial government were committed to secular powers, than they might give the Sacrament, and a woman if a Prince, might preach too, notwithstanding St Paul, 1 Cor. 14.34. But we find Jehosaphat to distinguish the civil power, 
2 Chro. 19.5.8.  from the ecclesiastic ministry, in the Old Testament; and surely the Church of the New Testament was not left to confusion in government, 1 Cor. 14.40. Therefore the ancient Fathers have reproved even Emperors, 
Amb. Ep 33. de Valentin. Imper. Athanas. Ep. add agintes vitam solit.  when they took upon them to meddle with things divine, which was no part of their administration; for though God had committed to them the Empire, yet to the minister the sacred things, the mysteries whereof they are to teach, not to be taught: yet religious Magistrates are to rule over ministers by their civil power, to which ministers are to subject themselves; yea, they may and aught to correct negligence in the practice of religion and vice, which is a scandal to religion; yea, and heresies, blasphemies and sacrilege proved to be so, by Ecclesiastical judgement, but not to define points of faith, nor to exercise ministerial offices. It is true, that Moses, Eli and Samuel, and others, did exercise both offices many times, yet we cannot argue from an extraordinary action in a state not fully settled, that it should be so in a settled Church and State; for by the same reason a Priest may act the office of a Prince or a Judge at any time, as did Moses, Eli and Samuel. But we find when the Priesthood was settled, that Moses then meddled not with Aaron's business, and Eli and Samuel were Judges by an extraordinary call in a corrupted State, but ordinarily it was otherwise. So in the New Testaments Church holy things were always ordinarily and ordinately administered by Bishops and Presbyters, Eph. 4.11, 12. to whom those of the Church were to submit themselves, Heb. 13.17. Nor was the Church governed by any one man, but by them, Acts 15.6. no not by Peter alone, though he was in that Council: and the ancient Fathers decline that sole definitive judicature, 
Cypr. lib. 31 Epi. 19 ad Cletum. Amb. in 1 Tim. 1. Hier. in Epi. 1. ad Tur.  which the Pope hath challenged to himself; St Cyprian durst not do so, and St Ambrose saith, that first the Synagove, and afterward the Elders of the Church was to be consulted, and without them nothing was to be done; and St Jerom saith, that till by the instinct of the devil contentions arose in the Church, it was governed by the counsel of ministers. Nor was the government of it democratical, or in the power of the people, for than they must have this power from themselves, or from God: it cannot be from themselves; for this power is not by right of nature, or Nations, but is supernatural, and of divine right: nor have they it from God, for no Scripture sets it forth, but therein they are called the flock which are to be fed, not to govern or choose their Shepherds. Yet it is true, they were present at the ordination of Mathias, Acts 1. and the seven Deacons, Acts 6. but they only named or designed them, but ordained them not: however such a particular fact at first proveth not that it must be so always, no more then because the first Kings were chosen by the people, therefore they must be so always. So that it seems to me that the Church militant is neither democratical, as governed by the people, nor monarchical by any one man, but aristocratical, that is, governed by some chief heads of the ministry.  
Therefore the Pope can derive no such power from Peter, as to be the head of the Church; for Peter was never so constituted by Christ, nor was ever so acknowledged by the rest of the Apostles; for than they would never have contended who should be chief, as they did, Luke 22.24. Christ is only the head, who is the head stone, and the foundation of it; 
Mat. 16.18, 19  for though our Saviour said to Peter, thou art Peter, and upon this rock I will build my Church, yet he called him only Peter, 
Aug. retract. lib. 1. cap. 22. Cypr. lib. de unit. eccles.  not Petra the rock, for that was Christ; for all the Apostles were endued with the same power which Peter had, John 20.22. when Christ said to them, receive the Holy Ghost, whosoever sins ye remit, they are remitted. Nor can the Pope challenge succession from Peter, who was Bishop of Antioch (not of Rome) as some writ. But the Scripture saith, that the Jews were especially Peter's charge, Gal. 2.7. who were all banished from Rome by Claudius, Acts 18.2. and so Peter had but little to do there; or if he were Bishop there, yet the Pope cannot be his successor properly, 
Amb. de incarn. cap. 5.  if he succeed him not in faith and doctrine; for faith is the Church's foundation; much less can he pretend to be Christ's Vicar, any more than any other Bishop, who may be said to be vice Christi in the stead of Christ, to woo men to be reconciled to God: 
Conc. Nic. can. 6. Cypr. Ep. ad Papas, 41.58.  when he was at the best he was allowed to be but one of the Patriarches, nor called by the ancient Fathers but only brother, colleague, or fellow Bishop. But had they taken him for Christ's Vicar, or the head of the Church, they would have given him other titles than they did, 
Pius 2. Ep. 301.  as might become one of so high degree. This swelling title of head of the Church, and Christ's Vicar, and Universal Bishop, was a forerunning sign of Antichrist, as said Gregory the great, who was Pope, in his seventh Book, 
Greg. M. lib. 4. Ep. 36.  and Epist. 39 to Mauritius the Emperor, and therefore he much declined and waved such titles.  Mathe. 
I pray what think you of Antichrist, what, or who is he?  Phila. 
You know St John tells you there were many Antichrists in his time, 1 John 2.18. that is, some that were contrary to the Gospel of Christ in faith, or manners, or both. 
Jerom. in Mat. 24.  Some account all the heads of Heresies to be Antichrists. Others say that they be such as overthrow all good manners; and so one describes the state of the Church of Rome, saying, that the Princes and Judges are the beasts seal, 
Papa Honorius in dial. de libero arbit.  the Clergy his pavilion, the Monasteries his Tabernacle, the Nunneries his bedchamber, and the people to bear his image. This he spoke of the second Beast, Rev. 13.11. And Bernard the Abbot saith plainly, 
Bern. ad Gaufrid. Lorat. Epi. 125.  who writ about 546 years since, that the Beast in the Revelation, to whom a mouth is given, speaking blasphemies, is he that sits in Peter's chair. The other Beast is more subtle, as this is cruel, yet both join against Christ. So many other conclude the Pope and Papacy, to be that man of sin, and son of perdition, that hath laid an opposite foundation to Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Thes. 2.3, 4. politicly pretending Christian profession, and yet overturning his truth. Indeed if one would be lead by Chronograms, or the numeral letters in the word Lateinos, 
Pet. Mart. in 2 Reg. 4. Iren. l. 5. c. 25.  or Ecclesia, Italica, or in the Hebrew word Romiith, or in Maometis, one may find the number of the Beast, Rev. 13.18. which is 666. about which time after Christ, the Pope was made supreme, and universal Bishop in the West, and Mahomet chief Prophet in the East. And though I will not build my faith on numbers in names, nor do I think that all names be imposed inevitably by the influence of the stars; yet this is not altogether to be despised, since Nimrods' name included his nature, i. an apostate rebel; and Cyrus his name in Hebrew was like himself, wh was an head to the people, and in the Persian language a glorious Sun. This Antichristianity, is called the mystery of iniquity, 2 Thes. 2.7. for it is a secret wickedness in the name and nature of it; for Antichrist may signify one that is a vicegerent for Christ, 
As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or a Deputy, or a Lieutenant for him; and thus the Pope would be thought Christ's Vicar, because he sitteth in the Temple of God, or a part of the Church visible corrupted, and exalts himself above all earthly power, that hath given to it the title of God or Lord, and showing himself as God, 
2 Thes. 2.4.  both in placing and displacing Kings, and forgiving sins. So is the nature of his doctrine opposed to Christ very subtly, namely, because faith must appear by works, therefore to set up works to justify our persons, which works the popish writers call also the works of faith, not of the law, though they be but works of men's inventions, and so they prefer works before the formal righteousness of Christ imputed to man for justification. Mahomet speaks also very well of Christ, but he enjoins external works of his own collection, by which men must be saved. So the Pope and Mahomet join in one against Christ in this, and also in holding that the holy Scriptures are not sufficient for salvation, but their canons and rules of obedience have more attributed to them for performance, than the obedience of faith; which devices are like the locusts that came out of the bottomless pit of their inventions, Rev. 9 having the face of a reasonable creature, but a scorpions sting, which gives no rest to the soul, but poisons it; yet if hue and cry were made after the Pope and Mahomet, a man might justly stop the Pope upon suspicion of being the more proper Antichrist, for these reasons. First, because the name of Antichrist agreeth most properly to him and his seat; yea, all the descriptions of Antichrist in Scripture, doth so likewise. But by the Pope we mean not every Bishop of Rome from the Primitive times; for many of them were Confessors and Martyrs, till the time of Sylvester, neither was Antichrist discovered much, till Boniface the third took from the Emperor Phocas the name of Universal Bishop, and his See of Rome to be called the supreme head of all Churches. After this we find in the Pope and Church of Rome, all the marks of Antichrist; for he sets in the Temple of God, like an Hornet in a Bee hive, driving out the labouring Bees, and devouring their honey. The popish writers make this an argument of their Church, being the true Church and Temple of God, because Antichrist sits there. It is true that they have the name and show of a Church Christian, but have neither true Doctrine nor Sacraments in their simplicity, as the Scripture sets them forth, and hath delivered them to the Church; so that they have only the name of a Church, as Sardis had, that she was living, but indeed was dead, Rev. 3.1. And in this Church Antichrist sitteth as a usurping Tyrant over God's ordinances, abusing them, and changing them at his pleasure, and over all authority Ecclesiastical and Civil, that beareth any similitude of Elohim, even as St Paul foretold, 2 Thes. 2.3, 4. And this may be proved from their own writers; some of them saying that it is not lawful for any man to reprove what the Pope approves; for all men ought to be judged by him, 
Zodericus. Zamorra, lib. 2. cap. 1.  but he by none; and that he hath all power in heaven and earth, so assuming to himself the right of Christ, as well as his title, King of Kings, and Lord of Lords, which made him so bold, as to let Emperors kiss his feet, 
Alexand. pap. 3  and to set his foot upon the neck of the Emperor Frederick, abusing the 91 Psalms, saying, thou shalt tread upon the Lion and the Dragon; as also Pius the fift did (when he deposed. Queen Elizabeth) abused Jer. 1.10. Behold I have appointed thee this day over Nations and Kingdoms. Beside, is not he right Antichrist that arrogates to himself power over God's word and his law, and saith, 
Gratia in gloss.  that he can dispense with the law of nature, and contrary to the Apostles, and therefore hath dispensed with Princes to marry their brother's wives, which St John Baptist would not allow to Herod; and make parricides saints, and forgives sins to the unrepentant, yea, sins before they are committed, yea, they say it is less dangerous to break God's Commandments, than the Popes, as to break the Sabbath, rather than an holy day, or the Lent fast, and flesh eaten on Friday, is more punished than theft or adultery. Again, he maintains the doctrine of devils by forbidding marriage and meats; 
1 Tim. 4.1, 2, 3  and maintains heathenism for true Religion, by commanding the worship of images, and the adoration of dead Saints, which was the practice of the heathens in worshipping of their Daemons. Beside this, Antichrist doth equal, if not prefer the blessed Virgin Mary before Christ, as may be seen by the titles they give unto her; as the Turks set Mahomet above Christ. And farther, his religion is patched up of other petty Antichrists, and therefore certainly he is the great Antichrist: For as the Valentinian heretics and Martion, when they were confuted by Scripture, they said that the Scriptures were insufficient, obscure, and of no authority; so do the Papists. 
Aug. count. Pelag. Epipha. her. 42.  So as the Pelagians held free will to remain in man fallen for the choosing of any spiritual good; so do the Papists. So the Marcionite held women might baptise; so do the Papists. 
Iren. l. 1. c. 13.  The Carpocratians denied to Lay men the reading of the Scriptures; so do the Papists, that their mystery of iniquity may not be discovered. The Manicheans held the body of Christ to be but imaginary; so do the Papists, in that they tell us of the body of Christ in the Sacrament, without its true proprieties. 
Aug. haer. 71.  And as they gave only the bread in the Sacrament, so do the popish Priests. The Tassiani did forbid Priests marriage, so doth the Pope. 
Euseb. lib. 5. eccls. hist. c. 17.  Montanus invented laws for fasting; so did the Papists. The Collyridianis, worshipped the Virgin Mary, whom Epiphanius calls idolaters, haeres. 79. The Marcionits' preferred virginity above all things, Epiph. haeres. 2. so do the Papists. The Carpocratians had images of Christ to worship; so have the Papists. And the heretics called Apostolici, admitted none into their fraternity, unless they deprived themselves of their goods, and renounced matrimony; so do the popish Monks and Friars. The Armeni worshipped the cross; so do the Papists. And also in many other things the Pope licks up the vomit of old heathenism and heresy, and differs from the true Christian Religion, in sixty and odd several points. But beside, the papacy appeareth to be the great Anrichrist, because he denieth Jesus to be Christ, not in words, 
1 John 2.22.  but in effect, because he denieth the person of Christ and his office. For in his doctrine of transubstantiation in the Lord's Supper, he denieth the proprieties of Christ's humane nature, and by consequent his Mediatorship. So he makes void his Prophetical office, as if he had not perfectly revealed the will of his Father, John 15.15. and therefore the Pope deviceth other doctrines, as necessary to salvation. So he disannuls Christ's Priestly office, by setting other Priests to offer a sacrifice of the mass for quick and dead, 
Heb. 10.14.  and annihilates his sole Mediatorship and intercession, 1 Tim. 2.5. by appointing the mediation of Saints. Also he abrogates Christ's Kingly office, by assuming to himself all power in heaven and in earth; 
Concil. Lateran. sess. 10.  yea, arrogates to himself power over souls departed to send them to purgatory, and fetch them out at his pleasure, 
Clem. 6. in sua bulla. Rev. 13.13. Nicol. Lyra. in cap. 4. Daniel.  or to canonize them Saints, as he thinks fit. Again, he useth false signs and lying wonders, 2 Thes. 2.9. pretending to cast out devils, and make images to sweat, weep, or smile; which kind of wonders if they had any semblance of truth, yet are not to be expected in these latter times, however they were necessary in the first planting of the Church, 
Greg hom. 19 in Evang.  and ministers are rather to be judged to be true, because they do none rather then otherwise, saith Chrysost. in 49. hom. on Mat. for they were necessary that the world might believe, yet after men do believe, 
Aug. lib. 22. de civil. dei.  it were strange to expect miracles. But beside, the Pope exerciseth the power Civil and Ecclesiastic, as Rev. 13.12. whereby the power of the first beast is meant (in authentic Writers) the power of the Roman Empire, which was much wounded and weakened, Rev. 13.12. but healed by the Pope's taking on himself the authority thereof, and so becomes rich and potent, being adored with gold and silver, and adorned with purple and scarlet, Rev. 17.4. And farther, you may know this beast by his marks of cruelty; and therefore as the first beasts bodily shape is likened to a Leopard, 
Rev. 13.2.  his mouth like a lion, and his feet like a bear, as if all the cruel properties of daniel's beasts were met in him, together with the blasphemous tongue of Antiochus Epiphanes, whom Polybius calls Epimanes the mad man. So the Pope's cruelty and tyranny is set forth in the second Beast, Rev. 13.11. like a lamb, but spoke like a dragon, exercising it on true Christians, as it is foretold, Rev. 13.15, 17. that all that would not worship the first beasts image, that is, the Pope himself, should be killed, and that none should buy or sell, but such as bore some mark of his obedience; 
Otto the first to Pope John the twelfth, 942.  as the mark of the Beast by his ordination of Priests, and oath taken of Emperors and Princes; or that bore his name by imposition on the people, called Papists of Papa, 
Grat. distinct. Q. 3.  the Pope, or Roman Catholics; or else that had the number of his name by subjecting themselves to the sovereignty of the Latin Church; as Michael Paleologus was fain to promise to Gregory the tenth, 1273. at Lions in France, that he would subject himself and his people to him, till which time he would suffer no aid to go out of the West, to relieve the Christian Greek Churches in the East. And thus he sits in the Temple of God as a politic tyrant, that is, in their consciences whom he hath seduced and commanded to serve him, who would seem to be the true Church and Temple of God, and yet are in the mean time but the Citizens of spiritual Babylon, which is interpreted to be Rome by St John, built on seven hills. It is true that he speaks of two beasts, 
Rev. 17.9. Rev. 13.1, 11.  the first is generally taken to be the successive heathenish estate of the Roman Empire, which persecuted the Christians openly; the other the successive estate of Popes, after the apostasy from the Gospel-truth, who by idolatry, superstition, and persecution, and Seat in Rome, became the image of the first Beast. It is simple to think that Antichrist is one man, as it were to say that Israel were the name of one man only, whereas it is the name of a whole nation also. So Zion is the name of a hill, yet it signifieth also the Church. And it is as simple to say that Antichrist must deny that Jesus Christ in plain words, for then every man would detect him and detest him; neither could then his doctrine be called the mystery of iniquity; nor could the great whore bear on her forehead properly the name Mystery, 
Rev. 17.5.  which in former time was written upon the Pope's Mitre, however it is now taken away, and put on the front of their religion. It is as vain to think that the Turk is Antichrist; for he is understood to be signified in Magog, whose interpretation is (Uncovered;) but the Papacy by Gog, which signifieth (covered or secret) because he is not as the Turk, an open enemy, but a close enemy of Christ's. An earthly minded beast having horns like a lamb, but a voice like a dragon, Rev. 13.11. seeming like Christ, but teaching like the devil, making great show of religion, with a golden chalice, but it is full of soul poison, Rev. 17.4. The chief tokens that this Antichristian whore must be taken for Rome, the Pope's seat, is plain. First, because the ruin of Rome was the forerunner of Antichrist; and while the Empire was settled at Rome, it hindered the delection of Antichrist, which many learned men do write that it was the meaning of St Paul, 2 Thes. 2.7. he that now letteth, will let till he be taken out of the way. Indeed the Emperor Constantine departing from Rome to Constantinople, gave the Pope the first inlet to Rome's state and government. But then the Goths and Vandals invasions of Rome, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hindered him again, in the years, 414. and 459. and 549. by turning it to ruin. This was the head of the first Beast, which was wounded, Rev. 13.3. as able Divines write, but was healed again by Pope's repairing the ruins of Rome, and taking on himself the image of the first beast, and getteth as much honour to the Roman Bishop, as before was given to Roman Emperors, and more, for he hath made Kings and Emperors to kiss his feet, 
Rev. 13.11.  and hath brought Rome into as much respect of the world, as any Emperor could. And as this second beast made fire to come down from heaven, so doth the Pope, by making that heavenly censure of excommunication and absolution, stoop to his earthly pleasure, and places of heavenly Scripture to serve his sensual desires. It is he that gave life to the image of the beast, that is, to that shape which he left to the Emperors, which he made to speak what and when he pleased, for they became but his creatures, for he made them, and caused the people to make them at his pleasure, yet but as images of Emperors, to what they had been. The seat of this Beast is Rome, which in St John's time was built on seven hills, and if it be not so now, 
Virgil. Propertius.  it matters not, so long as it stands for old Rome. And the City of Rome is called the great whore sitting, and her religion spiritual fornication, and her dominion very vast, as extending itself over many nations, by power and wicked policy. She is likewise called Babylon, Rev. 17.5. Babel was a Tower, and after a City, called Babylon. The Tower was built by certain families that schismed from the family of Shem, 
Gen. 11.1, 2, 3. Gen. 10.8.  of which the apostate Nimrod was the head, and therefore Micah calleth that soil the land of Nimrod, Micah 5.6. Here God confounded their language, and they left off to build the Tower; yet afterward men built a City there, which in process of time became a great Monarchy, of which Nabuchadnezzar was a famous King; which City and Kingdom was a great adversary to the people of God the Jews. In all which respects it was a type of Rome, which at first as it was built for vain glory, and to get a name, as Babel's tower was, and next, became the greatest Monarchy, as Babylon did, and opposed the true Church by idolatry and persecution; so hath Rome done, and therefore hath been esteemed as a second Babylon by authentic Writers, as Tertul. adv. Judeos, cap. 9 Rhenanus in his ancient Copy, though Pamelius the Romanist blots Babylon Roma out of the margin. Heir. Fabiolae de veste sacerdot. Andrea's in Apocal. cap. 53. Ausbert in Rev. 13. But this spiritual Babylon, Rome, will have a fearful fall. Grostead Bishop of Lincoln, said it must fall by a bloody sword, which indeed St John foretold him, Rev. 17. and the 18. chap. But first by him that sat upon the white horse, chap. 19 who is called the word of God, King of Kings, and Lord of Lords, as in opposition to the titles of the man of sin, and son of perdition. The walls of this spiritual Babylon have been falling a long time. First by divers Kings falling from them, Rev. 17.16. who in time will be Rome's ruin. Secondly, by their slit tongue and divided languages in divinity, as may be found in Ferus, Granatensis, and Pintus, and many others. I will name but a few, as Orkam, that writ against the Decretals, and in defence of the Emperor, about 1333. Next Armachanus the Irish Bishop, writ against Friars, 1363. Then Wickliff discharged against Rome walls, two hundred volumes of books, like so many volleys of shot: to stop whose doctrine, was called the Faedifragus Council of Constance, who contrary to their covenant, burnt John hus, and also Jerom of Prague, and digged up Wickliffs' bones, and burned them in spite, as the dog that bites the stone, because he cannot him that fling it. Then one Walter Brut, in the time of Richard the second, did affirm, that the 1260 days, 
Fox his Martyrology. DUX CLERI.  spoken of by St John in the Revelation, were prophetically so many years; and that the Pope being head Captain of the Clergy, appeared to have the number of the Beast in that title. Now as God stirred up many faithful Christians in England, so he did abundance in foreign parts, as Marsilius Patavinus, Joannes de Gunduno, Luitpoldus, Vlricus Hargenor, Dantes, Aligerus, Gregorius Ariminensis, Andreas de Castro, Franciscus Petrarcha, Joannes de rupe scissa, Michael Cesenas, Gulielmus Ockam, Petrus de Corbaria, and Mathias Parisiensis, with abundance more, many of whom were persecuted by the Beast, and many were by God's providence preserved, who have set such a fire in Rome, that will never be quenched, but she must burn, and the smoke rise up for ever, Rev. 19.3.  Mathe. 
But if the Pope be this great Antichrist why is St Paul and St John so close in the describing of him.  Phila. 
Not because they were fearful of persecution, but because they would prove faithful to the Church: as Daniel to save the Jews from hatred and dangers, penned some things that concerned their enemies, the Persian and the Grecian, in a language least known to them: and many things that concerned the Jews glory or troubles, he writeth in close hidden terms, calling the Son of God the Prince of Princes, Dan. 8.25. and the land of Judea the land of Tzeby, Dan. 11.16. and Antiochus a man of an hard face, i impudent; and minding hidden things, i secret wickedness hardly practised by any before him. So the Apostles did obscure the Emperors and Popes of Rome, under the terms of Beasts and Antichrist, lest they should provoke them to persecute the Christians before the time. For the Beast was, and is not, and yet is, Rev. 17.8. He was in rising, an hundred years after Constantine, and then was not, i. even almost extinct by the invasion of the barbarous Goths and Vandals: and yet is, i. recovered, and gets the place of Rome, once governed by Kings, Consuls, Dictator's, Decemviri, Triumvirs, which some Writers say, are the five heads or Kings spoken of, Rev. 17.10. and the sixth was an Emperor, which St john saith (is) and the other was not yet come, namely, the Pope, who when he did come, continued not long, but he was dispossessed by the Goths. But then he recovering again, made up the seventh, by assuming the temporal power, and yet appeared as an eight, because he had a spiritual power divers from the former. Of all which matters of Antichrist and his ruin, one concludeth well in these verses.  
Antichristus eat, Christus comitatus ab alto  
Coelicolis properat Gog, Magog ecce ruit;  
Ecce ruit regnum, serpens detrusus ad orcum  
Bestia tum sequitur, cauda propheta dein  
Cauda propheta, dein populus seductus ab ill is  
Veh miseris, ter veh, qui fide deficiunt.  Mathe. 
Though I find by what you have said, that the Pope is not the head of the Church, yet may I not think the Papists and many other heretics and schismatics to be of the body of the Church militant?  Phila. 
You cannot justly so think: for the Church militant is that part of the Church Catholic, which under the banner of Christ her head, fighteth, or is ready to do it against his enemies, the world, flesh, and the devil, and all their crafts and errors, and their afflictions in spiritual armour, Eph. 6.13. But they do not so; not that I think they are a company of men perfect and void of sin, as the Catharists and Anabaptists do; nor are they such, 
Aug. lib. de heres. cap 88 Cyp. lib. 4. Ep. 2.  as having never it in matters of faith, refuse to retain any sinners in their congregation, as the Novatians and Donatists did. But yet not such a company as consist only in outward profession and communion of Sacraments, under one Pastor, the Pope, but have the internal virtues of faith, hope, and charity, whether living under the Law of the Gospel: yet we exclude not as the Papists do from this Church, all that are not baptised, or under the examination of Catechism, or all kind of heretics, apostates, excommunicate persons, or schismatics, farther than they wilfully continue such; nor do we think that reprobates and hypocrites are members of the Church, though they outwardly profess themselves so.  Mathe. 
I pray make this appear.  Phila. 
First, many that are unbaptised, and but under the discipline of catechising, may be, and are members of the Church militant, because many such are included in the covenant, Act. 2.39. as the Eunuch, Acts 8. and Cornelius, Acts 10. yea, Rahab in the Old Testament, mentioned, Heb. 11.31. and the thief crucified with Christ; and many were martyrs before they were baptised. Beside, as many have been baptised who were never true members of the Church, 1 john 2.19. (for many sheep are out of the fold, 
Aug. in tract. 45. in Joh.  and many wolves within) so by the same reason many unbaptised may be members of the Church militant, 
Bel. lib. 1. de baptismo, c. 6.  though not visible, because they may have the baptism of fire and blood, though not of water. So we say that heretics and apostates stubbornly continuing, such are not of this Church, because they have made shipwreck of faith, and therefore are to be shunned by the faithful, being not of their society, 1 john 2.19. Yet we cannot deny them admittance upon their returning and repenting. And so we account of schismatics, 
Concil. Nicen. cap. 18, 19  who rend themselves off from the Church, Christ's mystical body, and so is no part of it, because they break the union of members with the head, and one another, and therefore so standing they cannot be members of the Church, no more than a branch rend from a tree can be part of the living tree; or a member cut from the body, to be part of the living body. So those that are justly excommunicate in the right sense of the Catholic Church, and have no mind to return, and to be reconciled, cannot be of the Church militant, because such want repentance, and love, and peace. But because the whole Catholic Church cannot personally or actually excommunicate one, some think therefore that whether excommunication be inflicted justly or unjustly, one is but cast out of the Church visible, or some particular Church. Indeed sometimes it may very well be so; but if it be done by the rule of the whole Church, surely it is all one as if done by the whole, or the representative body of the Church, because the same spirit guideth any part (if they go by a true rule) which guideth the whole; as 1 Cor. 5.4. and therefore in ancient time, 
Nic. Conc. Can. 5.  if one Church did excommunicate a man, another Church might not absolve him. It is true, that a man unjustly excommunicated, is only cast out of the visible Church, 
John 9.34, 35.  or particular Congregation, and therefore he retaining his faith and baptism, is nevertheless a member of the Church militant; yea a man justly excommunicate, yet upon his repentance is a member of the Church militant, and aught to be admitted into the visible Church, and particular Congregation, as was the incestuous person, 2 Cor. 2.7, 8. for the censure of excommunication is to such a man only corrective, 
1 Cor. 5.5.  not destructive: for though it be said there for the destruction of the flesh, yet I suppose that he was not delivered to Satan to be killed, but rather that he finding himself cast out of the Church, which is the kingdom of God, and so deprived of the benefits thereof conveied to men, by prayer, word, and Sacrament, and so in the devil's power, it might work in him a mortification of fleshly concupiscence by true repentance. Nor do we set open this Church door so wide, as to account reprobates of the Church militant, nor yet notorious sinners without repentance: for the members of the Church militant are living stones, built upon the corner stone, Christ, 
1 Pet. 2 5.  in whom they are chosen and enrolled as his soldiers, and are Saints by efficacious calling, because predestinated thereto, Rom. 8.30. which reprobates are not. So manifest and notorious sinners are not of the Church militant, because they fight not against sin, but subject themselves to it, having not the spirit that lusteth against the flesh, Gal. 5.17. whereas in the members of the Church militant, Christ liveth by the holy spirit, deriving to them, sense, life, and spiritual motion. Nor do we number hypocrites to be of the Church militant, though in the visible Church by partaking of the doctrine and Sacraments, because they want those virtues and graces which proves one to be a member of the mystical body of Christ, as faith to apprehend Christ the head and foundation, and to be united to him, and therefore can bear no fruit in him, but must be taken away, john 15.2. though they be in Church visible; which Church the Papists only acknowledging, may well hold that the true Church is always visible.  Mathe. 
Why, is it not so?  Phila. 
You are to consider, that the term or word Church is diversely understood. First, for the universal company of believers, and so it is invisible; and therefore it is said in the Creed, I believe the holy Catholic Church: now faith is the evidence of things not seen. Secondly, Church is taken for a company of men in particular places, professing one and the same true religion, and so it is visible. Again, if you take the Church in the external form of it, namely, for a company of men met together to perform Church duties; so the Church is visible: but if you take it in its internal form, consisting in efficacious calling, and faith; so it is invisible: for it is hard to judge who hath these graces. Therefore certainly neither the whole Catholic Church, nor all that part of it called militant, is visible. But some part of the Church militant hath, and is, but yet is not necessary to be always visible, but may possibly lie hid, and unappearing at some times. 
Aug. in lib. 5. cont. Donat. c. 17 Rev. 13.13, 14  In which regard the Church is called a garden enclosed, and a fountain sealed, Cant. 4.11. and the weapons of her warfare to be spiritual, 2 Cor. 10.4. When Antichrist reigned over the world, where was then the Church visible? surely fled, like the woman, Rev. 12.16. into some solitary place, as Eliah was forced to do by jesabel, 1 Kin. 19.10. Indeed there hath been, and I fear will be again, when our Sun will be darkened, and her Moon will not give her light, and our Stars fall from the Church's heaven. And when you see the abomination of heresies, schism, and libertinism set up in God's Temple, let him that is in Christianity fly to the Scripture, for there you shall only find what the true Church is, namely, certain people called at divers hours, some at the first, some at the second, others at the third. So at the beginning, middle, and end of the world, and not all alike at all times, sometimes clouded, sometimes more resplendent; so that it is not always visible, nor always alike visible.  Mathe. 
Whether is the visible Church subject to defects, or errors?  Phila. 
Yes; for Adam and Eve fell in Paradise, and afterward the world was so wicked, that the Church remained only in Noah's family. And after God had chosen the people of Israel to be his Church, they worshipped the golden Calf; and for that and other sins, we find them left without Religion, Priest, or Law, 2 Chron. 5. and their Temple ruined, and themselves dispersed. Christ saith, that faith shall hardly be found on the earth; 
2 Thes. 2.  and St Paul prophesieth of a general apostasy. So in the time of Athanasius, the Christian world was overrun with Arianism, only Athanasius stood for Christ, that he was of the same substance with the Father. But he was but one man, and one man could not make a Church; so that the Church as well as the Moon, may suffer an eclipse, especially when the sword shall awake against the shepherd, Zach. 13.7. and he shall be smitten, and the sheep scattered. So likewise the visible Church may err, not the Church Catholic and universal; for truth could not be found then upon earth, nor any visible militant Church, for than they have no truth to fight for. But the visible Church as it consisteth of its outward matter and form, namely, of a company of men exercised about Ecclesiastical matters may err, and so it did before the Law in the time of the Patriarches, and under the Law, as the Church of Israel, and since the Law. For the visible Church of the Jews persecuted the Christians: and the Disciples were all offended and stumbled at Christ's sufferings, and hardly believed at first, his resurrection; yea, and after, it erred about his Kingdom, Acts 1.6. which they thought should be earthly. So they doubted a while about the calling of the Gentiles, Acts 10.20. cap. 11.2. So we find the Church of the Corinth's full of division, 
1 Cor. 1.11.  and schisms, and doubts of the resurrection of the dead, 1 Cor. 15. and the Church of Galatia falling back to Judaisme by circumcision. 
Gal. 5.1, 2, 3.  Yea, all the Eastern Churches, as well as the seven Churches of the lesser Asia, have had their errors, and remain in some, as the Papists say, even till now. Yea, general Councils have not been free; for one hath disallowed what the other hath allowed, and both cannot therefore be true. As the Council of Frankford broke down the Images in Churches, 
Aug. lib. de unita. Eccles. c. 3.  which the second Council of Nice restored; and so many others did one contradict another, which showeth the Church's imperfection, and that it stands not with her nature to be free from error: for than if she did once err, she could be no longer a Church. Therefore the Church of Rome if it be a visible Church, can challenge no such prerogative, especially since Antichrist sitteth there as chief governor, 
Hier. in Epist. Rustic.  since which time by avarice, the Law is perished from the Priest, and vision from the Prophet.  Mathe. 
I pray tell me the notes of a true visible Church?  Phila. 
I suppose you mean particular Churches in several nations. For the universal Catholic Church, is rather to be believed then seen, as is implied in that Article of the Creed, I believe the holy Catholic Church. There be therefore three notes of a true visible Church. First, a sincere preaching of the Word. Secondly, a pure dispensation of Sacraments. And thirdly, a right administration of discipline. These are the notes of a true Church, though all of them are not sound always, and at the same time in a Church. As the Jews for forty years in the wilderness wanted circumcision: so sometime some ministers may possibly through ignorance, infirmity or fear, or to please greatness, depart from sincere doctrine; and so by the dragon's tail many stars are cast to the earth, and by some of them the waters are made bitter, Rev. 8.11. yet may it be a true Church, so long as the discession from pure doctrine is not general. So a Church may by ministers neglect, want Sacraments, and by the tyranny of Princes, want discipline; yet if the Church be purely visible, it hath ordinarily these three notes, which indeed freeth it from maintaining error, heresy, and schism, though all three may possibly be in it, 
1 Cor. 1.11. and cap. 3.3  1 Cor. 11.19. provided always that the heresy thrust it not into infidelity, or cause it not to deprave the doctrines of faith, as the Church of Rome hath, and so is become adulterous and heretical. So it may be in some things schismatical, so far as to hurt charity, not verity, by taking occasion unjustly, as the Separatists, to departed from the Church, but not giving occasion to the Church, to departed from them, as the Papists have done to us, like the old Pharisees, who gave just occasion to Christ and his Apostles, to separate themselves from their traditions. Therefore true doctrine is the chief note of a true visible Church, whereby people are taught as Christ's sheep, to hear his voice, John 10.27. and to continue in his, and his Apostles doctrine, Acts 2.42. which is the foundation of the Church, Eph. 2.20. And for the Sacraments, they are commanded by Christ himself, Mat. 28.19. and Luke 22.19. So also is the administration of discipline set down by our Saviour, Mat. 18.17. and used by Saint Paul, 1 Cor. 5.5. upon the incestuous person. So that the right use of these must needs be a note of a true visible Church. Let the Papists brag of their term Catholic, I am sure it no way agreeth to them, neither in respect of the extension of their Church's bounds, which is not universal, nor yet in regard of their doctrines, which are not according to the Catholic truths confessed by the primitive, or orthodox Churches of old, and therefore their word Catholic is not note: for a true visible Church is not to be judged by a name, but by the thing it ought to hold; otherwise, the Pope like Simon Magus, might be thought the great power of God, Acts 8.10. Nor doth their boasted antiquity make their Church the more true: for many things were said of old, which were not intended at the first, as they were afterward used, Mat. 5. It is not antiquity, but his truth that is the ancient of days, that is the note of the Church. 
Aug. Q. 14. vet. & No. Testam.  The devil is older than the Church, and Idolatry and Paganism is very ancient, and the Jews and the Samaritans pleaded antiquity, and held the Gospel of Christ but a novelty, yet their Church was not the true. Beside, if antiquity be a note, than the Church Christian, and Jerusalem, and that of Antioch, where Peter taught, and sat as superintendent for seven years, must be accounted the true Church, and not Rome, which was planted since; but the authority of religion must not be measured by time. 
Cypr. lib. 2. cont. gent.  Nor doth duration prove it the better; for it is neither a proper or inseparable note, as appeareth Psal. 47.7, 8. Rev. 12. And truly the Church of Rome hath not had a continued duration; for Bellarmin saith, that a Church cannot subsist without a Bishop, and the seat of Rome hath been often vacant by wars and schisms among the Popes themselves, as hath been formerly shown you. Nor doth their amplitude and multitudes make any thing in this case for them; for Satan's Kingdom is larger than Christ's, and his numbers more than Christ's little flock, who are often like Noah's family in the Ark; they have a many of the vulgar, 
Chrysost. ad pop. Antioch.  the Church hath a few faithful; one precious stone is worth many toys. Nor will succession of Bishops help them to a note; for who succeeded Melchisedeck, but Christ, many hundred of years falling between, 
Vid. Athan. laudem in orat. Nazian.  and the place changed also: for the Church is not bound to place, or persons of men. Nor can ordination prove a note, since heretics hath it as well as the true Church: neither can we find their ordination always good, if Pope Joan was ordained, or she ordained any. And Liberius the Pope being an Arrian, ordained Arrians also. Nor doth unity pass for a note, except in the faith, under one mystical head, Jesus Christ: for satan is not divided against satan, and very thiefs are united together. Nor can their miracles prove their Church true, because they are false and Antichristian, 2 Thes. 2.9. and are invented to maintain false doctrines. Beside, if they were true, they were not always a note of a true Church: for not only heathen gods have done strange things to persuade their divinity, 
Bel. lib. de notis Eccl. cap. 14. Socrat. hist. lib. 7. c. 17.  but even heathen men, as Vespasian made a blind man see, and a lame man walk.  Mathe. 
What Church do you hold hath these three notes?  Phila. 
The true Christian Protestant Church; especially as it was constituted by the first reforming Princes in England: for the doctrine thereof is built upon the holy scripture. They administer Sacraments in their primitive purity, and hold only too generally necessary to salvation, i. Baptism and the Lords Supper, rejecting all the spurious Sacraments of the Church of Rome. As confirmation, which the Church of England did use in a laudable manner, and might do much good by using it as it was, but not as a Sacrrment; for it kept young people in a care to render an account of their faith; and Ministers and Parents to teach them Catechism. So penance was enjoined notorious offenders for satisfaction of the Church, and to reduce them better manners, and to beget fear and shame in others, but never held it a Sacrament, no more than it did matrimony or ordination. As for the fift spurious Sacrament of Rome, extreme unction, they never used it, because not instituted of Christ as a Sacrament. It is true, Mark 6.13. the Disciples anointed many that were sick, with oil, and they were healed, and St James in cap. 5.14. adviseth them to use oil with prayer for the sick; but it was not consecrated oil, as the papists use, 
Bellar. lib. 1. de extreme. unct. cap. 3.  nor applied for remission of sins to seven parts of their body. But you will say we in England at this time want right discipline. I answer, It is true, yet the Church doth maintain it in her doctrines and constitutions, but she cannot use it in those times when the shepherd is smitten, and the sheep are scattered, or else combined against him, that they may live at their own liberty without correction by the rod of discipline; yea libertinism is grown to such a height, that the disciplinarians themselves who envied the Bishop's authority, dare not exercise the Presbyterian virge, lest they also follow the Bishop's dejection.  Mathe. 
Might not a Nationall Council set all right?  Phila. 
No doubt it might with God's blessing, so that it were called and empowered by authority, and consisted of men orthodoxal, and of just minds, and of moderate temper, who would make Gods will their law, and God's word their rule; otherwise, whereas they might be the balm of the Church, they prove her bane, as many have done, namely, the second Nicen Synod, and that of Constance, and the Roman under Innocent the third, and many others; so that the outward communion of the Church hath been often dissolved, though the inward hath and must hold among the faithful.  Mathe. 
I desire to know what the Communion of Saints is.  Phila. 
The participation of those benefits to which the Saints only have a right in common: and this communion they have with God, and of his benefits among themselves. That they have a communion with God, you may see, 1 John 1.3, 7. by which we have a connexion and union with him, by love of him towards us, and our love to him and his word and service; and so as it were cohabiting and dwelling one in and with another, john 14.23. as a father with his children by providence, & children with their father by a loving obedience. And this communion is express in Scripture particularly with the blessed Trinity. As first with the father by being made his sons, 1 john 3.1. through Christ by faith, john 1.12. and by the virtue of the Holy Ghost, who leadeth us into all saving truth, john 16.13. and testifieth to us that we are the children of God, Rom. 8.16, 17. For as the Father by his love to us, draweth us to Christ, john 6.44. so Christ dwells in our heart by faith, Eph. 3.12. and the spirit acteth and perfecteth this union and communion by his operation through his spiritual graces, Rom. 8.14. Therefore as God the Father hath given us his Son, so his Son hath united our nature to himself, by an union indissoluble, as a body and members to the head, 1 Cor. 12.12. So the Holy Ghost doth combine him and the Saints, by a true and real union and communion of his substance, not by his body being in ours, or ours in his, but as the branches are in the vine, which though differing in sight, yet agree in connexion, communication, and assimulation. By this spirit we have communion with Christ's divine nature, because it dwells in us, and conforms us to itself, 2 Pet. 1.4. and also with his human nature, as children are partakers of the same flesh & blood, Heb. 2.14. yea, of the same spirit, 1. Cor. 6.17. and of his sufferings also, Rom. 8.17. that we may be glorified with him. For by the union we have with Christ, is obtained all the benefits of his birth, death, resurrection, and ascension, spoken of before, together with all the blessed effects thereof wrought in us, as free justification, regeneration, adoption, and freedom from sin, satan, and the sinful world, with all the consequents thereof, which is remission of sin, resurrection of our bodies, and life eternal; all which is sealed to us by the two Sacraments, Baptism and the Lords Supper, by both which we have communion with Christ; for all that are baptised into Christ, have put on Christ, Gal. 3.27. and the cup of blessing, and the sacramental bread, is the blood and body of Christ to faith, 1 Cor. 10.16.  Mathe. 
What need was there of two Sacraments, since both of them have relation to the death of Christ.  Phila. 
He that did first institute them, knew best the reason of appointing two; and the Scripture, which is the express mind of Christ, sets forth baptism to us, as the Sacrament of initiation or entrance, or first grafting into Christ and his mystical body the Church. The other as the Sacrament of sustentation, by which we are with the word, nourished up to life eternal. Therefore St Paul, Rom. 6.5. calls baptism a planting into the similitude of Christ's death, and Rom. 11.17. he saith the Gentiles were grafted into the true olive, which no doubt was at first by the word of faith preached, and baptism received. And the Sacrament of the communion, is represented to us as food, to which Christ had some respect, John 6.55. saying, my flesh is meat indeed, though he explains it afterward in a spiritual sense, ver. 63. saying, the spirit quickeneth, the flesh profiteth nothing. It is true that there is no clear analogy between grafting and washing, except we consider the subject of that Sacrament in divers respects. 1. As a wild tree, and so by baptism one is said to be grafted, because it is a means ordained for our admittance into the stock. 2. If we consider man as a polluted infant in birth natural, so washing is proper, Ezek. 16.4, 5. and therefore baptism is called the washing of regeneration, or the new birth, and differs as much from the other Sacrament in the thing signified, as in the sign; for the sign of one is water, of the other wine. So the thing signified in the one, is the all-cleansing spirit of God, John 3.5. which in effectual baptism operates with the water; the thing signified by the other, is the all-cleansing blood of Christ: not but that both are in both; the blood of Christ concurring with baptism, through the efficacy of it (though not signified by it) and the Holy Ghost in the communion by his powerful operation, conveying the efficacy of his body and blood to every believer.  Mathe. 
Though Baptism be but the Sacrament of entrance, yet there be many tender minds who cannot comfortally bring children to it, as there be many being fearful of their own unworthiness, and to partake with such as are not fit, as they suppose, to abstain from the Lords Table. I pray therefore to help me therein, that I being strengthened, I may comfort others.  
Phil. First, I know no reason why any Christians should doubt of bringing their children to baptism, for the reasons I have already showed. But beside, if Christ did admit children that were carried in people's arms to his person for a blessing, 
Luke 18.15.  no doubt they may be admitted to baptism, where his blessing is to be expected, especially there being no other ordinance appointed, whereby we may bring children to him but this, and that we find no prohibition in Scripture against it. And whereas some say they may not, because they have not faith, they cannot prove they have none, because Christ saith there be little ones that believe in him. 
Greg. Decret. lib. 3. cap. ●. de baptis.  Nor can they prove that none may be baptised that believe not; for Simon Magus was. If they say that he made a confession of it, I say they may make a better confession and profession by their parents and witnesses, than he did by himself. Or if there were a Text containing these words, he that believeth not shall not be baptised, would discreet men think it meant only of those that could hear and understand, and not of Infants who cannot understand no more than that place of St Mark 16.16. includes infant's damnation, where Christ saith, he that believeth not shall be damned. And what forbids us to believe, that being God worketh without means upon some, may not also into the children of Christians by his preventing grace, convey so much seminal grace, as may make them capable passively, at least of this Sacrament of entrance. Beside, why may they not be admitted upon their parent's faith, as well as Christ cured some for the faith of others; as the Palsy man, and the woman of Canaan's daughter, and the centurions servant; especially they having only sinned in their parents. I see not but the imputation of their parent's faith may possibly remove that which is imputed for the parent's fact, through that means which God in Christ hath ordained, and so as they sin by another, so in this case they may believe by another, that as the malady is brought upon him without his will, so without his will it may be healed: 
Cypr: Ep. 59  for no doubt the grace of God in Christ aboundeth above the guilt of Adam's sin, Rom. 5.15, 16, 17, 18. and so the ordinance of Baptism required and applied by the faith of the parents, answereth to the ordinance of imputation of guilt for the parent's fact; and so God's ways are equal, that he may be justified in his do, and clear when he is judged. By all which it may be collected (beside from the ancient custom of the Church, which is not to be despised) that parents may without fear, and in faith bring their children to baptism.  Mathe. 
But how shall I resolve the fearful in mind, about their refraining to the Lords Supper?  Phila. 
Their fears may be good or bad. If they be good, as fear of their unworthiness, as Job feared all his works, they be the fit guests for this Table, whose precious viands is able to remove that cold Systole of fear, and bring forth the warm Diastole of faith, both which those that have the spirit of God do breath at certain times, Psal. 119.131. this may be a filial fear of offending God by their unworthiness. But a despairing fear is bad, as if Christ would cast thee away when thou comest to him; and so is a panic fear, when thou canst give no account of it: so is an erroneous fear of taking the Communion in a mixed assembly, because I have not a certain good character of all present, or do certainly know that some of them are not so strict and conscientious livers, as they ought to be. For it is true, that many are not to be admitted, as the unbaptized, and those that are ignorant of the grounds of religion, and of the mystery of this holy Sacrament; and some are to be sequestered from it, as Adam from the tree of life, lest he profane it; and as the leprous out of the camp, lest they infect others: so are obstinate and scandalous men, and inordinate walkers, 
Mat. 1●. 1●. 2 Thes. 3.  pertinacious heretics, wilful schismatics, are to be suspended, and they that neglect to do it (if it be in their power) do highly offend God. But now let the fearful consider, whether they consent or allow of the one sin, or the other, if not, he need not fear; or whether it be in his power to separat those vile from the precious, if not, let it content him that God hath given him an heart to grieve for the disorder; or if thou hast power to separate one from the other, thou must be careful that you mistake not the wicked for the just, lest while you fear to beguilty of spilling the blood of Christ, yet thou bringest the blood of some of his flock upon thee, because thou takest from them the food allowed them by their Shepherd. Consider therefore your fear to receive in a mixed assembly, whether it proceed not from self conceit that you are more holy than others, or that you may be defiled by them, or that it is sinful to accompany with such at the Communion, and search if you can find any prohibition for it, or reprehension in Scripture for so doing: you may find prohibition of mixing with scandalous Christians company in common society, and at meat, not in sacred things, 1 Cor. 5.11. So in 2 Thes. 3.14. they are bidden to have no company with those that obeyed not the Apostles words in that Epistle, that was, that Christians should walk orderly and laboriously in their callings. So then they must forbear the company of such in common conversation, not at the Lords Table: for were it fit that the whole Church should forbear the Communion because of a wicked person there present? surely nay, but rather imitate Christ's Disciples, who did not avoid receiving the Lords Supper, because Judas was there, Luke 22.21. Neither did Christ forbid him, because though inwardly bad enough, yet be was not convicted of it, and Christ not coming then as a judge, would not censure him. If we therefore look not narrowly into this fear, it will make us neglect the duty we own to God, and the benefit God offers to us, because another man doth not do his as he ought, 
Aug. ex. Cyp. lib de lapsis.  which is a thing disallowed by ancient Churches and Doctors, namely, that one is defiled with those men's sins that come unworthily to the Lords Table.  Mathe. 
How may one become a fit communicant of the Lords Supper?  Phila. 
The New Testament sets down two rules: Christ bids us do it in remembrance of him: St Paul bids us to examine ourselves, and shows the danger of the neglect, that it incurs judgement, and the reason of that danger, because for want of examination we discern not the Lord's body. By all which we may find what is the duty of a true communicant, which no doubt consists in a right knowledge of the mystery of it, and a true faith in the application of it; both which to examine, is our preparation. Therefore we are to consider, First, the thing itself. Secondly, the relation that it hath to Christ. Thirdly, the end of it. Fourthly, the fitness of a receiver.  
The thing itself is a visible earnest of an invisible good, expected by faith in Christ, to whom we have right through his word, of which the Sacrament is a seal. In this Christ hath showed his abundant love, that he would not only make himself visible to us, by taking our nature, but also humble himself to our sense of tasting and feeling, that we may not only see, but taste and handle the word of life: so that though he be gone far from us, and above us in the union hypostatical, having taken our manhood into God, yet he is with us by an union sacramental, that we may take him into ourselves, and by virtue thereof, be transformed to his likeness, in righteousness and holiness. The next thing to consider, is the relation the Sacrament hath to Christ. First in the elements. Secondly the actions of the receiver. The elements are mean and plain, bread and wine, the common food of the poorest man in that Country where it was first instituted. But the element is made excellent by the institutor, Christ, as sometimes coins of base mettle are made valuable by the power of Kings, and a small piece of parchment by law, enabled to convey an inheritance. The elements are mean and poor, the better to resemble him that had neither form nor beauty in his passion; and also to set forth his power, who can do wonders and miracles by weak means; yet they be doubled, to confirm our comfort; and they be the elements of our sustentation, to present to us his virtue, by which the soul is nourished to everlasting life. Next we are to consider what relation the actions of Christ in the consecration hath to himself, and of the receiver to Christ, namely, in that he eateth and drinketh the Sacrament.  
The actions of Christ in his consecration of the elements to a sacramental use, are, First, his taking and blessing of the elements, Luke 22.19, 20. There is another cup named in the 17 verse, which was only the cup of thanksgiving used by the Jews in all their solemn feasts. But this was the cup of blessing, 1 Cor. 10.16. the cup of the New Testament in his blood, which blessing caused it to cease from being a common drink, and to become sacramental, signifying that he took our nature, and sanctified it to undertake the work of redemption, and yet altered not the elements in their nature, but use; not in their substance, but efficacy, no more than he altered the nature of man by taking it into the deity, though he advanced it in quality above the common capacity of humane nature. So he broke it, 
Aug. tom. 8. in Psal. & tom. 9 tract 7. in Ep. Johannis.  to show what violence should be used to his body; and poured out the wine, to set forth the effusion of his blood. So he gave it to his disciples, to show that he freely bestowed himself upon the Church, with all his merits.  
Secondly, we are to consider in the actions of the receiver, what relation they have to Christ. Their action is taking, eating, drinking. Taking shows the believers hand of faith apprehending Christ. Then he eats and drinks the Sacrament, to signify the benefit we get by Christ, whose precious death is exhibited to us in the Sacrament, and proves to us, either like physic to prevent evil, or to purge us of it, 1 John 1.7. or else is like ordinary food to sustain us, or like dainty meat to refresh and restore us. Again, it is eaten and drunk, to show that he is like meat, without which we cannot live, and after which we should most earnestly long, and eagerly desire, as hungry men do after victuals; as also to show what conformity our spiritual stomach hath with Christ: for as that which we eat is retained, if it agree with our stomach, else it is repelled: so if our stomaches spiritual do agree with Christ, we retain him because he agreeth with it, and pleaseth it, and contents it, which the world doth not. Beside, it is eaten and drunk, to show that Christ must incorporate with us; not that we turn him into our nature, as we do other meat, but by our receiving him, he turneth our nature to his likeness: as leaven doth turn the bread into its own likeness, the bread doth not turn it, and in this respect the Kingdom of God is like a leven, Mat. 13. By this is also set forth that rare union that we have with Christ, he concorporating himself with us by faith in a wonderful manner: 
Aug. Ep. 23. Aug. in tract. 26. in Joh.  for though we eat him not with our mouth, yet we do by our mind. Therefore Christ said, take, eat, this is my body, which indeed is not his body till it be eaten, nor then his natural, but his sacramental body, which men feed on by faith, and not by sense; by which faith Christ is there present to every believer, and that not only by his infinite and unlimited presence, by which he filleth all places; nor by that real presence which the Lutherans imagine, as if Christ's body did partake of the incommunicable properties of the deity, such as ubiquity, by which they believe Christ to be in or under the elements: nor is Christ present in the Sacrament by the change of the elements into his body, as the papists hold. A strange opinion, to make Christ subject to oral eating, and gutterall swallowing, and to make God do things not only contrary to nature (which all men grant he can) but things contrary in nature, which he cannot do, because that implieth a contradiction. As we read that God made the Sun and Moon stand still, it was contrary to nature: But he never did, nor never will, make the Sun to stand and go at one and the same instant: so neither make Christ's body infinite like the deity to be every where at one time. Nor certainly will he so far debase the body of Christ, as to make it a general food for all in the Sacrament, which was intended only for the spiritual nourishment of the faithful. And farther, Christ is present energetically, i. by virtue and power; so he is among those that are gathered together in his name, by the working of his holy spirit; but in the Sacrament he is relatively present, as being represented thereby; as Kings are in their officers of State, whose act is counted as the Kings own, though he be personally present in his Court only. 
Amb. de Incar. cap. 5.  So when his body was in the grave, his virtue wrought from heaven to quicken it: so now his body though in heaven, yet his power worketh in every faithful receiver; as the Sun enlighteneth the eye, though the body of the Sun be in heaven. Again, our eating and drinking the Sacrament, must intimate to us, that as food makes a uniting continue between soul and body, so doth the Sacrament between Christ and us by faith; and as food doth more strongly unite one member to another, so doth the Sacrament one member mystical of Christ to another by love, because we being many are one bread, and one body, being all partakers of that one bread; and as by one spirit we are all baptised into one body, so we all have been made to drink into one spirit, 1 Cor. 12.13. that so we having all one food of life, so we be of one mind and sauce, and one affection, which is the spirit of life. Moreover, by partaking of this Sacrament by eating and drinking, is sealed to us our right to the covenant of grace, as sure as that which we eat is our own, and concorporated with us. Therefore it is the duty of a communicant, to consider how he understands the end of the Sacrament, and the effects of it, that so he may not receive only, but perceive the Lords body, and so do it in remembrance of him. In which duty it is required that we remember his death, and the benefits thereof, which not being done, the Sacrament is slighted and profaned, because that to which it relates, hath no impression in us, as by remembering his love expressed to us in his death, than which none could be greater, being endured for us while we were enemies, Rom. 5.8. or the horror of his death being most painful, shameful, fearful, enduring not only the spite of wicked men, but an abstraction of the divine comfort for a time, so that never was sorrow like his, Lam. 1.12. all which was most properly due to us; nor remembering the benefits of his death, which concerns us; as by it the sting of death is taken away, though a stain is left; the curse of the law is abolished, it is to us no killing letter; the exaction of the law is nullified, we being not bound to every jot and tittle of it for our justification, but our weak performances are excepted of God in Christ, because we have a right to all Christ's righteousness, and a just claim in him to all the blessings of the law; so that neither the corruption of nature can reign over us, 
Rom. 6.14.  nor sin bind us over to punishment everlasting, and for temporal afflictions they shall all work to our good and glory, as they did to Christ's, Rom. 8.28. Phil. 2.9.  Mathe. 
How may one then rightly remember Christ in receiving the Sacrament, and so become a faithful receiver?  Phila. 
These do one include the other. For as faith looks upon Christ and his benefits, so remembrance calls those things to mind, which faith believes; so that this remembrance must be a believing remembrance, that the Sacrament presents to us under seal, the benefits of Christ's death and passion. It also must be a thankful remembrance for those inestimable favours of which I told you. Next it must be an obedient remembrance to what he hath commanded, and now God in him entreats us to do out of love.  
By all which you may discern how a communicant must be qualified, and in what he must especially examine himself, namely, in faith, which is the special condition of the covenant of grace, of which the Sacrament is a seal. Now faith must be considered in the cause, the nature, and the effects of it. The causes of faith are the word, which is the seed of it, and the spirit which is the virtue of this seed, both these brings light to discover the darkness of our natural estate, and the comfort in Gospel's light. Then next a power to regulate and conform us to its own rules, and to subdue all opposition, 2 Cor. 10.4. Now for the nature of faith, it being convinced that the word is of divine authority, it gives both an intellectual assent to the truth of it, because God doth avouch it, and a fiducial assent to the goodness of it for our own salvation; and as to the Word, so to the Sacrament, which is the seal thereof; which goodness breedeth in us a love, longing and delight in the holy mysteries. Upon which followeth an heavenly and holy effect of faith: as to desire and hunger after the food of the soul, and a strong conversion of it into our soul's nutriment, and growing in grace by the strength of it more and more, Rom. 13. 2 Pet. 2.2. Next a sympathy with Christ's members in their griefs and joys. Then a readiness to every good work, and a strong repulse of evil: upon which followeth affiance in God, hope in his promises, peace of conscience, and joy in the holy Ghost, and a continual fructification in an holy life, by the strength of the Word and Sacrament, while we walk here in this wilderness of sin, as the Israelites did in the strength of Manna and the Rockwater, till we come to the land of everlasting rest.  Mathe. 
I thank you for your patience and resolutions of my general and disordered queries. I shall make bold hereafter (if God give leave, and you will afford me your assistance in resolving me) to trouble you with some other more particular cases. But before I part, I desire you since there is such divisions among us, to tell me what Church you think most safest for one to cleave unto in life and death, and what congregation is best to associate myself withal.  Phila. 
I suppose you find by what hath been said, that the Protestant Church is the soundest for doctrine, and therefore hold you to their principles of doctrine, as they have been set forth and maintained by our 
* The 39 Articles of the Church of England.  Church of England, in the time of King Edward the sixth, and Queen Elizabeth, and her successors. And for matters of discipline, it is to be wished that some were settled among us for the suppressing voluptuous living and libertinism. But if it may not be had, let us be content with the Gospel preached, and pray for reformation. As for the Congregation you speak of, I hold the public generally best, because Preachers in Churches will make more conscience of what they preach, than those of the private conventicles or chambers, except it be some that are forced to make such places their refuge to exercise their ministry, which in conscience they cannot give over, though prosecuted much like as the primitive Doctors were persecuted.  Mathe. 
But they that do preach in public, some are of one opinion, some of another, as Prelatical, Presbyterian, and Independent.  Phila. 
Let no titles trouble you, but try the spirits whether they be of God, by their teaching faith and an holy and good life. Let men impose upon others, or take up what names they please to themselves, be thou content to be a Protestant Christian. And for men's private opinions, except they publish them to seduce others, they must stand or fall to their own master. And for joining your self to a Congregation, I will give you no advice, but only since you have liberty given, use it to the best advantage for your soul, by hearing ministers of the soundest judgement, and most edifying. And because all Congregations are mixed, it is best to consort with those that are the most pious in their lives, and unanimous in their worship of God.  Mathe. 
But some say the learned are not the right Preachers, but the plain man, though a Tradesman, who preacheth by the spirit.  Phila. 
Surely the learned are more to be trusted for the soul, as a learned Physician for the body; but they go by rule, others by rote; so do these mechanic preachers, they despise learning, as some do riches, because they despair to get, and so they entitle the spirit to their ignorance, of which the spirit is no author, but the devil, and man's presumptuous sins: for the spirit never employed any about his Church, but either he made them able by infusion (which they cannot prove he hath them) or else by acquisition. He gave Isaiah the tongue of the learned, as well as Bezaleel and Aholiab the gift of handicraft. So Christ took plain men to preach his Gospel, but he made them learned by the gifts of the Holy Ghost, which he hath not done these. So he employed Paul the learned, and Luke the Physician. So the Lord allowed schools for the Prophets, as we do Academies to be as medicines for the rude manners of the people. If these men had more learning, they would see they wanted more, but having none, they find none they want. But however let them prove they have the spirit without learning, the able minister shall prove he hath the spirit by learning; as one may show his faith by his works more evidently than another can show faith without them.  Mathe. 
But why do you advise me to the public meeting places, as Churches, rather than to chambers and conventicles, surely one is as holy as the other, is it not?  Phila. 
Yes, in respect of any inherent holiness in them; for neither hath any, but the Church hath the holiness of dedication and separation from all other use, as the Jews Temple had, till the abomination that maketh desolate was set there, i. the Roman soldier. And therefore God looketh it should be used with discrimination; for holiness becometh his house for ever, and sure a decent handsomeness and behaviour, doth not misbecome it. But I do advise you to Churches the rather than chambers, because Christ hath forewarned you of seeking him in the private chambers, Mat. 24.26.  Mathe. 
But I see as much disorder in God's service there, as in the chambers, both in service and at the Communion by divers gestures.  Phila. 
The more pity; for they that pretend to sanctify God's name, aught to make an holy discrination between those things that are called by his name, and other things that are not. As God's word, and God's house, and the Lords table. I confess in some things people may be borne withal; as not kneeling at prayers, when the Church and seats are so full that they cannot do it. So at the Communion every Church have thought fit to have one gesture by themselves, because people come to the Communion with one faith, to feed upon one Christ, and in one love and charity. So some Churches beyond the seas stand, some walk, some sit; the English Church was wont to kneel. Now since our discipline is dissolved, all these foreign gestures are crept into our Church, and being there is no power to reduce them to their pristine gestures, ministers can do no more then to instruct them to be well satisfied in their own minds, and to have a charitable opinion of them. For it may be they that receive it standing, look on it in relation to the Passeover, a type thereof, which was eaten standing. They that take it walking, conceive it as a viaticum, or a refreshment in their journey, towards the land of eternal rest. They that take it sitting, look upon it as a spiritual banquet set before them to feed upon by faith. They that kneel, conceive it as a pardon sealed and delivered to them of God, and so think good to take it kneeling. By this charitable construction, one Church or Christian shall not condemn another for a thing indifferent.  Mathe. 
But the Sabbath is not a thing indifferent, yet some allow none, or at least not the Lords day, but Saturday the Jews Sabbath.  Phila. 
They that will allow none, deny the fourth Commandment, which requires a moral Sabbath. They that will not have the Lords day, understand not the sense of that Commandment, which bindeth not all men to the seventh, which the Jews kept but to a seventh. For the Jews themselves seem to me to have the seventh day from the creation altered, as well as the beginning of the year at the Passeover, of which Moses gives a reason, Deut. 5.15. in repetition of the Commandment, saying, because God delivered thee out of Egypt, therefore he commanded thee to keep the Sabbath day. Nor do we find a Sabbath day kept, till the reigning of Manna, but that they marched one day as well as another; yet if the day from the creation was altered by a new designation of a day, yet the law was not broken, which only intended a seventh day rest from six day's labour, whensoever God should prescribe or fix the day to begin. Neither is the law broken by Christians, because the day is altered; for the intent of the law is kept, which bindeth to keep holy one in seven, only the day is altered upon good ground: for as the Jews kept their day in remembrance of Gods delivering them from Pharaoh; so the Christians keep one in seven, i the first day of the week in remembrance of Christ's deliverance of them by his resurrection from satan, sin, and death, and so hath performed indeed to us, what was but typed forth to the Jews, by whose Holy days and Sabbaths, we are not now to be judged, Col. 11.16, 17.  Mathe. 
But what need we keep a day in remembrance of Christ's resurrection, if we shall have no benefit by it, if some say true, that there is neither heaven nor hell.  Phila. 
These men shall find their error to their grief at the resurrection, which shall be procured by Christ's resurrection, who is the first fruits of them that sleep, 1 Cor. 15. Concerning hell I have already shown you. That there must be a resurrection, there needs no proof, since the wicked must be punished, and the just rewarded, which commonly falleth out contrary in this world, and that many things may be revealed which yet lie hid, as well sacred mysteries, as mysteries of iniquity, Rom. 2.16. And for heaven no doubt it is the place of felicity, where Gods elect shall enjoy eternal life, whither Christ is gone before to prepare a place for them; the happiness of which place is called by St Paul our house from heaven, and the excellency of the inheritance is set down by the name of crowns and kingcomes, and an eternal weight of glory, of which unbelievers must look for no part, but such as have fought a good fight against corruptions, and kept the faith in a pure conscience; which God of his mercy give you and I grace to do, through Jesus Christ our Lord, to whom I commend you, and so take leave for this time, because important occasion calls me away.  Mathe. 
God's peace be with you.  Phila. 
And God's grace be with you.  
Amen.   
FINIS.   

The Table of the Contents.  


OF man's happiness, p. 1  
Of man's propagation, p. 3  
Of Christ's humanity, p. 9  
Of principles leading to felicity, p. 12  
How man came to wander from it. p. 13  
That there is a God proved by reason, p. 15  
How men came to worship false deities, p. 16  
When came in false gods, p. 17  
Of Atheism, p. 19  
No true God but one, p. 20  
Christians worship that God, ibid.  
Persons in the Godhead, three and no more, p. 21  
The means to know God, p. 25  
The Scriptures are God's Word, p. 26  
Canonical books, p. 29  
The Jews have not corrupted the Text of the Old Testament, p. 30  
No contradiction in the Scriptures, p. 31  
Confutation of those that reject Scriptures, p. 32  
Of Scriptures translation, p. 33  
The judge of Scriptures sense, p. 34  
How the Scripturesets out God to us, p. 35  
Of God's attributes, p. 36  
How God is to be considered of before the Creation, p. 37  
Of Angels, & their degrees, p. 38, 46  
Their fall and sin, p. 47  
Of God's operations in himself, and to us-ward, p. 39  
Of predestination, p. 40  
Of God's external works, p. 45  
The world not eternal, nor made by itself, p. 45, 46  
The place of evil Angels, p. 49  
What use of the stars, p. 53  
Why Christians retain the names of Planets on their week days, as did the heathen, p. 54  
Of the Creation of man, p. 55  
Of the souls immortality, p. 59  
Of man's fall, p. 61  
How the hope of felicity was given and continued to man, p. 63  
Of the types of Christ, p. 64  
Of their analogy with the New Testament, p. 65  
Of the promises and prophecies of Christ's Nativity, Death, Resurrection and Ascension, p. 84  
Of the departure of the Sceptre from Judah, p. 85  
The necessity of Christ's birth by a Virgin, p. 86  
Of the spiritual relations that Christ's Birth, Death, Resurrection and Ascension hath to us, p. 89  
How Christ's conception is applied to the Holy Ghost, ibid.  
The effects of that conception upon us, p. 90  
Of the blessed Virgin's conception of Christ, p. 92  
The spiritual effects of Christ's birth upon us, p. 95  
No sin cleaving to Christ's conception, p. 93  
How Christ suffered being God and man, p. 96  
How could he being just, be put justly to death for the unjust, p. 98  
Of Christ's carriage before Pilate and Herod, p. 101  
The meaning and end of his sufferings, p. 103  
The testimony of his Godhead in his sufferings, p. 106  
The necessity of his death, p. 107  
Whether Christ died in his nature, or his person, ibid.  
How Christ was slain from the beginning of the world, and yet toward the end, p. 108  
The mystery of his bones not broken, and his side pierced, p. 108  
Of his burial, p. 109  
Of his descending into hell, p. 111  
The honour he got by his resurrection, p. 112  
Of reverence due to his name, p. 113  
The benefits we have by his resurrection, p. 114  
By his ascension, p. 115  
By his session in heaven, ibid.  
And by his coming to judgement, p. 116  
The necessity of the last judgement, and of that day, p. 117  
Of the signs of it, p. 118  
Of the trial of men then, p. 119    

The second part beginning next to 119. but figured by 115.  

Why the Jews believed not in Christ, p. 115  
Their punishment, p. 116  
The transferring of the Gospel to the Gentiles, p. 117  
Association of Christians, p. 119  
Their first meeting places of Christians for worship, p. 120  
Their first Churches, p. 121  
Their persecutions by the Jews and some others, p. 123  
Their persecutions by some Emperors, p. 123  
Persecutions by Heretics, and some others, p. 131  
Persecution from the Western Church p. 133  
Of the growth of Popedom, ibid.  
Popish succession, p. 134  
How came in the Protestant Religion, p. 145  
Of heresy and Heretics before Corstantine, p. 128  
Persecutions by Arrians, p. 131  
And by Eutychians, p. 132  
A view of ancient heresies, and modern, p. 146  
By whom Protestant doctrines were held before Luther, p. 148  
How the Protestant Religion came into England, p. 156  
How the Pope got authority in England, p. 157  
How Christian Religion was first corrupted in England, p. 159  
How reformation in Religion went on after H. 8. p. 160  
How it thrived in England, and in foreign parts, p. 161  
How the English Church was troubled after reformation, p. 169  
Of the old and new Anabap. p. 171  
Baptism of Infants, p. 178  
Rebaptization, p. 180  
Of Litourgie, p. 181  
calvin's Church government, p. 183  
Parity of Clergy and Laity, p. 185  
Of oaths, ibid.  
Sects troubling the Protestant Church p. 187  
Gods punishments on divers Sectaries p. 207  
Of Bishops and Presbyters, p. 208  
Forms of governing in all ages by superiors, p. 212  
Bishops accounted superior, and Presbyters second, p. 221  
Of election of Pastors, p. 225  
Government of Churches by Bishops, p. 228  
How Bishops derived from Rome, or otherwise, p. 229  
Why some are enemies to Bishops, p. 230  
Of Litourgies and Ceremonies, p. 231  
Of requisites in a settled Church, p. 239  
Of the Holy Ghost and his operations on Church people, p. 240  
Of the sin against the Holy Ghost, p. 242  
Of the Church, p. 244  
Of Abraham's faith, p. 250  
The marks of a true Christian, p. 252  
Advancement of sanctification, p. 256  
Of repentance, p. 257  
Of the Catholic Church, p. 261  
Of the Church militant, p. 264  
Of the Church's head, p. 265  
Of Antichrist, p. 267  
Why St Paul so covertly describeth the Antichrist, p. 272  
Whether heretics and schismatics be of the body of the Church militant, p. 273  
Of the Church's visibility, p. 275  
Of the notes of a true visible Church, p. 276  
What Church hath those notes, p. 278  
The good of a national Council, p. 279  
Of the Communion of Saints, ibid.  
The reason of two Sacraments, p. 280  
That parents may with confidence bring children to baptism, p. 280  
That men may receive the Lords Supper with a mixed assembly, p. 281  
Of a fit Communicant, p. 282  
How Christ is to be remembered in the Sacrament, p. 285  
What congregation is best to associate one's self withal, and what Church is the safest, p. 286  
Of the holiness of the Church or place of God's worship, p. 287  
Of the Lord's day, p. 288    
FINIS.